The intercourses of divine love betwixt Christ and his Church, or, The particular believing soul metaphorically expressed by Solomon in the first chapter of the Canticles, or song of songs : opened and applied in several sermons, upon that whole chapter : in which the excellencies of Christ, the yernings of his gospels towards believers, under various circumstances, the workings of their hearts towards, and in, communion with him, with many other gospel propositions of great import to souls, are handles / by John Collinges ...
doubtless the two first Chapters contain much spiritual Doctrine, informing us in the near communion betwixt the Lord Jesus Christ, and the believing Soul. A learned Interpreter distributes this Chapter into two parts, the first he calls Prooemium, a Preface, the second Colloquium, a Conference betwixt the two great Interlocutors in this spiritual discourse.
doubtless the two First Chapters contain much spiritual Doctrine, informing us in the near communion betwixt the Lord jesus christ, and the believing Soul. A learned Interpreter distributes this Chapter into two parts, the First he calls Prooemium, a Preface, the second Colloquium, a Conference betwixt the two great Interlocutors in this spiritual discourse.
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In the former you have two things. 1. A Prayer. 2. An Apology. The first in v. 1, 2, 3, 4, 7. The second (as a Parenthesis) v, 5, 6. The Prayer consisteth of three Petitions, each of which is urged by suitable arguments.
In the former you have two things. 1. A Prayer. 2. an Apology. The First in v. 1, 2, 3, 4, 7. The second (as a Parenthesis) v, 5, 6. The Prayer Consisteth of three Petitions, each of which is urged by suitable Arguments.
The first petition is v. 2. Let him kiss me with the kisses of his Month. The second, v. 4. Draw me. The 3d is v. 7. Tell me O thou whom my Soul loveth, &c. where thou feedest, where thou makest thy flocks to rest at noon.
The First petition is v. 2. Let him kiss me with the Kisses of his Monn The second, v. 4. Draw me. The 3d is v. 7. Tell me O thou whom my Soul loves, etc. where thou Feedest, where thou Makest thy flocks to rest At noon.
As to the first our Translation puts it out of doubt, and it is as universally agreed amongst Interpreters, that the Person speaking is she who throughout the whole Song bears the Person of the Spouse, by which (having already rejected the notions of those who understand Pharaohs Daughter, or the Shulamite, as also of those who restrain it to the Jewish Church) must be understood;
As to the First our translation puts it out of doubt, and it is as universally agreed among Interpreters, that the Person speaking is she who throughout the Whole Song bears the Person of the Spouse, by which (having already rejected the notions of those who understand Pharaohs Daughter, or the Shulamite, as also of those who restrain it to the Jewish Church) must be understood;
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Either to the Bridegroom [ the Lord Jesus Christ ] or to God, the Father of this Bridegroom, whose it is to bless us with all spiritual blessings, in and through him.
Either to the Bridegroom [ the Lord jesus christ ] or to God, the Father of this Bridegroom, whose it is to bless us with all spiritual blessings, in and through him.
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Supposing the latter, the believing Soul directeth her request, as her beloved directeth (when he commands us to pray, saying, Our Father.) If the petition be understood,
Supposing the latter, the believing Soul directeth her request, as her Beloved directeth (when he commands us to pray, saying, Our Father.) If the petition be understood,
Let him kiss me, is as much as, Do thou kiss me. Vicem nominis supplet vis amoris, the force of her love supplyeth the omission of his name (saith Lud. de Ponte.) It is a very usual dialect of Scripture, to put the 3d Person for the 2d: so the Psalmist:
Let him kiss me, is as much as, Do thou kiss me. Vicem Nominis Supplet vis amoris, the force of her love supplieth the omission of his name (Says Lud. de Ponte.) It is a very usual dialect of Scripture, to put the 3d Person for the 2d: so the Psalmist:
a kiss of 1. Love 2. Union. 3. Reverence and Honour. 4. Adoration. 5. Reconciliation and Peace. 6. Treachery, as Joab kissed Abner and Amasa, and Judas kissed Christ. 7. Wantonness.
a kiss of 1. Love 2. union. 3. reverence and Honour. 4. Adoration. 5. Reconciliation and Peace. 6. Treachery, as Joab kissed Abner and Amasa, and Judas kissed christ. 7. Wantonness.
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For a testimony of honour, reverence, and subjection. Thus Parents were kissed by their Children: Jacob came near and kissed Isaac, Gen. 50. 1. Joseph fell upon his Fathers face, and kissed him.
For a testimony of honour, Reverence, and subjection. Thus Parents were kissed by their Children: Jacob Come near and kissed Isaac, Gen. 50. 1. Joseph fell upon his Father's face, and kissed him.
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Equals kissed one anothers lips, the Person who was but a little inferiour, kissed his superiours Cheek. The lower sort fell at their superiours feet, and kissed them:
Equals kissed one another's lips, the Person who was but a little inferior, kissed his superiors Cheek. The lower sort fell At their superiors feet, and kissed them:
Let the men that sacrifice kiss the Calves, Hos. 13. 2. Thus also we are commanded to kiss the Son: least he be angry, Psal. 2. 12. which Jerome translates:
Let the men that sacrifice kiss the Calves, Hos. 13. 2. Thus also we Are commanded to kiss the Son: lest he be angry, Psalm 2. 12. which Jerome translates:
Secondly, Kisses were used for a testimony of love, which sometimes was hypocritical, and so the kissing deceitful, such were the kisses of Joab and Judas, ordinarily real;
Secondly, Kisses were used for a testimony of love, which sometime was hypocritical, and so the kissing deceitful, such were the Kisses of Joab and Judas, ordinarily real;
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which might be considered either as continued or interrupted. Kisses were 1. Used in token of continuing love; As appears by the several precepts of the Apostles regulating the use of them, by a law of holiness and chastity, Rom. 16. 16. 1 Cor. 16. 20: &c. Or 2. In token of renewed love and reconciliation. Thus Laban kissed Jacob upon their reconciliation, Esau kissed Jacob, and David kissed Absalom. Beza thus gives the propriety of this testimony in affection, Whereas our life lies in the breath which goeth out of our lips,
which might be considered either as continued or interrupted. Kisses were 1. Used in token of Continuing love; As appears by the several Precepts of the Apostles regulating the use of them, by a law of holiness and chastity, Rom. 16. 16. 1 Cor. 16. 20: etc. Or 2. In token of renewed love and reconciliation. Thus Laban kissed Jacob upon their reconciliation, Esau kissed Jacob, and David kissed Absalom. Beza thus gives the propriety of this testimony in affection, Whereas our life lies in the breath which Goes out of our lips,
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the joining of the friends lips and mouths, signifies, that they are so dear each to other, that they could willingly unite Souls, (if it could be) and bestow their lives each upon other.
the joining of the Friends lips and mouths, signifies, that they Are so dear each to other, that they could willingly unite Souls, (if it could be) and bestow their lives each upon other.
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Those who understand the first, confess a breach betwixt God, and his Creatures, which indeed there was made, in the beginning of the world, which breach is (as to the meritorious part) made up by the incarnation, death, and passion of Christ.
Those who understand the First, confess a breach betwixt God, and his Creatures, which indeed there was made, in the beginning of the world, which breach is (as to the meritorious part) made up by the incarnation, death, and passion of christ.
and death of Christ according to those Texts, 2 Cor. 5. 18, 19. Col. 1. 21. Eph. 2. 16. according to the prophecy, Dan. 9. 24. And (as to the particular application of that purchase) it is daily done by the Spirit of God, working faith in us, by which we are united to Christ.
and death of christ according to those Texts, 2 Cor. 5. 18, 19. Col. 1. 21. Ephesians 2. 16. according to the prophecy, Dan. 9. 24. And (as to the particular application of that purchase) it is daily done by the Spirit of God, working faith in us, by which we Are united to christ.
1. Christs coming in the flesh, being incarnate and dying for us, for the fulfilling of the eternal Covenant of Reconciliation, (to which some encline.)
1. Christ coming in the Flesh, being incarnate and dying for us, for the fulfilling of the Eternal Covenant of Reconciliation, (to which Some incline.)
Kings and Prophets, and Righteous men desired to see the things, which the Disciples saw, and did not see them, &c. Others understand the text of those testimonies of Divine Love which followed the death of Christ, particularly, The sending of the Spirit.
Kings and prophets, and Righteous men desired to see the things, which the Disciples saw, and did not see them, etc. Others understand the text of those testimonies of Divine Love which followed the death of christ, particularly, The sending of the Spirit.
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but I cannot tell why we should restrain it to the particular dispensation in the days of Pentecost. I think Piscator expresseth the sense well by suum erga me amorem patefaciat, let him manifest to me his love:
but I cannot tell why we should restrain it to the particular Dispensation in the days of Pentecost. I think Piscator Expresses the sense well by suum Erga me amorem patefaciat, let him manifest to me his love:
it seems rather to be understood of further grace, than the first grace of regeneration, and reconciliation unto God, the desire seems to be a desire of free familiar communion with Christ.
it seems rather to be understood of further grace, than the First grace of regeneration, and reconciliation unto God, the desire seems to be a desire of free familiar communion with christ.
1. It may be understood, as denoting various dispensations of Grace: Beza saith the Lord kissed the Soul thrice: 1. In this life, when he is by faith united to it. 2. In the day of death, when the Soul is taken up into the enjoyment of God. 3. In the Resurrection, when Body and Soul shall be united, and together glorified.
1. It may be understood, as denoting various dispensations of Grace: Beza Says the Lord kissed the Soul thrice: 1. In this life, when he is by faith united to it. 2. In the day of death, when the Soul is taken up into the enjoyment of God. 3. In the Resurrection, when Body and Soul shall be united, and together glorified.
4. Reconciliation to God. 5. Sanctification. 6. Divine Consolations. 7. The kiss of Glory. And the same Author makes the Spouses petition comprehensive of all these;
4. Reconciliation to God. 5. Sanctification. 6. Divine Consolations. 7. The kiss of Glory. And the same Author makes the Spouses petition comprehensive of all these;
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and Gods favour towards it, and you may indifferently understand the Text in either sense. Fourthly, The Spouse here doth not only desire kisses, but NONLATINALPHABET the kisses of Christs mouth:
and God's favour towards it, and you may indifferently understand the Text in either sense. Fourthly, The Spouse Here does not only desire Kisses, but the Kisses of Christ Mouth:
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1. The kiss of the mouth, was the highest kiss. This was the kiss of Love, the kiss of Reconciliation, Osculum pacis, the kiss of the Hand, Feet, &c. was a kiss of honour and reverence, and subjection:
1. The kiss of the Mouth, was the highest kiss. This was the kiss of Love, the kiss of Reconciliation, Osculum pacis, the kiss of the Hand, Feet, etc. was a kiss of honour and Reverence, and subjection:
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The Lord will speak peace to his people, (saith the Psalmist) and I create the fruit of the lips, peace, peace, (saith the Lord by his Prophet Isaiah) some expositors to further this notion have observed that the word NONLATINALPHABET signifies sometimes to instruct, but I cannot find that usage of it in holy writ.
The Lord will speak peace to his people, (Says the Psalmist) and I create the fruit of the lips, peace, peace, (Says the Lord by his Prophet Isaiah) Some expositors to further this notion have observed that the word signifies sometime to instruct, but I cannot find that usage of it in holy writ.
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Quoties ergo in corde nostro, quod de divinis dogmatibus, sensibus { que } quaerimus, abs { que } monitoribers invenimus, toties oscula nobis, á Sponso esse data verbo Dei credimus (saith Origen) so often as we find God by his word Speaking to our hearts,
How often ergo in cord nostro, quod de divinis dogmatibus, sensibus { que } Seeking, abs { que } monitoribers Invenimus, Twice oscula nobis, á Sponso esse data verbo Dei Credimus (Says Origen) so often as we find God by his word Speaking to our hearts,
Psal. 101. 2. But Certum est nos velle cum volumus (saith Aug.) It is God who makes us of unwilling, Willing ▪ When he hath had his first work upon our wills,
Psalm 101. 2. But Certum est nos velle cum volumus (Says Aug.) It is God who makes us of unwilling, Willing ▪ When he hath had his First work upon our wills,
Every gracious Soul passionately desireth fellowship, and Communion with Jesus Christ: Oh! (saith holy David) when wilt thou come to me? Neither is this all, the words are not onely to be considered as a good wish,
Every gracious Soul passionately Desires fellowship, and Communion with jesus christ: Oh! (Says holy David) when wilt thou come to me? Neither is this all, the words Are not only to be considered as a good wish,
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What she beggs: Not riches, not honour, not pleasures, not NONLATINALPHABET, but NONLATINALPHABET, not the good things of fortune: but the riches of grace:
What she begs: Not riches, not honour, not pleasures, not, but, not the good things of fortune: but the riches of grace:
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her Petition is like that of David, Lord lift thou up the light of thy Countenance upon me, Psal. 4. 6. Let others take the ring; let her have but the kiss, and it is sufficient for her;
her Petition is like that of David, Lord lift thou up the Light of thy Countenance upon me, Psalm 4. 6. Let Others take the ring; let her have but the kiss, and it is sufficient for her;
2. She begs humbly. But a kiss. The crumbs that fall from the Lords Table, the touch of the Hem of his Garment, any thing of Jesus Christ, that may but argue distinguishing love. 3. She asketh boldly, not rudely but boldly. Thus we ought to come to the Throne of Grace with an holy boldness, the boldness of faith, the word is in the future tense, and may be translated.
2. She begs humbly. But a kiss. The crumbs that fallen from the lords Table, the touch of the Hem of his Garment, any thing of jesus christ, that may but argue distinguishing love. 3. She asks boldly, not rudely but boldly. Thus we ought to come to the Throne of Grace with an holy boldness, the boldness of faith, the word is in the future tense, and may be translated.
His promise gives boldness and confidence. 4. Lastly, she asketh fervently. There is a bluntness discernable in the form, [ Let him kiss me, ] which speaketh the Souls fervency. Besides the trina repetitio, repeating the same thing by three terms, denotes (as Lud. de Ponte observes) flagrantissimum cordis affectum. The most flagrant, earnest desire of the Spouses heart.
His promise gives boldness and confidence. 4. Lastly, she asks fervently. There is a bluntness discernible in the from, [ Let him kiss me, ] which speaks the Souls fervency. Beside the trina repetitio, repeating the same thing by three terms, denotes (as Lud. de Ponte observes) flagrantissimum Cordis affectum. The most flagrant, earnest desire of the Spouses heart.
I have thus far opened to you the Spouses first Petition, in which the believing Soul, with a Reverent, holy, humble boldness, yet with all possible fervency, begs of the Lord Jesus Christ, [ her Spiritual Husband ] some special distinguishing token of his love, more especially a near fellowship with him, in his ordinances,
I have thus Far opened to you the Spouses First Petition, in which the believing Soul, with a Reverend, holy, humble boldness, yet with all possible fervency, begs of the Lord jesus christ, [ her Spiritual Husband ] Some special distinguishing token of his love, more especially a near fellowship with him, in his ordinances,
This she sets out, per modum comparationis: comparing it with Wine, and preferring it before it. 2. Comparing the name of Christ with Ointment, and that not shut up in a box,
This she sets out, per modum comparationis: comparing it with Wine, and preferring it before it. 2. Comparing the name of christ with Ointment, and that not shut up in a box,
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in the close of the third v. The Virgins love thee, and the cause of this love is expressed to be the savour of his good Ointments, Because of the savour, &c. Let me open the terms by which these Arguments are expressed:
in the close of the third v. The Virgins love thee, and the cause of this love is expressed to be the savour of his good Ointments, Because of the savour, etc. Let me open the terms by which these Arguments Are expressed:
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and not understanding how in any propriety of Speech, the Spouse could commend the Breasts of her beloved, they being parts, from which usually, the woman, not the man is commended (in ordinary Speech) but as the whole stream of Interpreters runs another way:
and not understanding how in any propriety of Speech, the Spouse could commend the Breasts of her Beloved, they being parts, from which usually, the woman, not the man is commended (in ordinary Speech) but as the Whole stream of Interpreters runs Another Way:
so this seemeth to be no constraining argument, to enforce us to acknowledge such a sudden and a subitam, & abruptam verborum commutationem, (as Delrio calls it) abrupt change of words,
so this seems to be no constraining argument, to enforce us to acknowledge such a sudden and a subitam, & abruptam verborum commutationem, (as Delrio calls it) abrupt change of words,
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as this interpreta•io• must necessarily infer. For •. Though it be true that NONLATINALPHABET signifies a breast, Ezek. 23. 3. v. 21. yet NONLATINALPHABET signifies beloved:
as this interpreta•io• must necessarily infer. For •. Though it be true that signifies a breast, Ezekiel 23. 3. v. 21. yet signifies Beloved:
Suppose we should allow more authority to the Septuagint, than to our Hebrew Text (for which there is no reason) yet it is not improper to assert these the words, of the Spouse speaking to her beloved:
Suppose we should allow more Authority to the septuagint, than to our Hebrew Text (for which there is no reason) yet it is not improper to assert these the words, of the Spouse speaking to her Beloved:
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and this evidenceth the difference of Interpreters, as to the translation of the word, as to this Text, to be but a word-bate for Ubera tua, and Amorestui, Thy Breasts,
and this Evidenceth the difference of Interpreters, as to the Translation of the word, as to this Text, to be but a word-bate for Ubera tua, and Amorestui, Thy Breasts,
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Neither lastly is this the only Text in Scripture, where the breasts of men are mentioned (if we should be constrained to that sense, Isaiah 60. 16. Thou shalt suck the Breast of Kings, so also God is said to bear his People from the Belly,
Neither lastly is this the only Text in Scripture, where the breasts of men Are mentioned (if we should be constrained to that sense, Isaiah 60. 16. Thou shalt suck the Breast of Kings, so also God is said to bear his People from the Belly,
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and to carry them from the Womb. They are Metaphorical expressions, and it is granted on all hands, that if our Interpreters, (with whom concur most modern Interpreters) have not hit the literal signification of the word:
and to carry them from the Womb. They Are Metaphorical expressions, and it is granted on all hands, that if our Interpreters, (with whom concur most modern Interpreters) have not hit the literal signification of the word:
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1. Some understand Divine institutions. Ordinances are indeed the Breasts at which Christ suckleth his Children, those means by and through which he conveyeth the streams of his love to them:
1. some understand Divine institutions. Ordinances Are indeed the Breasts At which christ suckleth his Children, those means by and through which he conveyeth the streams of his love to them:
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David prefers a day in Christ 's Courts, before a 1000 elsewhere. Origen observes, that in some copies instead of quia ubera tua, &c. it was quia loquelae tuae, thy Speeches are better than Wine, which also excellently suits with the former expression. The kisses of his mouth.
David prefers a day in christ is Courts, before a 1000 elsewhere. Origen observes, that in Some copies instead of quia ubera tua, etc. it was quia loquelae tuae, thy Speeches Are better than Wine, which also excellently suits with the former expression. The Kisses of his Mouth.
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Origen interprets it, Dogmata tua, thy Doctrines, and seems indifferently to understand it of the Doctrine of the Law, or of the Gospel. The Popish Interpreters reading it Breasts, expound it concerning the two Testaments, so Genebrard, &c. Others interpret it more strictly concerning the sweet Doctrine of the Gospel, which Saint Peter, 1 Pet. 2. 2. compareth unto Milk, which as new born Babes, we ought to desire, and concerning the Apostles and Prophets, which were the first Instruments which God made use of to convey that Doctrine to us:
Origen interprets it, Dogmata tua, thy Doctrines, and seems indifferently to understand it of the Doctrine of the Law, or of the Gospel. The Popish Interpreters reading it Breasts, expound it Concerning the two Testaments, so Genebrard, etc. Others interpret it more strictly Concerning the sweet Doctrine of the Gospel, which Saint Peter, 1 Pet. 2. 2. compareth unto Milk, which as new born Babes, we ought to desire, and Concerning the Apostles and prophets, which were the First Instruments which God made use of to convey that Doctrine to us:
Mr. Brightman (making this the Speech of the Jewish Church) understands it of the Doctrine of the Law, which also suiteth with Davids high commendation of the Law of God, in his 19 Psal. and in the 119. more largely.
Mr. Brightman (making this the Speech of the Jewish Church) understands it of the Doctrine of the Law, which also suiteth with Davids high commendation of the Law of God, in his 19 Psalm and in the 119. more largely.
full of Grace and Truth (the fulness of the God-Head dwelling in him) or that goodness which he communicateth to his People, in the free pardon of their sins, and acceptation of their Persons; Or 3 dly.
full of Grace and Truth (the fullness of the God-Head Dwelling in him) or that Goodness which he Communicateth to his People, in the free pardon of their Sins, and acceptation of their Persons; Or 3 dly.
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Those fruits of his Spirit which abide and dwell in us, such as faith, love. I find some Interpreters both ancient, and modern, interpreting the Text of the latter:
Those fruits of his Spirit which abide and dwell in us, such as faith, love. I find Some Interpreters both ancient, and modern, interpreting the Text of the latter:
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That it is not usual, to Saints to commend their own graces, and therefore doubtless it is to be understood of that Grace, which is and remains in Christ subjectively, of which we are the Objects; and to this sense agree the most sober, and spiritual Interpreters:
That it is not usual, to Saints to commend their own graces, and Therefore doubtless it is to be understood of that Grace, which is and remains in christ subjectively, of which we Are the Objects; and to this sense agree the most Sobrium, and spiritual Interpreters:
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making the phrase to signify that sweet pleasure which the Soul takes from the feeling of Christs love. And possibly this is that Vis lactandi, that suckling vertue, which Delrio mentioneth, which Christs puts forth, refreshing the Souls of his Saints with his consolations.
making the phrase to signify that sweet pleasure which the Soul Takes from the feeling of Christ love. And possibly this is that Vis lactandi, that suckling virtue, which Delrio mentioneth, which Christ puts forth, refreshing the Souls of his Saints with his consolations.
and interpret God's loves, to be his beloved people of the Jewish Nation; whom he preferreth before Wine, viz. before any other Nations, threescore and ten Nations;
and interpret God's loves, to be his Beloved people of the Jewish nation; whom he preferreth before Wine, viz. before any other nations, threescore and ten nations;
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to which purpose, by their Cabalistical Art they have found out the numerical letters for 70 in the word which we translate Wine. But I shall not insist upon so fond, and improbable a Notion. Having therefore spoken.
to which purpose, by their Cabalistical Art they have found out the numerical letters for 70 in the word which we translate Wine. But I shall not insist upon so found, and improbable a Notion. Having Therefore spoken.
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NONLATINALPHABET They are better then Wine ] good before wine, saith the Heb. Text, which is but the same thing in their dialect, who so use (ordinarily) to express the Comparative degree.
They Are better then Wine ] good before wine, Says the Hebrew Text, which is but the same thing in their dialect, who so use (ordinarily) to express the Comparative degree.
1. Good (in the Philosophical notion of it) is whatsoever is the Object of our desire, the nature of it lying in a convenience and sutableness of the thing unto our natures which makes it desirable;
1. Good (in the Philosophical notion of it) is whatsoever is the Object of our desire, the nature of it lying in a convenience and suitableness of the thing unto our nature's which makes it desirable;
2. Wine (in its primary signification) is the juice of the Grape, whose proper Effect it is to make the heart of man merry Psal. 104. 15. But this were too low a signification for it in this Text. We must therefore allow a figure. The Hebrews were wont under the notion of wine, to express all other delectable, and pleasant things.
2. Wine (in its primary signification) is the juice of the Grape, whose proper Effect it is to make the heart of man merry Psalm 104. 15. But this were too low a signification for it in this Text. We must Therefore allow a figure. The Hebrews were wont under the notion of wine, to express all other delectable, and pleasant things.
It is an usuall Synecdoche, to express all things that fall under a common genus, by some Eminent Species. Some of the ancient Rabbies, understood by Wine here quamcun { que } Laetitiam; whatsoever is pleasant and acceptable.
It is an usual Synecdoche, to express all things that fallen under a Common genus, by Some Eminent Species. some of the ancient Rabbies, understood by Wine Here quamcun { que } Laetitiam; whatsoever is pleasant and acceptable.
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And in that sence Mercer, and the best of modern Interpreters agree. For that other interpretation, which some make of it, who understand by loves, Gospel Doctrine,
And in that sense Mercer, and the best of modern Interpreters agree. For that other Interpretation, which Some make of it, who understand by loves, Gospel Doctrine,
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and it be a truth, That the Doctrine, and dispensation of the Gospel being more sweet and perfect, is better than that of the Law which brought nothing to perfection. Yet I cannot think it the sense of this Text.
and it be a truth, That the Doctrine, and Dispensation of the Gospel being more sweet and perfect, is better than that of the Law which brought nothing to perfection. Yet I cannot think it the sense of this Text.
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Let us conclude then, that the words are the Language Either of the Church of God preferring the injoyment of God in the Doctrines, and dispensations of his word and Gospel:
Let us conclude then, that the words Are the Language Either of the Church of God preferring the enjoyment of God in the Doctrines, and dispensations of his word and Gospel:
than there is in the best of created comforts ▪ by which she shews that she was not carried out to these desires insano quodam affectu, sed prudente consilio (saith Beza by prudent advice, and deliberation;
than there is in the best of created comforts ▪ by which she shows that she was not carried out to these Desires insano Quodam affectu, sed prudent consilio (Says Beza by prudent Advice, and deliberation;
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And thus these latter words of the Text contain the Spouses first Argument, by which she urgeth her petition mentioned in the former part of it. She proceedeth v. 3. V. 3. Because of the Savour of thy Ointments:
And thus these latter words of the Text contain the Spouses First Argument, by which she urges her petition mentioned in the former part of it. She Proceedeth v. 3. V. 3. Because of the Savour of thy Ointments:
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The difference is not much, nor is it an easy labour, to determine it, because the points and stops which make it, are of no great antiquity, (at least as some think) the Hebrew (translated for a word) seemeth to be thus:
The difference is not much, nor is it an easy labour, to determine it, Because the points and stops which make it, Are of no great antiquity, (At least as Some think) the Hebrew (translated for a word) seems to be thus:
To help it therefore Piscator translateth it Quod attinet ad odorem, &c. As to what belongs to the savour of thy good Ointments, &c. The Tigurine Version make the middle words as a Parenthesis, and translate it thus:
To help it Therefore Piscator Translate it Quod attinet ad odorem, etc. As to what belongs to the savour of thy good Ointments, etc. The Tigurine Version make the middle words as a Parenthesis, and translate it thus:
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The only question is whether the Spouses design in these words be to give a reason why her beloved had such an excellent name. viz. because of the savour of his good Ointments.
The only question is whither the Spouses Design in these words be to give a reason why her Beloved had such an excellent name. viz. Because of the savour of his good Ointments.
[ NONLATINALPHABET ] The thing spoken of is Ointments, these are said to be 1. Good, and 2. to have a Smell. The Hebrew word, from which the word [ here translated Ointments ] NONLATINALPHABET cometh, signifies to be fat, Deut. 32. 15. Jeshurun waxed fat. NONLATINALPHABET Jer. 5. 4. This word properly signifieth fatness,
[ ] The thing spoken of is Ointments, these Are said to be 1. Good, and 2. to have a Smell. The Hebrew word, from which the word [ Here translated Ointments ] comes, signifies to be fat, Deuteronomy 32. 15. Jeshurun waxed fat. Jer. 5. 4. This word properly signifies fatness,
But you must know that those Eastern Countries abounded with plenty of Spices, and other sweet ingredients, of which several compounds were made, Oils, and Ointments, which were exceedingly grateful to the outward senses;
But you must know that those Eastern Countries abounded with plenty of Spices, and other sweet ingredients, of which several compounds were made, Oils, and Ointments, which were exceedingly grateful to the outward Senses;
Oil was used in Sacrifices: Especially in such as were Eucharistical. Hence you read of the Oil of gladness, (for it testified joy and gladness.) The first use of it in this kind, of which you read in Scripture was Gen 28. 18. When God had preserved Jacob in the Night, in token of his thankfulness, he took the stone upon which he had slept,
Oil was used in Sacrifices: Especially in such as were Eucharistical. Hence you read of the Oil of gladness, (for it testified joy and gladness.) The First use of it in this kind, of which you read in Scripture was Gen 28. 18. When God had preserved Jacob in the Night, in token of his thankfulness, he took the stone upon which he had slept,
but the latter seemeth to me most probable, considering the subsequent use of Oil (under the law) to this purpose, of which you may read in Leviticus Ch. 2. v. 1. 3. 4. It was not lawful, in offerings which were to bring iniquity to remembrance. Numb.
but the latter seems to me most probable, considering the subsequent use of Oil (under the law) to this purpose, of which you may read in Leviticus Christ 2. v. 1. 3. 4. It was not lawful, in offerings which were to bring iniquity to remembrance. Numb.
You have a description of the Oil, and a particular Precept, and direction for the composition of it, Exod. 30. 22. This was called the holy anointing Oil, with which Aaron and his Sons were anointed. The Tabernacle (also) and the Ark, with all things belonging to them, were to be anointed with it,
You have a description of the Oil, and a particular Precept, and direction for the composition of it, Exod 30. 22. This was called the holy anointing Oil, with which Aaron and his Sons were anointed. The Tabernacle (also) and the Ark, with all things belonging to them, were to be anointed with it,
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Joab chargeth the woman of Tekoah (being to personate a mourner) not to anoint her self with Oil. Esther and the other Maids, that were to be brought before Ahashuerus; were (for 6 months) to be perfumed with Oils. Christ complains of Simon that he had not anointed his head with Oil. Mary anointed Christ with Oil, or Ointment, Joh. 11. 2. and the Woman poured out a Box of Ointment, Spikenard upon his head.
Joab charges the woman of Tekoah (being to personate a mourner) not to anoint her self with Oil. Esther and the other Maids, that were to be brought before Ahasuerus; were (for 6 months) to be perfumed with Oils. christ complains of Simon that he had not anointed his head with Oil. Mary anointed christ with Oil, or Ointment, John 11. 2. and the Woman poured out a Box of Ointment, Spikenard upon his head.
Thus Oil and Ointments in Scripture signify the graces of Gods Spirit, and Anointing signifies that gracious Divine Act by which we are made partakers of those graces.
Thus Oil and Ointments in Scripture signify the graces of God's Spirit, and Anointing signifies that gracious Divine Act by which we Are made partakers of those graces.
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To this sense the Psalmist speaketh, God hath anointed thee with the Oil of Gladness above thy fellows, Psal. 45. 7. which the Apostle applieth to Christ, Heb. 1. 9. and St. John expoundeth, saying, The Spirit was not given unto him by measure, which is plainly expressed, Acts 10. 38. God hath anointed Jesus of Nazareth with the Holy Ghost, and with power.
To this sense the Psalmist speaks, God hath anointed thee with the Oil of Gladness above thy Fellows, Psalm 45. 7. which the Apostle Applieth to christ, Hebrew 1. 9. and Saint John expoundeth, saying, The Spirit was not given unto him by measure, which is plainly expressed, Acts 10. 38. God hath anointed jesus of Nazareth with the Holy Ghost, and with power.
And as the holy anointing Oil (under the old Law) wetted not Aarons - head alone, but ran down upon the Skirts of his Garment, so this holy (metaphorical) Oil doth also.
And as the holy anointing Oil (under the old Law) wetted not Aaron's - head alone, but ran down upon the Skirts of his Garment, so this holy (metaphorical) Oil does also.
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A smell or savour is Qualitas olfactu sensibilis, some quality of a thing which we discern by our external sense of smelling, being conveyed to us by the mediation of the Air:
A smell or savour is Qualitas olfactu sensibilis, Some quality of a thing which we discern by our external sense of smelling, being conveyed to us by the mediation of the Air:
and breathing of the holy Spirit of God is discerned by the Soul. The word in the Hebrew signifies any perception of a thing, it is used, Is. 11. v. 3. where it is said of Christ, that the Spirit of the Lord (resting upon him) shall make him (as we translate it) of a quick understanding in the fear of the Lord:
and breathing of the holy Spirit of God is discerned by the Soul. The word in the Hebrew signifies any perception of a thing, it is used, Is. 11. v. 3. where it is said of christ, that the Spirit of the Lord (resting upon him) shall make him (as we translate it) of a quick understanding in the Fear of the Lord:
So the savour of these Ointments, is nothing else than the souls perception, and sense of that Christ, by the mediation of the holy Spirit of God, breathing his grace,
So the savour of these Ointments, is nothing Else than the Souls perception, and sense of that christ, by the mediation of the holy Spirit of God, breathing his grace,
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It follows, NONLATINALPHABET Thy name is as an Ointment poured forth, Job speaking of God saith, what is his name? and what is his Sons name? Let us enquire a little concerning the name of Christ in this Text.
It follows, Thy name is as an Ointment poured forth, Job speaking of God Says, what is his name? and what is his Sons name? Let us inquire a little Concerning the name of christ in this Text.
But yet God is pleased in some little measure to make himself known to us: Now whatsoever God thus makes himself known unto us by, that is his name: More particularly:
But yet God is pleased in Some little measure to make himself known to us: Now whatsoever God thus makes himself known unto us by, that is his name: More particularly:
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Another expressing the great work which he had to do, viz. To save his People from their sins, therefore his name was called Jesus. A third expressing his designation & consecration to his Office;
another expressing the great work which he had to do, viz. To save his People from their Sins, Therefore his name was called jesus. A third expressing his designation & consecration to his Office;
But I know no reason why we should dispute so nicely for the particular name, when as Christ had several names, either expressive of his Divine, or Human nature,
But I know no reason why we should dispute so nicely for the particular name, when as christ had several names, either expressive of his Divine, or Human nature,
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thy word, ordinances, grace, gospel, it is all like Oil poured forth, NONLATINALPHABET the word translated poured forth, cometh from the Hebrew Radix NONLATINALPHABET he hath emptied, or exhausted. Christs name is compared to Oil,
thy word, ordinances, grace, gospel, it is all like Oil poured forth, the word translated poured forth, comes from the Hebrew Radix he hath emptied, or exhausted. Christ name is compared to Oil,
or exhausted, NONLATINALPHABET (saith the Septuagint version.) Take the Lord Jesus Christ, as he is one with the Father, God over all blessed for ever;
or exhausted, (Says the septuagint version.) Take the Lord jesus christ, as he is one with the Father, God over all blessed for ever;
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so he is the Fountain and Original of Grace, full of good Ointments: But now look upon him as our Mediator, in which notion, the names of Jesus, Christ, Messias, Emanuel, &c. belong unto him,
so he is the Fountain and Original of Grace, full of good Ointments: But now look upon him as our Mediator, in which notion, the names of jesus, christ, Messias, Emmanuel, etc. belong unto him,
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so he is as Oil poured forth. The grace of the hypostatical union is poured out upon him, he is God with us. The fulness of the God-Head, dwelleth in him NONLATINALPHABET, bodily. The Revelation of Christ to the world,
so he is as Oil poured forth. The grace of the hypostatical Union is poured out upon him, he is God with us. The fullness of the God-Head, dwells in him, bodily. The Revelation of christ to the world,
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and filleth the whole Creation with a sweet savour. The more special revelation of the Lord Jesus Christ unto the particular souls of the Saints, is as an Ointment poured forth.
and fills the Whole Creation with a sweet savour. The more special Revelation of the Lord jesus christ unto the particular Souls of the Saints, is as an Ointment poured forth.
Amongst men, the term Virgin, signifies one who hath not lain with Man, neither as a Wife, nor as a Strumpet. By a metaphor the Servants of God in Scripture are called Virgins, because it is their duty,
among men, the term Virgae, signifies one who hath not lain with Man, neither as a Wife, nor as a Strumpet. By a metaphor the Servants of God in Scripture Are called Virgins, Because it is their duty,
and will be their care to keep themselves unspotted from the world, from all filthiness, both of Flesh and Spirit (as the Apostle speaketh) the 144000 glorified Saints, mentioned, Rev. 14. 4. are called Virgins. The professors of the Gospel at large, are so called in the parable, Mat. 25. of which,
and will be their care to keep themselves unspotted from the world, from all filthiness, both of Flesh and Spirit (as the Apostle speaks) the 144000 glorified Saints, mentioned, Rev. 14. 4. Are called Virgins. The professors of the Gospel At large, Are so called in the parable, Mathew 25. of which,
though as to the matter of their own salvation, some were wise some soolish, yet all kept themselves from the Paganish Spiritual Adultery with Devils, Stocks and Stones. Gods People of Israel anciently was called a Virgin, Jer. 31. 4. 13. And Saint Paul professeth it his desire, to present the Saints at Corinth — as a chast Virgin unto Christ, to which purpose he was jealous over them with a godly jealousy, 2 Cor. 11. 2.
though as to the matter of their own salvation, Some were wise Some soolish, yet all kept themselves from the Paganish Spiritual Adultery with Devils, Stocks and Stones. God's People of Israel anciently was called a Virgae, Jer. 31. 4. 13. And Saint Paul Professes it his desire, to present the Saints At Corinth — as a chaste Virgae unto christ, to which purpose he was jealous over them with a godly jealousy, 2 Cor. 11. 2.
The word here translated virgins cometh from the Heb. root NONLATINALPHABET which signifies to be hid and covered, either Because the gravity of former times caused Parents to keep their Virgins, as it were hidden, in their Houses, until Marriage.
The word Here translated Virgins comes from the Hebrew root which signifies to be hid and covered, either Because the gravity of former times caused Parents to keep their Virgins, as it were hidden, in their Houses, until Marriage.
Tertullian hath a peculiar Book de velandis Virginibus, concerning the vailing of Virgins, where he bitterly inveigheth against those who had broken those bars of modesty,
Tertullian hath a peculiar Book de Velandis Virginibus, Concerning the vailing of Virgins, where he bitterly inveigheth against those who had broken those bars of modesty,
and open Breasts of this Age?) But I told you by Virgins here are meant the true Children of God, who are called hidden ones, Psal. 83. 3. such who (being cleansed) have neither spot nor wrinkle,
and open Breasts of this Age?) But I told you by Virgins Here Are meant the true Children of God, who Are called hidden ones, Psalm 83. 3. such who (being cleansed) have neither spot nor wrinkle,
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Mercer by Virgins seems to understand the Gentiles, who had not heard of Christ, yet should be also induced to love him, upon the report of his Excellencies, revealed to them in the preaching of the Gospel,
Mercer by Virgins seems to understand the Gentiles, who had not herd of christ, yet should be also induced to love him, upon the report of his Excellencies, revealed to them in the preaching of the Gospel,
The word translated love, is ordinarily used, and so interpreted it hath a great cognation with NONLATINALPHABET voluit he hath willed, and NONLATINALPHABET desideravit, he hath desired.
The word translated love, is ordinarily used, and so interpreted it hath a great cognation with voluit he hath willed, and Desideravit, he hath desired.
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This whole verse comprehends a second Argument, by which the Spouse inforceth her first petition, The first was drawn, from that high esteem which her soul had of the love, and grace of Christ.
This Whole verse comprehends a second Argument, by which the Spouse enforceth her First petition, The First was drawn, from that high esteem which her soul had of the love, and grace of christ.
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2. This is drawn, from that particular affection which she had for him (common to all spiritual Virgins) which she shews was not brutish, and irrational;
2. This is drawn, from that particular affection which she had for him (Common to all spiritual Virgins) which she shows was not brutish, and irrational;
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and to multiply those tokens to me more specially, in and by the words of his Mouth, in Gospel Doctrines to speak unto my Soul, which doth really prefer the tokens of his love,
and to multiply those tokens to me more specially, in and by the words of his Mouth, in Gospel Doctrines to speak unto my Soul, which does really prefer the tokens of his love,
From the words thus opened, several propositions of truth may be observed. The mercies which the believing Soul thirsts after, are spiritual distinguishing mercies.
From the words thus opened, several propositions of truth may be observed. The Mercies which the believing Soul thirsts After, Are spiritual distinguishing Mercies.
Who being not a debtor to the creature, must needs dispense it out freely. Hence that goodness of God which is his goodness of Beneficence, not only dwelling in him as a piece of his divine perfection:
Who being not a debtor to the creature, must needs dispense it out freely. Hence that Goodness of God which is his Goodness of Beneficence, not only Dwelling in him as a piece of his divine perfection:
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But flowing from him, as a stream from the fountain of his liberality, is properly called Mercy, whether it be good to us in respect of its sutableness to our outward and bodily wants,
But flowing from him, as a stream from the fountain of his liberality, is properly called Mercy, whither it be good to us in respect of its suitableness to our outward and bodily Wants,
he maketh his Sun to rise upon the evil and the good: And sendeth rain on the just and unjust, Math. 5. 45. Spiritual good things again, are either Gifts of common or of Special Grace. Gifts of common grace, such as knowledge, invention, memory utterance, &c. These are indeed Spiritual gifts, so called by the Apostle, 1 Cor. 12. 1. ch. 14. 1. because given out by the Spirit of God;
he makes his Sun to rise upon the evil and the good: And sends rain on the just and unjust, Math. 5. 45. Spiritual good things again, Are either Gifts of Common or of Special Grace. Gifts of Common grace, such as knowledge, invention, memory utterance, etc. These Are indeed Spiritual Gifts, so called by the Apostle, 1 Cor. 12. 1. changed. 14. 1. Because given out by the Spirit of God;
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and tending to innoble the Spiritual part, and they are also called the best gifts. 1, Cor. 12. 31. They are so in their kind, better, than those which only concern the outward man; but St. Paul himself, mentioneth better than these in the very same Text;
and tending to ignoble the Spiritual part, and they Are also called the best Gifts. 1, Cor. 12. 31. They Are so in their kind, better, than those which only concern the outward man; but Saint Paul himself, mentioneth better than these in the very same Text;
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Not only because they come from the Spirit of Grace, and innoble the Spiritual part of man, but because they are suted to the greatest necessities of our inward man. Such are the grace of Justification, Union to and reconciliation with God, pardon of Sin,
Not only Because they come from the Spirit of Grace, and ignoble the Spiritual part of man, but Because they Are suited to the greatest necessities of our inward man. Such Are the grace of Justification, union to and reconciliation with God, pardon of since,
and the Senses of that pardon, together with all the fruits of the Spirit of regeneration, and Sanctification. These are the distinguishing favours of God, which difference the Child of God from him that is not.
and the Senses of that pardon, together with all the fruits of the Spirit of regeneration, and Sanctification. These Are the distinguishing favours of God, which difference the Child of God from him that is not.
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It is a civil usage amongst us so to salute strangers indeed, but frequency of kisses speaks a distinguishing love, and some intimacy of Affection and are not ordinary,
It is a civil usage among us so to salute Strangers indeed, but frequency of Kisses speaks a distinguishing love, and Some intimacy of Affection and Are not ordinary,
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But the Child of God first seeks the Kingdom of God, and the righteousness thereof, according to our Saviours prescript, Mat. 6. 33. I remember David hath such an expression as this, Psal 27. 4. One thing have I desired 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,
But the Child of God First seeks the Kingdom of God, and the righteousness thereof, according to our Saviors prescript, Mathew 6. 33. I Remember David hath such an expression as this, Psalm 27. 4. One thing have I desired 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,
Yea, this is that which their Souls desire eminenter. These are the things for which they will wrestle with God, and will not let him go until he shall bless them with them. Other things they will beg,
Yea, this is that which their Souls desire Eminently. These Are the things for which they will wrestle with God, and will not let him go until he shall bless them with them. Other things they will beg,
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did you hear the secret pleadings of the awakened Soul with God, you would easily discern the difference between the desires it hath towards outward things,
did you hear the secret pleadings of the awakened Soul with God, you would Easily discern the difference between the Desires it hath towards outward things,
then Elijah, and Job, and Jonah, and any of the Children of God may speak according to the flesh, the law of their members prevailing against the law of their mind, hath brought them into captivity to the law of Sin. These things being premised for the explication, the truth of the proposition will be abundantly evidenced from the example of the man according to Gods own heart (holy David) and that in several Psalms, Psal. 4. 6. Lord lift thou up the light of thy countenance upon me.
then Elijah, and Job, and Jonah, and any of the Children of God may speak according to the Flesh, the law of their members prevailing against the law of their mind, hath brought them into captivity to the law of Sin. These things being premised for the explication, the truth of the proposition will be abundantly evidenced from the Exampl of the man according to God's own heart (holy David) and that in several Psalms, Psalm 4. 6. Lord lift thou up the Light of thy countenance upon me.
The light of the Sun will please others, but 'tis only the light of thy Countenance, that will please me, Psal. 63. v. 1. 2. My Soul thirsteth for thee, my flesh longeth for thee:
The Light of the Sun will please Others, but it's only the Light of thy Countenance, that will please me, Psalm 63. v. 1. 2. My Soul Thirsteth for thee, my Flesh Longeth for thee:
1. The Soul is renewed in its understanding; from whence proceedeth a new notion and Judgment concerning things. The old Serpent cheated our first Parent,
1. The Soul is renewed in its understanding; from whence Proceedeth a new notion and Judgement Concerning things. The old Serpent cheated our First Parent,
In this much like the Beast indeed, that we are meerly led by the conduct of a sensitive appetite, not discerning those things which are truly and spiritually good:
In this much like the Beast indeed, that we Are merely led by the conduct of a sensitive appetite, not discerning those things which Are truly and spiritually good:
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and sutableness of the object to us, a knowledge of our own state, and wants, must reasonably be supposed to a right judgment concerning good and Evil. But amongst other Evils accrewing to us by the fall, this was one, that we are by nature Blind as to our own State,
and suitableness of the Object to us, a knowledge of our own state, and Wants, must reasonably be supposed to a right judgement Concerning good and Evil. But among other Evils accrueing to us by the fallen, this was one, that we Are by nature Blind as to our own State,
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and Strangers to our own Souls, not understanding that we are by Nature, Children of Wrath, poor, miserable, blind, and naked, but conceiting that we have need of nothing.
and Strangers to our own Souls, not understanding that we Are by Nature, Children of Wrath, poor, miserable, blind, and naked, but Conceit that we have need of nothing.
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Hence it is that the Soul is not able to judge of the goodness of Union and Communion with God, pardon of sin, reconciliation with God, &c. Nor indeed doth it come to understand it,
Hence it is that the Soul is not able to judge of the Goodness of union and Communion with God, pardon of since, reconciliation with God, etc. Nor indeed does it come to understand it,
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The goodness of Riches, and Pleasures, and Honours, it knows, but as for that transcendent goodness and Excellency which is in Christ, what it is, it doth not understand;
The Goodness of Riches, and Pleasures, and Honours, it knows, but as for that transcendent Goodness and Excellency which is in christ, what it is, it does not understand;
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But for spiritual things, for distinguishing tokens of love, it is not able to take the heighth, and length, and depth, and breadth of the love of God in them, nor to discern their conveniency,
But for spiritual things, for distinguishing tokens of love, it is not able to take the height, and length, and depth, and breadth of the love of God in them, nor to discern their conveniency,
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hence (with the Cock in in the Fable) it prefers the Barly Corn before that Pearl of great price, for the purchase of which, the wise Merchant is willing to sell all that he hath.
hence (with the Cock in in the Fable) it prefers the Barley Corn before that Pearl of great price, for the purchase of which, the wise Merchant is willing to fell all that he hath.
as those which above all others, are proportioned to its wants, and highest necessities. 2. But 2dly. These desires are not the product of an enlightned understanding (only) but of a renewed will also.
as those which above all Others, Are proportioned to its Wants, and highest necessities. 2. But 2dly. These Desires Are not the product of an enlightened understanding (only) but of a renewed will also.
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and whereas it is the method of a reasonable Soul, to imbrace or refuse a thing with the will according to the judgment, which is by the understanding given in concerning it:
and whereas it is the method of a reasonable Soul, to embrace or refuse a thing with the will according to the judgement, which is by the understanding given in Concerning it:
He that not only knoweth the will of God, but also approveth those things which are most excellent, yet hath no hearthimself to close with them, he is ready to teach another (like the hand of a Statue in a way which directeth a Traveller,
He that not only Knoweth the will of God, but also approveth those things which Are most excellent, yet hath no hearthimself to close with them, he is ready to teach Another (like the hand of a Statue in a Way which directeth a Traveller,
hence the renovation of the understanding (although the great wheel of the Soul) is not sufficient to make the Soul to will those things which are spiritually good.
hence the renovation of the understanding (although the great wheel of the Soul) is not sufficient to make the Soul to will those things which Are spiritually good.
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To which may be added (secondly) the Souls assurance, That other things shall be added to it, Mat. 6. 33. If (saith the Apostle) he hath given us his Son, shall be not with him give us all things? All inferiour good things are but appendices to these great spiritual blessings with which the Soul is blessed in Christ Jesus, the Woman that hath her Husbands heart, easily commandeth his purse.
To which may be added (secondly) the Souls assurance, That other things shall be added to it, Mathew 6. 33. If (Says the Apostle) he hath given us his Son, shall be not with him give us all things? All inferior good things Are but Appendices to these great spiritual blessings with which the Soul is blessed in christ jesus, the Woman that hath her Husbands heart, Easily commands his purse.
other things will come alone, they are but appurtenances to this great possession, and an easy faith will assure the Soul, that if Men who are evil, know how to give good things to their Children, who are once possessed of their Affections, God will not be wanting to his People, especially considering, that his liberality extends to the grass of the Field,
other things will come alone, they Are but appurtenances to this great possession, and an easy faith will assure the Soul, that if Men who Are evil, know how to give good things to their Children, who Are once possessed of their Affections, God will not be wanting to his People, especially considering, that his liberality extends to the grass of the Field,
Let this notion (in the first place,) shew you the vast difference betwixt the renewed soul, and that which is yet in its natural estate. Grace (considering our weak estate) is not so easily discernable in us, from our Actions, as from our Affections. The bent of the heart doth best discover the state of it,
Let this notion (in the First place,) show you the vast difference betwixt the renewed soul, and that which is yet in its natural estate. Grace (considering our weak estate) is not so Easily discernible in us, from our Actions, as from our Affections. The bent of the heart does best discover the state of it,
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and profane Person says, who will shew us any good? But what is the good which he thirsts after? an increase of Corn, and Wine, and Oil: The objects for the lusts of the Flesh, the lust of the Eye,
and profane Person Says, who will show us any good? But what is the good which he thirsts After? an increase of Corn, and Wine, and Oil: The objects for the Lustiest of the Flesh, the lust of the Eye,
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so neither is his Soul carried out in any desires after them. 2. The Hypocrites design is of another nature, he would fain appear to be something (though indeed, all his glorying be but a vain shew,
so neither is his Soul carried out in any Desires After them. 2. The Hypocrites Design is of Another nature, he would fain appear to be something (though indeed, all his glorying be but a vain show,
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Now that which he desires is something proportioned to this end, he possibly covets the best gifts, like Simon Magus, who when he saw, That through the laying on of the Apostles hands, the Holy Ghost was given, said, Give me this power also, that on whomsoever I lay my hands, he may receive the Holy Ghost, Acts 8. 18. The Hypocrite may desire a gift of Prayer, a gift of Prophecy, and such like common gifts of the Holy Ghost, which may serve his design in appearing Godly,
Now that which he Desires is something proportioned to this end, he possibly covets the best Gifts, like Simon Magus, who when he saw, That through the laying on of the Apostles hands, the Holy Ghost was given, said, Give me this power also, that on whomsoever I lay my hands, he may receive the Holy Ghost, Acts 8. 18. The Hypocrite may desire a gift of Prayer, a gift of Prophecy, and such like Common Gifts of the Holy Ghost, which may serve his Design in appearing Godly,
It is reported of Luther (indeed he reports it of himself) that when he first Preached the Gospel in Germany, he was much courted by some great Persons,
It is reported of Luther (indeed he reports it of himself) that when he First Preached the Gospel in Germany, he was much courted by Some great Persons,
and distinguishing love of God, yet that you may not deceive your selves, I must tell you, that as it is possible, that one who is a stranger to God, may desire these distinguishing favours from God:
and distinguishing love of God, yet that you may not deceive your selves, I must tell you, that as it is possible, that one who is a stranger to God, may desire these distinguishing favours from God:
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so the latter desires in the Child of God, are secondary, and subordinate, or (if irregular and immoderate) no more than fits of passion, out of which grace soon recovers him. Secondly.
so the latter Desires in the Child of God, Are secondary, and subordinate, or (if irregular and immoderate) no more than fits of passion, out of which grace soon recovers him. Secondly.
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Is there any thing to be compared with special grace? this is that more excellent way which the Apostle propounds to be coveted before the best gifts. You read in the book of Esther, ch. 5. v. 9. 11. concerning Haman, that he called for his Wife,
Is there any thing to be compared with special grace? this is that more excellent Way which the Apostle propounds to be coveted before the best Gifts. You read in the book of Esther, changed. 5. v. 9. 11. Concerning Haman, that he called for his Wife,
and whatsoever contentments the creature can afford him, hath he not cause to say, All this availeth me nothing, whil'st I have no assurance of the love of God, whil'st (for ought I know or have reason to believe) the wrath of God may be flaming against me,
and whatsoever contentment's the creature can afford him, hath he not cause to say, All this availeth me nothing, whilst I have no assurance of the love of God, whilst (for ought I know or have reason to believe) the wrath of God may be flaming against me,
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The Israelites desired a King, God granted them their desires, and saith by his Prophet that he gave them a King in his Wrath. It may be truly said, concerning the gifts of God to many a poor Creature, he gives them Riches in his Wrath, Honours in Wrath, outward prosperity in Wrath, outward good things dipt in divine vengeance, the wrath of God may smoke against them while the quails are betwixt their teeth.
The Israelites desired a King, God granted them their Desires, and Says by his Prophet that he gave them a King in his Wrath. It may be truly said, Concerning the Gifts of God to many a poor Creature, he gives them Riches in his Wrath, Honours in Wrath, outward Prosperity in Wrath, outward good things dipped in divine vengeance, the wrath of God may smoke against them while the quails Are betwixt their teeth.
It is the saying of a devout Author, that God often useth impios melle suo punire, to punish wicked men with their own Hony. But God never gives a kiss in Wrath, he cannot give osculum Iscarioticum, where he kisseth, he loveth.
It is the saying of a devout Author, that God often uses Impious melle Sue Punire, to Punish wicked men with their own Hony But God never gives a kiss in Wrath, he cannot give osculum Iscarioticum, where he Kisses, he loves.
and we should put it to their choice, what they would ask of us, and the one should ask that we would settle so much land upon him, the other should tell us, he desired not our lands,
and we should put it to their choice, what they would ask of us, and the one should ask that we would settle so much land upon him, the other should tell us, he desired not our Lands,
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but should importunately beg that his Father would love him best, would not the latter please you best? should we not be ready to give that Child-more than it asked? You read of the two Daughters of Naomi, Orpah, and Ruth, Ruth 1. 14, 15. they both followed their Mother in law while she was full,
but should importunately beg that his Father would love him best, would not the latter please you best? should we not be ready to give that Child-more than it asked? You read of the two Daughters of Naomi, Orpah, and Ruth, Ruth 1. 14, 15. they both followed their Mother in law while she was full,
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Now to engage your hearts to prefer the kisses of God before any other good things, with which the hand of his providence can make you happy, there needs no more,
Now to engage your hearts to prefer the Kisses of God before any other good things, with which the hand of his providence can make you happy, there needs no more,
will quickly understand that those things which are proportioned to its wants, are more desirable goods than those which are only suted to our more outward concerns.
will quickly understand that those things which Are proportioned to its Wants, Are more desirable goods than those which Are only suited to our more outward concerns.
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nor any thing evidence your absolution (to quiet your accusing, and condemning consciences, but the kisses of his Mouth, and you will need no more to evince to you, that these coelestial kisses, are of all good things the most excellent, the most desirable, which being well understood, the rational Soul directly moveth to a choice and desire of them above, and before all other things.
nor any thing evidence your absolution (to quiet your accusing, and condemning Consciences, but the Kisses of his Mouth, and you will need no more to evince to you, that these celestial Kisses, Are of all good things the most excellent, the most desirable, which being well understood, the rational Soul directly moves to a choice and desire of them above, and before all other things.
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she saith not, Let him embrace me, nor (as elsewhere) He shall lie all night betwixt my breasts, but, Let him kiss me. — Quid tam minimum & submissum, quam osculetur me (is De — Ponte his note upon the Text.) A kiss is the least token of conjugal love and affection. Hence observe,
she Says not, Let him embrace me, nor (as elsewhere) He shall lie all night betwixt my breasts, but, Let him kiss me. — Quid tam minimum & submissum, quam osculetur me (is De — Ponte his note upon the Text.) A kiss is the least token of conjugal love and affection. Hence observe,
The free Love of God shining out through Christ upon souls predestinated unto glory, in the pardoning of their sins, the acceptation of their persons, the renewing of their natures, in strengthening, quickening, comforting influences of grace, is what we call the distinguishing Love of Christ, being not the effects of his Philanthropy, but his NONLATINALPHABET;
The free Love of God shining out through christ upon Souls predestinated unto glory, in the pardoning of their Sins, the acceptation of their Persons, the renewing of their nature's, in strengthening, quickening, comforting influences of grace, is what we call the distinguishing Love of christ, being not the effects of his Philanthropy, but his;
Hence it is, that though every Child of God, be beloved of God with the same special and distinguishing Love; yet every one lives not under the same manifestations and emanations of it:
Hence it is, that though every Child of God, be Beloved of God with the same special and distinguishing Love; yet every one lives not under the same manifestations and emanations of it:
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and the good pleasure of his own will. One soul shall have just light enough to discern that the day is broke in his soul, that the Sun is arisen with healing in his wings upon him;
and the good pleasure of his own will. One soul shall have just Light enough to discern that the day is broke in his soul, that the Sun is arisen with healing in his wings upon him;
Yea the same soul shall sometimes see its Beloved standing as it were behind the wall, and looking in upon it through the Lattice; see him in a Glass darkly;
Yea the same soul shall sometime see its beloved standing as it were behind the wall, and looking in upon it through the Lattice; see him in a Glass darkly;
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2. The more or less of special and distinguishing grace is often measured by the soul's apprehension, and particular fancy (which judgment possibly is not alwaies according to Truth,
2. The more or less of special and distinguishing grace is often measured by the soul's apprehension, and particular fancy (which judgement possibly is not always according to Truth,
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and to fight the good fight both against motions to sin from within, and temptations to sin from without, may be no less manifestations of special and distinguishing grace.
and to fight the good fight both against motions to sin from within, and temptations to sin from without, may be no less manifestations of special and distinguishing grace.
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But take your measures how you will, the gracious soul valueth at an high rate the least manifestations of such grace as may evidence to it that it is beloved of God with a special and distinguishing love.
But take your measures how you will, the gracious soul valueth At an high rate the least manifestations of such grace as may evidence to it that it is Beloved of God with a special and distinguishing love.
That it will not, for the soul in which God hath caused by his Spirit a spiritual thirst after himself, is continually crying out, Give, Give! The soul will not be satisfied,
That it will not, for the soul in which God hath caused by his Spirit a spiritual thirst After himself, is continually crying out, Give, Give! The soul will not be satisfied,
The truth of this Proposition will appear to you from the petitions of several of the Servants of God in holy Writ, more eminently those which we read of concerning David, Psal. 4. 6. There be many that say, Who will shew us any good? Lord (saith he) lift up the light of thy countenance upon me;
The truth of this Proposition will appear to you from the petitions of several of the Servants of God in holy Writ, more eminently those which we read of Concerning David, Psalm 4. 6. There be many that say, Who will show us any good? Lord (Says he) lift up the Light of thy countenance upon me;
What can be less than Beholding, and giving the soul a good look? The liberty that the Birds of the Air, the Swallow and the Sparrow had, to make their, Nests about the Lord's Altars, one would think argued but a small favour;
What can be less than Beholding, and giving the soul a good look? The liberty that the Birds of the Air, the Swallow and the Sparrow had, to make their, Nests about the Lord's Altars, one would think argued but a small favour;
The several expressions which David maketh use of in the Psalms, to testifie his desires after God, such as Beholding, Looking upon him, Remembring him, &c. are all evident proofs of this.
The several expressions which David makes use of in the Psalms, to testify his Desires After God, such as Beholding, Looking upon him, Remembering him, etc. Are all evident proofs of this.
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The Woman of Canaan is called a Dog, and contented with it, so she may but lick up the Crumbs under her Master's Table. You read of another Woman that cried out;
The Woman of Canaan is called a Dog, and contented with it, so she may but lick up the Crumbs under her Masters Table. You read of Another Woman that cried out;
The People of God of old had a favour for the dust of Zion, and the stones thereof. But much more precious must the least emanations of that virtue be which is in him suited to the wants (the spiritual wants of poor souls.
The People of God of old had a favour for the dust of Zion, and the stones thereof. But much more precious must the least emanations of that virtue be which is in him suited to the Wants (the spiritual Wants of poor Souls.
yet David esteemeth this ar an high rate, Psal. 116. 1, 2. For this he professeth his love to God, and his resolution to call upon him so long as he lived.
yet David esteems this Are an high rate, Psalm 116. 1, 2. For this he Professes his love to God, and his resolution to call upon him so long as he lived.
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St. Paul glorieth in this, and speaks of it as a thing desirable, Phil. 1. 10. ch. 3. 11. And we read of the Apostles praising God, that they were thought worthy to suffer for the Name of the Lord Jesus Christ.
Saint Paul Glorieth in this, and speaks of it as a thing desirable, Philip 1. 10. changed. 3. 11. And we read of the Apostles praising God, that they were Thought worthy to suffer for the Name of the Lord jesus christ.
And indeed our reason will tell us, that it must be so, if we consider but these following particulars, which will give you a reasonable account of the truth of this Proposition.
And indeed our reason will tell us, that it must be so, if we Consider but these following particulars, which will give you a reasonable account of the truth of this Proposition.
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There are common gifts of the Spirit of God, which indeed may be sweet, and very grateful to a spiritual nature (such are the gifts of Prayer and Prophecy, &c.) but yet are not of a saving nature, or evidence;
There Are Common Gifts of the Spirit of God, which indeed may be sweet, and very grateful to a spiritual nature (such Are the Gifts of Prayer and Prophecy, etc.) but yet Are not of a Saving nature, or evidence;
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if you consider this soul, as first seeking the Kingdom of God, allarumed with the spiritual sense of its misery by nature, its lost and undone condition in Adam. This is the one thing that such a soul seeks after, in comparison with which, all other things are as dross and dung to it.
if you Consider this soul, as First seeking the Kingdom of God, allarumed with the spiritual sense of its misery by nature, its lost and undone condition in Adam. This is the one thing that such a soul seeks After, in comparison with which, all other things Are as dross and dung to it.
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The Philosopher could say, Animus cujusque est quisque. The mind of a Man is the Man. The Christian knows that Anima cujusque est quisque. The Soul of a Man is the Man:
The Philosopher could say, Animus cujusque est Quisque. The mind of a Man is the Man. The Christian knows that Anima cujusque est Quisque. The Soul of a Man is the Man:
What shall it profit a Man, if he should gain the whole world, and lose his own Soul? The sensual Man values his life above those things that are only good,
What shall it profit a Man, if he should gain the Whole world, and loose his own Soul? The sensual Man value's his life above those things that Are only good,
The rational man valueth his mind above his flesh, and accordingly sets a price upon knowledge and moral Virtue, above those things that meerly gratify his sense:
The rational man valueth his mind above his Flesh, and accordingly sets a price upon knowledge and moral Virtue, above those things that merely gratify his sense:
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The spiritual Man valueth his Soul, his Soul considered not only as a rational Being, but as a Spirit, an immortal Spirit, capable of the favour of God,
The spiritual Man valueth his Soul, his Soul considered not only as a rational Being, but as a Spirit, an immortal Spirit, capable of the favour of God,
and ordain'd to an eternal existence, not only above his body, which he knoweth is made up of dust, moulded up into flesh, and blood, and bones. but above his mind.
and ordained to an Eternal existence, not only above his body, which he Knoweth is made up of dust, moulded up into Flesh, and blood, and bones. but above his mind.
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Besides, he knows himself created to an eternity, and believing that his reason teacheth him infinitely to prefer what is good for him, with reference to an happy existence to eternity above any thing that can only serve him for the short time he is to be clothed with flesh,
Beside, he knows himself created to an eternity, and believing that his reason Teaches him infinitely to prefer what is good for him, with Referente to an happy existence to eternity above any thing that can only serve him for the short time he is to be clothed with Flesh,
and manifestations of it, doth naturally and rationally follow his knowledge, convictions, and faith, and proceedeth upon the same reason, upon which any reasonable creature valueth a greater and more comprehensive good, above what is of an inferiour vertue, and more insignificant.
and manifestations of it, does naturally and rationally follow his knowledge, convictions, and faith, and Proceedeth upon the same reason, upon which any reasonable creature valueth a greater and more comprehensive good, above what is of an inferior virtue, and more insignificant.
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To you that believe (saith the Apostle) he is precious. It is impossible, indeed rationally impossible that a Soul should believe, (take it in what sense you will) but it must love the Lord Jesus Christ, Take believing as it signifies no more than a firm, and steady assent to the proposition of the word revealing Christ to us as he is the eternal Son of God, the brightness of his Fathers glory, the express image of his Person, full of kindness to the Sons of Men, pitying them, taking a delight in them, willing to save them,
To you that believe (Says the Apostle) he is precious. It is impossible, indeed rationally impossible that a Soul should believe, (take it in what sense you will) but it must love the Lord jesus christ, Take believing as it signifies no more than a firm, and steady assent to the proposition of the word revealing christ to us as he is the Eternal Son of God, the brightness of his Father's glory, the express image of his Person, full of kindness to the Sons of Men, pitying them, taking a delight in them, willing to save them,
and to communicate of his fulness to them, and to this end coming from Heaven to Earth, clothing himself with out flesh, encompassing himself with creature infirmities,
and to communicate of his fullness to them, and to this end coming from Heaven to Earth, clothing himself with out Flesh, encompassing himself with creature infirmities,
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and the least evidences of the reciprocations of love on his part, who is so exceeding dear in the Eyes of the Soul, must needs be exceedingly desirable to, and valuable by that Soul.
and the least evidences of the reciprocations of love on his part, who is so exceeding dear in the Eyes of the Soul, must needs be exceedingly desirable to, and valuable by that Soul.
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This is yet further advantaged from the consideration of the exceeding low Opinion and Estimate which grace teacheth every soul upon whom it hath shined, to have, and make of it self.
This is yet further advantaged from the consideration of the exceeding low Opinion and Estimate which grace Teaches every soul upon whom it hath shined, to have, and make of it self.
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The Centurion desireth but a good word from Christ, when Christ spake of coming to his House, Mat. 8. 8. Lord (saith he) I am not worthy thou shouldst come under my roof.
The Centurion Desires but a good word from christ, when christ spoke of coming to his House, Mathew 8. 8. Lord (Says he) I am not worthy thou Shouldst come under my roof.
The Woman of Canaan knowing her self to be a Dog, challengeth no more than Crums. Every gracious Soul is sensible that it deserveth nothing but Hell and Wrath, this makes the least tokens of Divine love highly valuable in its Eyes, who am I said Elizabeth, that the Mother of my Lord should come to me? who am I saith an humble Soul that the Lord should look upon me, that the Sun of righteousness should shine so much as with one healing beam upon my Soul? Hence it valueth the least tokens of special love.
The Woman of Canaan knowing her self to be a Dog, Challengeth no more than Crumbs. Every gracious Soul is sensible that it deserveth nothing but Hell and Wrath, this makes the least tokens of Divine love highly valuable in its Eyes, who am I said Elizabeth, that the Mother of my Lord should come to me? who am I Says an humble Soul that the Lord should look upon me, that the Sun of righteousness should shine so much as with one healing beam upon my Soul? Hence it valueth the least tokens of special love.
Those that are planted in the house of the Lord shall flourish in the Courts of our God, Psal. 92. 13. God at first gives the soul but a good hope, a glimpse of his glory,
Those that Are planted in the house of the Lord shall flourish in the Courts of our God, Psalm 92. 13. God At First gives the soul but a good hope, a glimpse of his glory,
Are the least tokens of Christs distinguishing Love so valuable, so desirable? what should then his fullest and largest tokens be, the things which God hath prepared for them that love him, which Eye hath not seen, Ear hath not heard,
are the least tokens of Christ distinguishing Love so valuable, so desirable? what should then his Fullest and Largest tokens be, the things which God hath prepared for them that love him, which Eye hath not seen, Ear hath not herd,
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nor can it enter into the Heart of man to conceive? The Assurance of his Love: The Manifestations of himself to his Saints in glory? If it be so sweet so desirable, to see him in a glass darkly, what will it be to see him face to face. If his kisses be so desirable, what will his imbraces be? If the Hem of his Garment be so full of vertue,
nor can it enter into the Heart of man to conceive? The Assurance of his Love: The Manifestations of himself to his Saints in glory? If it be so sweet so desirable, to see him in a glass darkly, what will it be to see him face to face. If his Kisses be so desirable, what will his embraces be? If the Hem of his Garment be so full of virtue,
and a touch of that so desirable what is his long white Robe which is the white linnen of his Saints? If a good word, a good look be so good, what will it be to be set as a seal upon his Heart, and upon his arm.
and a touch of that so desirable what is his long white Robe which is the white linen of his Saints? If a good word, a good look be so good, what will it be to be Set as a seal upon his Heart, and upon his arm.
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Let this notion of truth, and the experience which any of your souls have had of the truth of it, kindle in you further flames of desire after the further enjoyments of Christ in this life.
Let this notion of truth, and the experience which any of your Souls have had of the truth of it, kindle in you further flames of desire After the further enjoyments of christ in this life.
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and length, and depth, and heighth, and to know the love of Christ, which passeth knowledge, that they might be filled with all the fulness of God, Eph. 13. 18, 19. It is most certain that there are many holy,
and length, and depth, and height, and to know the love of christ, which passes knowledge, that they might be filled with all the fullness of God, Ephesians 13. 18, 19. It is most certain that there Are many holy,
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and gracious Souls, that want assurance, they may live, they may die without it, but that Soul hath nothing of grace, that doth not desire it, that doth not thirst and pant after it. 2. What will it be to be ever with the Lord!
and gracious Souls, that want assurance, they may live, they may die without it, but that Soul hath nothing of grace, that does not desire it, that does not thirst and pant After it. 2. What will it be to be ever with the Lord!
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when we shall know as we are known, see Face to Face. How should this fill all our hearts with desires to be dissolved, that we might be with Christ, which is best of all? The least of Christ is good,
when we shall know as we Are known, see Face to Face. How should this fill all our hearts with Desires to be dissolved, that we might be with christ, which is best of all? The least of christ is good,
the things of the world affect not the Soul, or or its necessities, they are not certain pledges of greater measures, they will go but a little way, to fill the creatures emptinesses,
the things of the world affect not the Soul, or or its necessities, they Are not certain pledges of greater measures, they will go but a little Way, to fill the creatures emptinesses,
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But mark ye, these are the fullest manifestations of Divine Love, these are more than the kisses of his Mouth, but for those tokens of love, which are below these,
But mark you, these Are the Fullest manifestations of Divine Love, these Are more than the Kisses of his Mouth, but for those tokens of love, which Are below these,
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for such manifestations of the love of Christ, as tend to the inabling of the Soul to serve and glorify God, by the subduing of Mans will to the will of God, the mortification of lusts,
for such manifestations of the love of christ, as tend to the enabling of the Soul to serve and Glorify God, by the subduing of men will to the will of God, the mortification of Lustiest,
and corrupt affections, these are not at all valuable to a sensual man, not indeed to any but to the changed and renewed Soul. I do not know any one thing from which a Man may take better measure of himself,
and corrupt affections, these Are not At all valuable to a sensual man, not indeed to any but to the changed and renewed Soul. I do not know any one thing from which a Man may take better measure of himself,
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the giving of the Soul a good hope through grace, these are things which we usually count some of the least tokens of special, and distinguishing love.
the giving of the Soul a good hope through grace, these Are things which we usually count Some of the least tokens of special, and distinguishing love.
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even the best of Gods People must I fear be here reproved, not for their no valuing of these kisses of Christ (that is incompetent with a Child of God) but for their not enough valuing of them, and being too passionate and unsatisfied for want of the comforting manifestations of Divine Love.
even the best of God's People must I Fear be Here reproved, not for their no valuing of these Kisses of christ (that is incompetent with a Child of God) but for their not enough valuing of them, and being too passionate and unsatisfied for want of the comforting manifestations of Divine Love.
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and undervaluing, and ready to throw away what good things they have, because they want some particular thing, which they have a mind to, which it may be, we that are their Parents do not see so proper for them, especially under their present circumstances.
and undervaluing, and ready to throw away what good things they have, Because they want Some particular thing, which they have a mind to, which it may be, we that Are their Parents do not see so proper for them, especially under their present Circumstances.
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and so vastly differing from the good things of this life, yet in this they agree with them, that they must be asked with submission to the will of God, because they are not de necessariis ad salutem, things that are necessary to life,
and so vastly differing from the good things of this life, yet in this they agree with them, that they must be asked with submission to the will of God, Because they Are not de necessariis ad salutem, things that Are necessary to life,
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and eternal Salvation, but such which a Soul may want without any breach of Gods Covenant with the Soul. 2. But for a Soul not only too passionately to desire these things, which speaketh its not submitting to the will of God in his not dispensing them to it,
and Eternal Salvation, but such which a Soul may want without any breach of God's Covenant with the Soul. 2. But for a Soul not only too passionately to desire these things, which speaks its not submitting to the will of God in his not dispensing them to it,
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I would speak to them as one standing this day in wisdoms Porch, and crying after them in their hottest pursuits of the world, Come and turn your hearts hither, you that are simple ones, and void of understanding.
I would speak to them as one standing this day in wisdoms Porch, and crying After them in their hottest pursuits of the world, Come and turn your hearts hither, you that Are simple ones, and void of understanding.
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Hear Solomon speaking to you, Prov. 1. 22. How long you simple ones will you love simplicity? — And Fools hate knowledge? Turn you at my reproof, I will pour out my Spirit unto you, I will make known my words unto you.
Hear Solomon speaking to you, Curae 1. 22. How long you simple ones will you love simplicity? — And Fools hate knowledge? Turn you At my reproof, I will pour out my Spirit unto you, I will make known my words unto you.
Why should not the same reason instruct you, that Christs favour is to be prefer'd to all the world can afford you, a little of the world is not much valuable, a plentiful estate, the highest pitches of honour, a belly full of pleasure, that indeed may appear desirable;
Why should not the same reason instruct you, that Christ favour is to be preferred to all the world can afford you, a little of the world is not much valuable, a plentiful estate, the highest pitches of honour, a belly full of pleasure, that indeed may appear desirable;
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The kisses of the world are for the most part but Oscula Iscariotica, or Joabitica, like the kisses of Judas, who in order to the betraying of his Master first kissed him,
The Kisses of the world Are for the most part but Oscula Iscariotica, or Joabitica, like the Kisses of Judas, who in order to the betraying of his Master First kissed him,
Christ's kisses are kisses of peace and reconciliation, of love, and favour. Secondly. This notion calleth to all those that are true Christians, and that for three things.
Christ's Kisses Are Kisses of peace and reconciliation, of love, and favour. Secondly. This notion calls to all those that Are true Christians, and that for three things.
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Such as hearing the Word, Prayer, the use of all the Ordinances of God, for in reason if the least tokens of Christs special love be desirable, greater manifestations of it are much more desirable.
Such as hearing the Word, Prayer, the use of all the Ordinances of God, for in reason if the least tokens of Christ special love be desirable, greater manifestations of it Are much more desirable.
That altho the least dispensations of special and distinguishing love be exceeding sweet, and precious to Souls which have once tasted how good the Lord is,
That although the least dispensations of special and distinguishing love be exceeding sweet, and precious to Souls which have once tasted how good the Lord is,
Hath the Lord blessed you with a faith of adherence, a power given you from above to cast your Souls upon the Lord Jesus Christ? Labour for faith of evidence, be like the Travellers to Zion (of which David speaketh) Psal. 84. that go from strength to strength, until they all appear before the Lord in Zion. It may be a good question sometimes to satisfy a troubled doubting Soul, what is the Minimum quod sic, the lowest degree or measure of saving grace,
Hath the Lord blessed you with a faith of adherence, a power given you from above to cast your Souls upon the Lord jesus christ? Labour for faith of evidence, be like the Travellers to Zion (of which David speaks) Psalm 84. that go from strength to strength, until they all appear before the Lord in Zion. It may be a good question sometime to satisfy a troubled doubting Soul, what is the Minimum quod sic, the lowest degree or measure of Saving grace,
Oh how pleasant will the mansions of glory be to those Souls, to whom the imperfect views that it hath had of Christ in this life have been so desirable,
O how pleasant will the mansions of glory be to those Souls, to whom the imperfect views that it hath had of christ in this life have been so desirable,
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BY the beloveds Kisses mentioned in this Text, I have understood Christs special and distinguishing love, and the tokens of it, by which, either as God, blessed for ever,
BY the beloveds Kisses mentioned in this Text, I have understood Christ special and distinguishing love, and the tokens of it, by which, either as God, blessed for ever,
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But I observe the word is in the plural number. Kisses, and so may signify either. 1. Various dispensations of Grace. Or, 2. Various repetitions of the same Acts of Grace. Hence the next Proposition ariseth.
But I observe the word is in the plural number. Kisses, and so may signify either. 1. Various dispensations of Grace. Or, 2. Various repetitions of the same Acts of Grace. Hence the next Proposition arises.
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yet their hearts will be after fuller, and frequent dispensations and repetitions of it. I take both these to be comprehended in the plurality of the term.
yet their hearts will be After fuller, and frequent dispensations and repetitions of it. I take both these to be comprehended in the plurality of the term.
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and wants of us necessitous Creatures, it also obtaineth several names, and admits of several distinctions, and is shewed by several Acts. The Grace of God in the sense I am now speaking to, it signifyeth nothing but the free love of God looking upon the Sons of Men with respect to the several necessities of their Souls.
and Wants of us necessitous Creatures, it also obtaineth several names, and admits of several Distinctions, and is showed by several Acts. The Grace of God in the sense I am now speaking to, it signifieth nothing but the free love of God looking upon the Sons of Men with respect to the several necessities of their Souls.
Its variety ariseth from us, and our necessities, it is not divided in the fountain only in the stream, and thus Grace admits of several distinctions, which I shall open to you in a few words, that you may rightly understand the various notions of it.
Its variety arises from us, and our necessities, it is not divided in the fountain only in the stream, and thus Grace admits of several Distinctions, which I shall open to you in a few words, that you may rightly understand the various notions of it.
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The most famous distinction of it is into that which doth render the Soul acceptable to God, and that which is love, and freely given, but doth not make the Soul acceptable in Gods sight, at least not first acceptable,
The most famous distinction of it is into that which does render the Soul acceptable to God, and that which is love, and freely given, but does not make the Soul acceptable in God's sighed, At least not First acceptable,
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or is not that for which God doth at first accept the Soul. The first is that which we call the Grace of Justification, which is the free love of God shining upon the Soul, imputing to it a righteousness without works, and not imputing transgression (as the Apostle expoundeth it, Rom. 4. 6. 8.) the second we call the grace of Regeneration and Sanctification, which is the love of God freely shewed to the Soul, by which its heart is renewed and changed,
or is not that for which God does At First accept the Soul. The First is that which we call the Grace of Justification, which is the free love of God shining upon the Soul, imputing to it a righteousness without works, and not imputing Transgression (as the Apostle expoundeth it, Rom. 4. 6. 8.) the second we call the grace of Regeneration and Sanctification, which is the love of God freely showed to the Soul, by which its heart is renewed and changed,
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This Grace of Regeneration and Sanctification, is also usually distinguished into Habitual and Actual. Habitual Grace is nothing else but the free love of God shining upon the Soul, inabling it to will, and to choose the things that are good,
This Grace of Regeneration and Sanctification, is also usually distinguished into Habitual and Actual. Habitual Grace is nothing Else but the free love of God shining upon the Soul, enabling it to will, and to choose the things that Are good,
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and pleasing to God, he giveth to will (saith the Apostle,) and we are made willing in the day of his power (saith the Psalmist) Actual or acting Grace, which is the love of God shewed to the Soul in inabling us to do the things that are good,
and pleasing to God, he gives to will (Says the Apostle,) and we Are made willing in the day of his power (Says the Psalmist) Actual or acting Grace, which is the love of God showed to the Soul in enabling us to do the things that Are good,
There is another distinction of Grace into Preventing and Subsequent. Preventing Grace is that love of God which preventeth, and goeth before any good motions,
There is Another distinction of Grace into Preventing and Subsequent. Preventing Grace is that love of God which preventeth, and Goes before any good motions,
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Special grace is the free love of God either concerning the being of a true Christian, or 2dly, Concerning its well being. That grace which concerneth the being of a true Christian, which quickneth the Soul which before was a Child of Wrath, dead in trespasses and sins, is either the Grace of Justification, and what concerneth that;
Special grace is the free love of God either Concerning the being of a true Christian, or 2dly, Concerning its well being. That grace which concerns the being of a true Christian, which Quickeneth the Soul which before was a Child of Wrath, dead in Trespasses and Sins, is either the Grace of Justification, and what concerns that;
This again is divided into quickning grace, strengthening Grace, and consolatory Grace. 1. Quickning grace may either signify that love of God, by which our Spiritual powers, habits,
This again is divided into quickening grace, strengthening Grace, and consolatory Grace. 1. Quickening grace may either signify that love of God, by which our Spiritual Powers, habits,
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and free in the service of God, which removes those difficulties, that heaviness, and deadness, and dulness, which we often find upon our Souls as to spiritual things.
and free in the service of God, which removes those difficulties, that heaviness, and deadness, and dullness, which we often find upon our Souls as to spiritual things.
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David crieth out, when wilt thou comfort me? Thus you see the variety of gracious dispensations, the love of God is one as it is in him as the fountain,
David cries out, when wilt thou Comfort me? Thus you see the variety of gracious dispensations, the love of God is one as it is in him as the fountain,
Secondly, As there is variety in the dispensations of grace, so grace discovers itself in various acts. Divines say that the grace of Justification, so far as it respecteth the Souls State, varieth not.
Secondly, As there is variety in the dispensations of grace, so grace discovers itself in various acts. Divines say that the grace of Justification, so Far as it respecteth the Souls State, varieth not.
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Now this is that which I say in this proposition, that the Spouse of Christ, the truly gracious Soul is not satisfied with any single dispensation of grace,
Now this is that which I say in this proposition, that the Spouse of christ, the truly gracious Soul is not satisfied with any single Dispensation of grace,
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nor with a single act, it desires not only the first grace, but further grace, not only the grace of Justification, but the grace of regeneration also, not only gracious habits, but that it may be excited, and quickned to spiritual actions, not only that it may do them, but that it may do them with some strength and vigour, with some life,
nor with a single act, it Desires not only the First grace, but further grace, not only the grace of Justification, but the grace of regeneration also, not only gracious habits, but that it may be excited, and quickened to spiritual actions, not only that it may do them, but that it may do them with Some strength and vigour, with Some life,
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Let us but a little see it in the great instance of David the man according to Gods own heart, we shall find him speaking to our purpose in several Psalms, Psal. 19. 13. Cleanse thou me from secret faults, there he beggeth for pardoning love, will this satisfy this holy man? will he think it enough if God pardoneth his Sin? see what followeth in that Psalm; Keep back thy Servant from presumptuous sins, let them not have dominion over me;
Let us but a little see it in the great instance of David the man according to God's own heart, we shall find him speaking to our purpose in several Psalms, Psalm 19. 13. Cleanse thou me from secret Faults, there he beggeth for pardoning love, will this satisfy this holy man? will he think it enough if God Pardoneth his since? see what follows in that Psalm; Keep back thy Servant from presumptuous Sins, let them not have dominion over me;
he must have strengthening as well as pardoning grace, he desires to be freed from the commanding, as well as from the condemning power of Sins. Look into the 51 Psalm (a Psalm much spent in petitions for special grace) v. 7. He prays for pardon. Purge me with hyssop and I shall be clean, wash me and I shall be whiter than the Snow, he speaks in an old Testament phrase, with reference to the Levitical rites.
he must have strengthening as well as pardoning grace, he Desires to be freed from the commanding, as well as from the condemning power of Sins. Look into the 51 Psalm (a Psalm much spent in petitions for special grace) v. 7. He prays for pardon. Purge me with hyssop and I shall be clean, wash me and I shall be Whiter than the Snow, he speaks in an old Testament phrase, with Referente to the Levitical Rites.
There he prayeth for Consolatory Grace: Well, will this yet satisfie the thirst of this holy Man? No, he must also have a renewed Heart, a right Spirit. The Spirit of God resting upon him, dwelling & abiding in him:
There he Prayeth for Consolatory Grace: Well, will this yet satisfy the thirst of this holy Man? No, he must also have a renewed Heart, a right Spirit. The Spirit of God resting upon him, Dwelling & abiding in him:
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The Lord had given him the Pardon of his Sin, he had given him Wisdom, so as he tells us in that Psalm, he was become wiser than his Teachers. God had sanctified Affliction to him,
The Lord had given him the Pardon of his since, he had given him Wisdom, so as he tells us in that Psalm, he was become Wiser than his Teachers. God had sanctified Affliction to him,
The Lord had given him an heart to love his Law, to make it his Meditation night and day, yet he cries, Strengthen me O Lord: And again, v. 25. Quicken me in thy way, Quicken me after thy Loving-kindness.
The Lord had given him an heart to love his Law, to make it his Meditation night and day, yet he cries, Strengthen me Oh Lord: And again, v. 25. Quicken me in thy Way, Quicken me After thy Lovingkindness.
one thing he yet wants, v. 42. Mine Eyes fail for thy Word, when wilt thou comfort me? There is hardly any Dispensation of Grace which we do not find David in that Psalm pleading with God for.
one thing he yet Wants, v. 42. Mine Eyes fail for thy Word, when wilt thou Comfort me? There is hardly any Dispensation of Grace which we do not find David in that Psalm pleading with God for.
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So every Beam of the Sun of Righteousness, every Emanation of his Love must necessarily be lovely to the Soul that hath its senses exercised to discern betwixt good and evil. All Beauty is attractive;
So every Beam of the Sun of Righteousness, every Emanation of his Love must necessarily be lovely to the Soul that hath its Senses exercised to discern betwixt good and evil. All Beauty is Attractive;
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Secondly, There is no Dispensation of Divine Grace, but suiteth some great want of the Soul. It is the same Reason that I gave you why the least of Christ is so pretious: Because the least of his Grace is suited to some great want of our Souls.
Secondly, There is no Dispensation of Divine Grace, but suiteth Some great want of the Soul. It is the same Reason that I gave you why the least of christ is so precious: Because the least of his Grace is suited to Some great want of our Souls.
that which distinguisheth divine grace, is our various wants and necessities, and we can as naturally not desire a supply for our own discerned defects and wants,
that which Distinguisheth divine grace, is our various Wants and necessities, and we can as naturally not desire a supply for our own discerned defects and Wants,
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as we cannot desire various emanations of divine love, suited to the supply of them. Nature prompteth us to desire a supply for every craving of our Souls.
as we cannot desire various emanations of divine love, suited to the supply of them. Nature prompteth us to desire a supply for every craving of our Souls.
The Soul is sensible that it daily sinneth, and cannot but desire pardoning grace, and say unto God every day, Forgive us our debts; it is sensible, that it wants purity and holiness, and therefore cannot but desire a right Spirit. Its wants are many,
The Soul is sensible that it daily Sinneth, and cannot but desire pardoning grace, and say unto God every day, Forgive us our debts; it is sensible, that it Wants purity and holiness, and Therefore cannot but desire a right Spirit. Its Wants Are many,
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and it therefore desireth various dispensations of grace to supply them; they are daily renewing, therefore it desires repeated acts of grace to be renewed also.
and it Therefore Desires various dispensations of grace to supply them; they Are daily renewing, Therefore it Desires repeated acts of grace to be renewed also.
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and no man is truly virtuous, but hath in him the habits of all Virtue, they make Virtue to lie in the reduction of the whole Soul, to the rule, guidance, and conduct of reason.
and no man is truly virtuous, but hath in him the habits of all Virtue, they make Virtue to lie in the reduction of the Whole Soul, to the Rule, guidance, and conduct of reason.
Pardoning grace never goeth without renewing and regenerating grace. God never saith to any Soul. Thy Sins are forgiven, but he addeth, sin no more. The Grace of Consolation never goeth without the Grace of Sanctification. The Grace of Regeneration is alwaies attended with some degrees of that Grace which strengtheneth, and quickneth the Soul unto its Spiritual work and duty. 2. As to our sense of it. The Grace of God being as I have before said, nothing else but the Love of God freely shining upon us, with respect to our several circumstances, and diversified wants;
Pardoning grace never Goes without renewing and regenerating grace. God never Says to any Soul. Thy Sins Are forgiven, but he adds, sin no more. The Grace of Consolation never Goes without the Grace of Sanctification. The Grace of Regeneration is always attended with Some Degrees of that Grace which strengtheneth, and Quickeneth the Soul unto its Spiritual work and duty. 2. As to our sense of it. The Grace of God being as I have before said, nothing Else but the Love of God freely shining upon us, with respect to our several Circumstances, and diversified Wants;
Indeed this oft-times is the error of a Soul that is truly gracious, from its not distinguishing betwixt those things that are necessary to Eternal life and Salvation, and those influences that are meerly accommodating, and tending to the better being of the spiritual life, the dispensations of which are not meerly directed from the divine love, but from the divine wisdom, and sometimes are with-held from the wisdom of God, by which he directeth his own motions to their ends.
Indeed this ofttimes is the error of a Soul that is truly gracious, from its not distinguishing betwixt those things that Are necessary to Eternal life and Salvation, and those influences that Are merely accommodating, and tending to the better being of the spiritual life, the dispensations of which Are not merely directed from the divine love, but from the divine Wisdom, and sometime Are withheld from the Wisdom of God, by which he directeth his own motions to their ends.
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or dulness, and heaviness in the performance of them, that yet the love of God is toward it, it hath a truth of Grace, it cries out, If God loved me, why am I thus? I am weak,
or dullness, and heaviness in the performance of them, that yet the love of God is towards it, it hath a truth of Grace, it cries out, If God loved me, why am I thus? I am weak,
Let a thing appear to us never so, beautiful, never so useful, yet if we lye under an apprehension of its impossibility to obtain it, this moderateth its desires after if; nay extinguisheth them;
Let a thing appear to us never so, beautiful, never so useful, yet if we lie under an apprehension of its impossibility to obtain it, this moderateth its Desires After if; nay extinguisheth them;
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Now good apprehended possible to be obtained by us, is the proper object of the desires of our Souls, we are told, that it hath pleased the father, that in Christ all fulness should dwell,
Now good apprehended possible to be obtained by us, is the proper Object of the Desires of our Souls, we Are told, that it hath pleased the father, that in christ all fullness should dwell,
And that the fulness of the God-Head dwelt in him bodily, 1 Col. 19. 2 Col. 12. and of his fulness (saith the Evangelist Joh. 1. 16.) We have all received grace for grace.
And that the fullness of the God-Head dwelled in him bodily, 1 Col. 19. 2 Col. 12. and of his fullness (Says the Evangelist John 1. 16.) We have all received grace for grace.
To pass by other interpretations of that NONLATINALPHABET some understand, Grace suited to all that Grace which is in Christ. There is no habit of Grace in Christ suited to our human nature and state,
To pass by other interpretations of that Some understand, Grace suited to all that Grace which is in christ. There is no habit of Grace in christ suited to our human nature and state,
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but the believer may receive. For saith the Apostle, the Fulness of the God-Head dwelt in him NONLATINALPHABET bodily. In him as our mediator, that he might communicate to those that are the members of his body,
but the believer may receive. For Says the Apostle, the Fullness of the God-Head dwelled in him bodily. In him as our Mediator, that he might communicate to those that Are the members of his body,
and that the Son of Man had power upon Earth to forgive Sins, and that God had given unto him Eternal life, that he might give it to whomsoever he pleased,
and that the Son of Man had power upon Earth to forgive Sins, and that God had given unto him Eternal life, that he might give it to whomsoever he pleased,
They may (especially as times may go) much serve a man both as to his lust of gain and covetousness, and also as to his lust of Ambition, and seeking after the honour which is from men,
They may (especially as times may go) much serve a man both as to his lust of gain and covetousness, and also as to his lust of Ambition, and seeking After the honour which is from men,
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You have an eminent instance of this in Simon Magus, Acts 8. 9. of whom it is said, That he used Sorcery, and bewitched the People of Samaria, giving out himself to be some great one.
You have an eminent instance of this in Simon Magus, Acts 8. 9. of whom it is said, That he used Sorcery, and bewitched the People of Samaria, giving out himself to be Some great one.
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this Man, now (to augment his reputation, and probably that he might be in a capacity to get more mony than he had been able to get by his tricks of Hocus Pocus, and diabolical Arts) seeing the Apostles conveying the Holy Ghost to their Disciples, by their laying on of hands, he did not only desire the graces of the Spirit thus far,
this Man, now (to augment his reputation, and probably that he might be in a capacity to get more money than he had been able to get by his tricks of Hocus Pocus, and diabolical Arts) seeing the Apostles conveying the Holy Ghost to their Disciples, by their laying on of hands, he did not only desire the graces of the Spirit thus Far,
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Now as a National knowledge of the things of God, or the common practical gifts and graces of the Spirit, may serve a man as to his profit and advantage,
Now as a National knowledge of the things of God, or the Common practical Gifts and graces of the Spirit, may serve a man as to his profit and advantage,
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or as to his honour and reputation, so they mightily gratify the lusts of an Hypocrites heart, who doth all to be seen of Men, and whose utmost design is but to glory in appearance, and in the praise of Men. Besides this, they may also serve him very far in the quieting of his natural conscience. Natural light discovering to us that there is a God doth also shew us that there is some homage due to him,
or as to his honour and reputation, so they mightily gratify the Lustiest of an Hypocrites heart, who does all to be seen of Men, and whose utmost Design is but to glory in appearance, and in the praise of Men. Beside this, they may also serve him very Far in the quieting of his natural conscience. Natural Light discovering to us that there is a God does also show us that there is Some homage due to him,
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what should hinder? In a time when a Prince is free of his pardons, it is not impossible that some of his Subjects may take out their pardons that it may be, have no great sense or apprehension that they stand in need of them.
what should hinder? In a time when a Prince is free of his Pardons, it is not impossible that Some of his Subject's may take out their Pardons that it may be, have no great sense or apprehension that they stand in need of them.
Hypocrites that live within the compass of the Church of God, are often hearing of sin, and the wrath of God due to sin, to Original sin, to Actual Sins, to Sins of Omission and Negligence as well as those of Commission, and Presumption; they also hear daily proclamations of Gods grace,
Hypocrites that live within the compass of the Church of God, Are often hearing of since, and the wrath of God due to since, to Original since, to Actual Sins, to Sins of Omission and Negligence as well as those of Commission, and Presumption; they also hear daily Proclamations of God's grace,
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Nor do I see any reason why they may not go one step further, and passionatly desire some strengthning and assisting grace, against some particular lusts.
Nor do I see any reason why they may not go one step further, and passionately desire Some strengthening and assisting grace, against Some particular Lustiest.
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In his desire after all grace, not this or that kiss but every kiss of Christs mouth, every manifestation of the love of God to a soul, particularly such manifestations of Gods love,
In his desire After all grace, not this or that kiss but every kiss of Christ Mouth, every manifestation of the love of God to a soul, particularly such manifestations of God's love,
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Secondly, This discourse will let us see The great difference betwixt the desires that are found in the child of God after Grace; and those desires which may be found in him after the things of the world.
Secondly, This discourse will let us see The great difference betwixt the Desires that Are found in the child of God After Grace; and those Desires which may be found in him After the things of the world.
their outward necessities justify in them some desires of the things of this life, but now these desires are limited, If God will be with me saith Jacob,
their outward necessities justify in them Some Desires of the things of this life, but now these Desires Are limited, If God will be with me Says Jacob,
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He would not be full lest (as Agur expresseth himself v. 9.) he should deny God and say who is the Lord? he would not be wholly empty, lest being poor he should steal and take the name of God in vain.
He would not be full lest (as Agur Expresses himself v. 9.) he should deny God and say who is the Lord? he would not be wholly empty, lest being poor he should steal and take the name of God in vain.
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As to grace he is like the horseleaches daughters still crying, give, give. But for the world if he hath food convenient for him, he saith to all the world as Esau once to Jacob. I have enough my Brother, I have enough, keep that thou hast unto thy self.
As to grace he is like the Horseleeches daughters still crying, give, give. But for the world if he hath food convenient for him, he Says to all the world as Esau once to Jacob. I have enough my Brother, I have enough, keep that thou hast unto thy self.
I must confess I have been often troubled to see those whom I should otherwise have judged excellent Christians so fond of the enjoyments of this world,
I must confess I have been often troubled to see those whom I should otherwise have judged excellent Christians so found of the enjoyments of this world,
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But alas that is impossible that nail would drive out the other, Sirs, that is a dreadful text which you have, 1. John 2. 15. Love not the world, neither the things of the world:
But alas that is impossible that nail would drive out the other, Sirs, that is a dreadful text which you have, 1. John 2. 15. Love not the world, neither the things of the world:
than they are of the Grace of God to mortify that appetite, to sublimate their affections, subjugate their passions, to learn them in all Estates to be content to submit their wills unto the will of God:
than they Are of the Grace of God to mortify that appetite, to sublimate their affections, subjugate their passion, to Learn them in all Estates to be content to submit their wills unto the will of God:
But I shall shut up this discourse with a word of Exhortation, persuading you to speak after the Spouse in my Text, Let him kiss me with the kisses of his Mouth.
But I shall shut up this discourse with a word of Exhortation, persuading you to speak After the Spouse in my Text, Let him kiss me with the Kisses of his Mouth.
Cease not till you have brought up your hearts to this frame, that they cannot be satisfied without something of Christs fulness, without some tasts of all the riches of Grace; whatsoever I have given you as the reasons of this truth, may be used by you as arguments in the case.
Cease not till you have brought up your hearts to this frame, that they cannot be satisfied without something of Christ fullness, without Some tastes of all the riches of Grace; whatsoever I have given you as the Reasons of this truth, may be used by you as Arguments in the case.
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No dispensation of Grace but is suited to some eminent want of the Soul, if you discern it not, the fault is in your Eyes, you do not understand the cases of your own Souls so well as you ought to do, it would be no Grace, no Love,
No Dispensation of Grace but is suited to Some eminent want of the Soul, if you discern it not, the fault is in your Eyes, you do not understand the cases of your own Souls so well as you ought to do, it would be no Grace, no Love,
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First, Labour to understand the various emanations of special, and distinguishing Grace, how many ways the Sun of Righteousness may shine upon Souls with healing in his Wings.
First, Labour to understand the various emanations of special, and distinguishing Grace, how many ways the Sun of Righteousness may shine upon Souls with healing in his Wings.
Christs saving looks upon Souls, are either such as evidence pardon of Sin, or contribute to the change of the heart in first or further degrees of holiness:
Christ Saving looks upon Souls, Are either such as evidence pardon of since, or contribute to the change of the heart in First or further Degrees of holiness:
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Be sure in thy desires of further Grace thou forgettest not to be thankful for what thou hast, the least token of love for good to thy Soul is more worth than the world, ther's nothing little in Grace.
Be sure in thy Desires of further Grace thou forgettest not to be thankful for what thou hast, the least token of love for good to thy Soul is more worth than the world, ther's nothing little in Grace.
It is a saying which our Saviour applyeth to the parable of the sower, Mat. 13. 12. Luk. 8. 18. and to the parable of the Talents, Mat. 25. 29. In the two first places the meaning may be:
It is a saying which our Saviour Applieth to the parable of the sour, Mathew 13. 12. Luk. 8. 18. and to the parable of the Talents, Mathew 25. 29. In the two First places the meaning may be:
and improve what they have, for it is spoken with reference to those Servants that had ten Talents, and had gained other ten, and five talents, and had gained other five.
and improve what they have, for it is spoken with Referente to those Servants that had ten Talents, and had gained other ten, and five Talents, and had gained other five.
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In thy desires of more Grace distinguish betwixt necessary and comfortable influences betwixt manifestations of the Spirit given thee to profit withal, and such as are given thee to make thy life more easy,
In thy Desires of more Grace distinguish betwixt necessary and comfortable influences betwixt manifestations of the Spirit given thee to profit withal, and such as Are given thee to make thy life more easy,
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The latter must be asked with more explicite submission to the will of God, they being such as are not only not necessary to thy glorifying of God, under all circumstances,
The latter must be asked with more explicit submission to the will of God, they being such as Are not only not necessary to thy glorifying of God, under all Circumstances,
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but not necessary to the eternal Salvation of thy Soul, & such for which the wisdom of God may see more reason under some circumstances to with-hold from thee,
but not necessary to the Eternal Salvation of thy Soul, & such for which the Wisdom of God may see more reason under Some Circumstances to withhold from thee,
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The Law of the Lord (saith David) is perfect, converting the Soul, the Testimony of the Lor d is sure, making wise the simple, the Statutes of the Lord are right, rejoycing the heart, the Commandment of the Lord is pure inlightning the Eyes, Psal. 19. 6. 7. Christs love is a thing different from the Word,
The Law of the Lord (Says David) is perfect, converting the Soul, the Testimony of the Lord worser is sure, making wise the simple, the Statutes of the Lord Are right, rejoicing the heart, the Commandment of the Lord is pure enlightening the Eyes, Psalm 19. 6. 7. Christ love is a thing different from the Word,
The Sacrament that is another mean, the Sacramental believing, eating of the Bread and Wine, is an eating of the flesh, and a drinking of the Blood of Christ, a feeding upon all Christs fulness as Mediator.
The Sacrament that is Another mean, the Sacramental believing, eating of the Bred and Wine, is an eating of the Flesh, and a drinking of the Blood of christ, a feeding upon all Christ fullness as Mediator.
Prayer is a mean of all Grace, whatsoever God hath promised in a way of Grace, is all promised upon this condition, That he will for it be inquired of by his People.
Prayer is a mean of all Grace, whatsoever God hath promised in a Way of Grace, is all promised upon this condition, That he will for it be inquired of by his People.
The humble he will teach, (saith the Psalmist, Psal. 25.) and to the humble he will give more Grace, Ja. 4. 6. 1 Pet. 5. 5. he dwelleth with those that are of a contrite and humble Spirit, to revive the Spirits of the humble,
The humble he will teach, (Says the Psalmist, Psalm 25.) and to the humble he will give more Grace, Ja. 4. 6. 1 Pet. 5. 5. he dwells with those that Are of a contrite and humble Spirit, to revive the Spirits of the humble,
or to contain in them yet some further spiritual Instruction. The Jews say there is not the least tittle of the Law, upon which great things do not depend;
or to contain in them yet Some further spiritual Instruction. The jews say there is not the least tittle of the Law, upon which great things do not depend;
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Mr. Ainsworth taking special notice of the term kisses, understands the Doctrine of the Gospel, which is the Word of Reconciliation, as kisses are amoris & reconciliationis symbola, the tokens of love, and reconciliation:
Mr. Ainsworth taking special notice of the term Kisses, understands the Doctrine of the Gospel, which is the Word of Reconciliation, as Kisses Are amoris & reconciliationis Symbols, the tokens of love, and reconciliation:
The Law worketh Wrath, (faith the Apostle) the Doctrine of the Gospel alone speaks love, and peace, Christs Spouse here (say some interpreters) desires his manifestation in the Flesh,
The Law works Wrath, (faith the Apostle) the Doctrine of the Gospel alone speaks love, and peace, Christ Spouse Here (say Some Interpreters) Desires his manifestation in the Flesh,
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This Proposition will offer me an opportunity to discourse to you, the affection of the believing Soul, to the words of Christ, both in the more external,
This Proposition will offer me an opportunity to discourse to you, the affection of the believing Soul, to the words of christ, both in the more external,
Rom. 1. 17. Therein in Gods way of Salvation revealed to lost sinners, and by it life and immortality are brought to light. Now this word of God is to be considered; As written for our Instruction.
Rom. 1. 17. Therein in God's Way of Salvation revealed to lost Sinners, and by it life and immortality Are brought to Light. Now this word of God is to be considered; As written for our Instruction.
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As preached. So it is the Ordinance of God for our faith, and therefore called The word of Faith, Sanctification, Consolation and Eternal Salvation, for indeed the supply of all the spiritual wants and necessities of our Souls.
As preached. So it is the Ordinance of God for our faith, and Therefore called The word of Faith, Sanctification, Consolation and Eternal Salvation, for indeed the supply of all the spiritual Wants and necessities of our Souls.
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The King of Israel was commanded to read in the Book of Gods Law all the days of his life, that he might learn to keep the Law of his God, and there is a blessing pronounced to him that readeth. Indeed he that readeth the word as it lyeth before us in our Bibles hath this advantage, that he is sure what is there plain to his understanding, is the undoubted, pure Word of God;
The King of Israel was commanded to read in the Book of God's Law all the days of his life, that he might Learn to keep the Law of his God, and there is a blessing pronounced to him that readeth. Indeed he that readeth the word as it lies before us in our Bibles hath this advantage, that he is sure what is there plain to his understanding, is the undoubted, pure Word of God;
God no further speaketh by the Minister, than the Minister keepeth unto his Text, & speaketh according to the Scriptures, either by way of interpretation, or application. And therefore every good Christian, is to search the Scriptures whether what their Preachers deliver be consonant to them.
God no further speaks by the Minister, than the Minister Keepeth unto his Text, & speaks according to the Scriptures, either by Way of Interpretation, or application. And Therefore every good Christian, is to search the Scriptures whither what their Preachers deliver be consonant to them.
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Those noble Bereans mentioned Acts. 17. did so when St. Paul was the Preacher, and are commended for it, The Scriptures are to be judged by no other rule,
Those noble Bereans mentioned Acts. 17. did so when Saint Paul was the Preacher, and Are commended for it, The Scriptures Are to be judged by no other Rule,
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A third way is by Meditation. This is an act of our inward man standing upon the things which we have read or heard, as necessary to the souls spiritual nourishment,
A third Way is by Meditation. This is an act of our inward man standing upon the things which we have read or herd, as necessary to the Souls spiritual nourishment,
You have in it many Moral Instructions, and Precepts of Christianity and Godliness, an admirable part of Scripture, that which makes the holy Scriptures to be what no other book in the world is, a light to our feet, and lanthorn to our paths.
You have in it many Moral Instructions, and Precepts of Christianity and Godliness, an admirable part of Scripture, that which makes the holy Scriptures to be what no other book in the world is, a Light to our feet, and lantern to our paths.
You have an historical part of the Gospel, declaring what Christ hath done, and Suffered for us, a declarative and promissory part, proclaiming Salvation to poor lost creatures,
You have an historical part of the Gospel, declaring what christ hath done, and Suffered for us, a declarative and promissory part, proclaiming Salvation to poor lost creatures,
There is so much reason for it, that were it not that it is fit your Faith (for the help of which the Ministry is ordained) should not stand in the wisdom of men but in the power of God, I might for bear the use of any Scripture texts in the case.
There is so much reason for it, that were it not that it is fit your Faith (for the help of which the Ministry is ordained) should not stand in the Wisdom of men but in the power of God, I might for bear the use of any Scripture texts in the case.
The World was many hundred years old before there was any written Word of God, (of which we have any record.) The first that we read of was the Book of the Law which the King of Israel was commanded to have alwayes before him and to read therein all the daies of his life.
The World was many hundred Years old before there was any written Word of God, (of which we have any record.) The First that we read of was the Book of the Law which the King of Israel was commanded to have always before him and to read therein all the days of his life.
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Saul was the first King of Israel; he was a wicked man and regarded not the divine Law. The next was David (the man according to Gods own heart.) See his Affection to the word Superlatively exprest Psal 19. 7, 8, 9, 10. 11. The Law of the Lord is perfect converting the soul, the Testimony of the Lord is sure making wise the simple, the Statutes of the Lord are right rejoicing the heart, the Commandment of the Lord is pure enlightening the Eyes.
Saul was the First King of Israel; he was a wicked man and regarded not the divine Law. The next was David (the man according to God's own heart.) See his Affection to the word Superlatively expressed Psalm 19. 7, 8, 9, 10. 11. The Law of the Lord is perfect converting the soul, the Testimony of the Lord is sure making wise the simple, the Statutes of the Lord Are right rejoicing the heart, the Commandment of the Lord is pure enlightening the Eyes.
Psal. 119. 14, 15, 16. I have rejoiced in the way of thy testimonies, as much as in all riches, I will meditate in thy precepts and have respect unto thy ways, I will delight my self in thy statutes, v. 97. Oh! how I love thy law, it is my meditation night and day. Read over that excellent Psalm at your leisure, you will find in it a strange variety of expressions setting out David 's value of,
Psalm 119. 14, 15, 16. I have rejoiced in the Way of thy testimonies, as much as in all riches, I will meditate in thy Precepts and have respect unto thy ways, I will delight my self in thy statutes, v. 97. Oh! how I love thy law, it is my meditation night and day. Read over that excellent Psalm At your leisure, you will find in it a strange variety of expressions setting out David is valve of,
For the Word of God as delivered by Ministers, you shall all along the History of the Scripture observe, you read not of one good King of Judah and Israel, but they were very desircus in all cases of consulting with the Prophets of the Lord; and no doubt but the reading the Law,
For the Word of God as Delivered by Ministers, you shall all along the History of the Scripture observe, you read not of one good King of Judah and Israel, but they were very desircus in all cases of consulting with the prophets of the Lord; and no doubt but the reading the Law,
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and the Exposition of it in the Sanctuary, was the reason why David, Psal. 42. Psal. 63. and Psal 84 so passionately bewailed his being banished from it.
and the Exposition of it in the Sanctuary, was the reason why David, Psalm 42. Psalm 63. and Psalm 84 so passionately bewailed his being banished from it.
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I remember Hierom tells us of a good woman, whom he saith he could never find without a Bible in her hand; aud Mr. Fox in his Martyrology tells us a story of Three Maids (in Lincolnshire, if I remember right) who sold their Estates in a time of Persecution to buy a few Leaves of the Bible.
I Remember Hieronymus tells us of a good woman, whom he Says he could never find without a bible in her hand; and Mr. Fox in his Martyrology tells us a story of Three Maids (in Lincolnshire, if I Remember right) who sold their Estates in a time of Persecution to buy a few Leaves of the bible.
What need we any further Instance than what the Experience of our own Age do•h afford? How naturally do Souls born again, as new born Babes, desire the sincere Milk of the Word of God? It is true some Hypocrites (especially in times when Religion is in credit and reputation) may lay hold of the Skirts of a Jew,
What need we any further Instance than what the Experience of our own Age do•h afford? How naturally do Souls born again, as new born Babes, desire the sincere Milk of the Word of God? It is true Some Hypocrites (especially in times when Religion is in credit and reputation) may lay hold of the Skirts of a Jew,
So that as it was said of Paul, as soon as he was converted, Behold he prayeth; so it may be said of every man and woman, let them before have been never so loose,
So that as it was said of Paul, as soon as he was converted, Behold he Prayeth; so it may be said of every man and woman, let them before have been never so lose,
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If we consider first That this is the Will of God concerning every Soul. The Soul is unchanged till it be in some degree willing and obed ent. So as what St. Paul spake more openly, he saith to God though more privately, Lord what wilt thou have me to do? Now this is one of the first things that God calleth such a Soul to do.
If we Consider First That this is the Will of God Concerning every Soul. The Soul is unchanged till it be in Some degree willing and obed ent. So as what Saint Paul spoke more openly, he Says to God though more privately, Lord what wilt thou have me to do? Now this is one of the First things that God calls such a Soul to do.
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Augustin tells us a story, that being in a great Agony of Spirit, and not knowing what to do, he heard a voice as out of an inward Room, saying, Tolle & lege, Take up and read.
Augustin tells us a story, that being in a great Agony of Spirit, and not knowing what to do, he herd a voice as out of an inward Room, saying, Take & lege, Take up and read.
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than such a Soul is disposed to read, and hear the Word of God from the impression of the holy Spirit of God upon it in the first hour of its Conversion.
than such a Soul is disposed to read, and hear the Word of God from the impression of the holy Spirit of God upon it in the First hour of its Conversion.
Nor is any thing more reasonable than such an impression, if we consider God's Ordination of his Word as the pabulum animae, the food and nourishment of the new born Soul. 1 Pet. 2. 2. As new born Babes, desire the sincere Milk of the Word, that you may grow thereby.
Nor is any thing more reasonable than such an impression, if we Consider God's Ordination of his Word as the pabulum Spirits, the food and nourishment of the new born Soul. 1 Pet. 2. 2. As new born Babes, desire the sincere Milk of the Word, that you may grow thereby.
it is not only Milk for Babes, but Meat for stronger ones. By these things men live, saith Hezekiah. The just shall live by Faith, saith the Prophet. The Word is the object of this Faith.
it is not only Milk for Babes, but Meat for Stronger ones. By these things men live, Says Hezekiah. The just shall live by Faith, Says the Prophet. The Word is the Object of this Faith.
Hence indeed it is morally impossible that a regenerate Soul should not value the kisses of Christ's mouth: The Breath of Christ is comforting to those that are sad;
Hence indeed it is morally impossible that a regenerate Soul should not valve the Kisses of Christ's Mouth: The Breath of christ is comforting to those that Are sad;
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Shall that Word be ever out of the tast of my Soul? Shall not I wait upon God in the Reading and Hearing of it as long as I live? Hath Christ conveyed his Breath, his Life into my Soul, by the kisses of his mouth,
Shall that Word be ever out of the taste of my Soul? Shall not I wait upon God in the Reading and Hearing of it as long as I live? Hath christ conveyed his Breath, his Life into my Soul, by the Kisses of his Mouth,
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and shall he not by it convey all things that my immortal Soul stands in need of? Let others that never tasted the good Word of the Lord, to whose Souls the Lord never created the fruit of the lips, peace, peace, undervalue and despise the Word of the Lord, let them undervalue Scriptures,
and shall he not by it convey all things that my immortal Soul Stands in need of? Let Others that never tasted the good Word of the Lord, to whose Souls the Lord never created the fruit of the lips, peace, peace, undervalue and despise the Word of the Lord, let them undervalue Scriptures,
You shall observe in the world two or three sorts of People. 1. Some there are, who indeed hardly deserve the name of rational Creatures, they delight in no fort of knowledge in nothing of any tendency to ennoble the mind of man, but only in sensual things;
You shall observe in the world two or three sorts of People. 1. some there Are, who indeed hardly deserve the name of rational Creatures, they delight in no fort of knowledge in nothing of any tendency to ennoble the mind of man, but only in sensual things;
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hence they almost hate a Book or any thing which may have any tendency to adorn and any way ennoble the mind of man. 2. Others have some delight in knowledge,
hence they almost hate a Book or any thing which may have any tendency to adorn and any Way ennoble the mind of man. 2. Others have Some delight in knowledge,
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but it is an airy knowledge of things that are superfluous, and signify nothing as to the use of mans life, a knowledge of things only which please the fancy, tickle the senses, furnish the tongue with discourse for all humors and companies.
but it is an airy knowledge of things that Are superfluous, and signify nothing as to the use of men life, a knowledge of things only which please the fancy, tickle the Senses, furnish the tongue with discourse for all humours and companies.
these are a sort of titular Christians that are not yet come up to the highest forms of Heathens. 3. There is a third sort of more noble Souls that love Knowledge, and despise vain and airy knowledge, that islueth in no good and worthy end as to mans life;
these Are a sort of titular Christians that Are not yet come up to the highest forms of heathens. 3. There is a third sort of more noble Souls that love Knowledge, and despise vain and airy knowledge, that islueth in no good and worthy end as to men life;
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nor debauching their minds with sordid and silthy Books and discourses, they will be reading Books of H story and Philosophy, which may serve their Souls as to the most noble ends or life;
nor debauching their minds with sordid and silthy Books and discourses, they will be reading Books of H story and Philosophy, which may serve their Souls as to the most noble ends or life;
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Whatsoever Books or discourses therefore have either in their own nature, or by any ordination of God, a tendency to bring the Soul of Man to a knowledge of God, to an acquaintance or communion with God appear to him the best Books, the best discourses in the world,
Whatsoever Books or discourses Therefore have either in their own nature, or by any ordination of God, a tendency to bring the Soul of Man to a knowledge of God, to an acquaintance or communion with God appear to him the best Books, the best discourses in the world,
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and this he doth by as rational an operation of his Soul, as a sober Man counteth a true History better than a Romance, or a Lecture of Moral or Natural Philosophy better than a Play, or an •dle sight. All floweth from his right notion of his chief end,
and this he does by as rational an operation of his Soul, as a Sobrium Man counteth a true History better than a Romance, or a Lecture of Moral or Natural Philosophy better than a Play, or an •dle sighed. All flows from his right notion of his chief end,
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and the main end of his life, and chuseth rather the moral writings of Seneca, Aristotle, Plato, &c. than any other idle Books to spend his thoughts upon.
and the main end of his life, and chooseth rather the moral writings of Senecca, Aristotle, Plato, etc. than any other idle Books to spend his thoughts upon.
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and the Interpretation and application of that (which is that which we call Preaching.) 2. Besides, the Philosopher observeth, that like delighteth in its like.
and the Interpretation and application of that (which is that which we call Preaching.) 2. Beside, the Philosopher observeth, that like delights in its like.
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& applications of that word, as being more pure and Spiritual, and so more like to it in its renewed State, wherein we are transformed into the likeness of the word ▪ Thy word is pure (saith David) therefore doth thy Servant love it, Psal. 119 140. It is as natural to the renewed Soul, to thirst after the pure Word of God, and Spiritual discourses from,
& applications of that word, as being more pure and Spiritual, and so more like to it in its renewed State, wherein we Are transformed into the likeness of the word ▪ Thy word is pure (Says David) Therefore does thy Servant love it, Psalm 119 140. It is as natural to the renewed Soul, to thirst After the pure Word of God, and Spiritual discourses from,
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The Souls of believers must needs more especially desire, and delight in those which are more strictly called Gospel-Doctrines, and discourses relating to them,
The Souls of believers must needs more especially desire, and delight in those which Are more strictly called Gospel-Doctrines, and discourses relating to them,
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those are the Doctrines wherein the Lord speaks peace and pardon, that contain the words of reconciliation. I create the fruit of the lips, peace, peace (saith God by his Prophet Isaiah.) In the historical part of Scripture, God speaks instruction in wisdom to his People,
those Are the Doctrines wherein the Lord speaks peace and pardon, that contain the words of reconciliation. I create the fruit of the lips, peace, peace (Says God by his Prophet Isaiah.) In the historical part of Scripture, God speaks instruction in Wisdom to his People,
In the prophetical part of it, so far as it is but an History of what God hath said and done, he confirms them in their apprehensions and faith of Gods knowledge of future contingencies, and also concerning his faithfulness.
In the prophetical part of it, so Far as it is but an History of what God hath said and done, he confirms them in their apprehensions and faith of God's knowledge of future contingencies, and also Concerning his faithfulness.
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But it is in the Doctrines of the Gospel alone, that he declareth his love to poor Souls in and through the Lord Jesus Christ, what Christ hath done and suffered for the redemption and salvation of Man, what he is yet ready to do for all such,
But it is in the Doctrines of the Gospel alone, that he Declareth his love to poor Souls in and through the Lord jesus christ, what christ hath done and suffered for the redemption and salvation of Man, what he is yet ready to do for all such,
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and the wrath of God due to Man for Sin, it is no wonder if the special thirst of such a Soul be after the revelations of Christ in the Doctrines of the Gospel,
and the wrath of God due to Man for since, it is no wonder if the special thirst of such a Soul be After the revelations of christ in the Doctrines of the Gospel,
No wonder if such Sermons, such Preaching, be most sweet and acceptable unto it, if such portions of Scripture, such discourses from Scripture be most acceptable,
No wonder if such Sermons, such Preaching, be most sweet and acceptable unto it, if such portions of Scripture, such discourses from Scripture be most acceptable,
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It is impossible that the Word should have done any Soul good, and the savour of it not be left upon it, engaging it to prize and value it so long as it lives.
It is impossible that the Word should have done any Soul good, and the savour of it not be left upon it, engaging it to prize and valve it so long as it lives.
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So I think those grown Personswhom their Parents have neglected, inexcusable, who have not used such means as the Age affords in great plenty, to learn to read,
So I think those grown Personswhom their Parents have neglected, inexcusable, who have not used such means as the Age affords in great plenty, to Learn to read,
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Am I in none of your bosoms? Is there not amongst some of you a sad neglect of Reading the Scripture? Let me tell you it speaks you to have tasted very little,
Am I in none of your bosoms? Is there not among Some of you a sad neglect of Reading the Scripture? Let me tell you it speaks you to have tasted very little,
Secondly, How sadly doth this reflect upon those who despise Prophecyings! It is a dreadful Text, 1. Joh. 4. 6. We are of God: He that knoweth God heareth us;
Secondly, How sadly does this reflect upon those who despise Prophesyings! It is a dreadful Text, 1. John 4. 6. We Are of God: He that Knoweth God hears us;
But every faithful Minister of Christ, that faithfully openeth, and conscienciously applieth the Word of God to Peoples understandings, hearts and consciences, is of God; that is, he is sent of God;
But every faithful Minister of christ, that faithfully Openeth, and conscientiously Applieth the Word of God to Peoples understandings, hearts and Consciences, is of God; that is, he is sent of God;
or otherwise than by, and in the Teachings of the Word, is ignoranr, knowing nothing. The Spirit brings to our remembrance the things which we have heard of God.
or otherwise than by, and in the Teachings of the Word, is ignoranr, knowing nothing. The Spirit brings to our remembrance the things which we have herd of God.
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and playing with words, or disgorging their malice and passion, (and they deserve to be despised and abhorred of all;) but I never yet knew that pious Soul that did not hunger after the Preaching of Jesus Christ, in a plain, Scriptural, powerful manner.
and playing with words, or disgorging their malice and passion, (and they deserve to be despised and abhorred of all;) but I never yet knew that pious Soul that did not hunger After the Preaching of jesus christ, in a plain, Scriptural, powerful manner.
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Received you the Spirit by the Works of the Law, or by the hearing of Faith? So say I, you pretend to some change of heart, to a Receiving of the Spirit: Received you the Spirit by an immediate afflatus or impression,
Received you the Spirit by the Works of the Law, or by the hearing of Faith? So say I, you pretend to Some change of heart, to a Receiving of the Spirit: Received you the Spirit by an immediate afflatus or impression,
Which of us is there who hath not an ambition to be the Lamb's Wife, and to be thought the Spouse of Christ? Evidence then your selves to be such by your hunger after a communion with God in his Word, by your much Reading, much Hearing, by your meditating in the Law of the Lord night and day.
Which of us is there who hath not an ambition to be the Lamb's Wife, and to be Thought the Spouse of christ? Evidence then your selves to be such by your hunger After a communion with God in his Word, by your much Reading, much Hearing, by your meditating in the Law of the Lord night and day.
We have had faithful, powerful Preaching a long time, (possibly Christ never had a Church on Earth, had such handling the Word of God so long a time) doth not the Candle begin to fail,
We have had faithful, powerful Preaching a long time, (possibly christ never had a Church on Earth, had such handling the Word of God so long a time) does not the Candle begin to fail,
Where are our Rogers, Sheppard, Hooker, Fenner, Preston, Sibbs, Burroughs, and others? It's time to recover your Appetites, that you may recover your Bread. 3. Consider, you that love the Lord, will be the first that want it.
Where Are our Rogers, Shepherd, Hooker, Fenner, Preston, Sibbs, Burroughs, and Others? It's time to recover your Appetites, that you may recover your Bred. 3. Consider, you that love the Lord, will be the First that want it.
She beggeth not only a more external Communion with God, by which God communicates his Will to our exteriour senses, but an inward Communion, that God by his Word and Gospel would speak unto her heart, that the Word might not be to her a meer sound, much less the savour of death unto death, but the savour of life unto life.
She beggeth not only a more external Communion with God, by which God communicates his Will to our exterior Senses, but an inward Communion, that God by his Word and Gospel would speak unto her heart, that the Word might not be to her a mere found, much less the savour of death unto death, but the savour of life unto life.
It is an action wherein two Persons do communicate themselves each to other, Communion with God, implieth God's communication of himself to his creature,
It is an actium wherein two Persons do communicate themselves each to other, Communion with God, Implies God's communication of himself to his creature,
There is a more external Communion we have with God, with reference to his Word, in the reading it, or hearing it read or Preacht, or meditating in it.
There is a more external Communion we have with God, with Referente to his Word, in the reading it, or hearing it read or Preached, or meditating in it.
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In the other there is no more than a communication of the Divine Will (on God's part) nor any more than the homage of our exterior senses, our faculty of reading and hearing, the service of our Eyes and Ears, our common sense,
In the other there is no more than a communication of the Divine Will (on God's part) nor any more than the homage of our exterior Senses, our faculty of reading and hearing, the service of our Eyes and Ears, our Common sense,
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In this Communion with God in his Word, there is not only on God's part a communication of God's Will, but also of God's Power, by which the Soul is 1. Irradiated as to the understanding, inabled to see things in another light more fully and clearly 2. Subdued as to the Will, so as the man is made willing and obedient to the heavenly Revelation, transformed into the likeness of the Word,
In this Communion with God in his Word, there is not only on God's part a communication of God's Will, but also of God's Power, by which the Soul is 1. Irradiated as to the understanding, enabled to see things in Another Light more Fully and clearly 2. Subdued as to the Will, so as the man is made willing and obedient to the heavenly Revelation, transformed into the likeness of the Word,
In the former Communion he only lends God his Eye to read his Will, his Ear to hear it, his imaginative power to think upon it, his Passive Intellect or Power to receive Notions of Truth.
In the former Communion he only lends God his Eye to read his Will, his Ear to hear it, his imaginative power to think upon it, his Passive Intellect or Power to receive Notions of Truth.
Here he communicates his whole Soul to God, his Will and Affections, his whole Man. It is true, here God speaks first, we do only velle quum volumus, agere quum agimur (as Augustine expresseth it) that is, we only will when we are made willing,
Here he communicates his Whole Soul to God, his Will and Affections, his Whole Man. It is true, Here God speaks First, we do only velle Whom volumus, agere Whom agimur (as Augustine Expresses it) that is, we only will when we Are made willing,
There are some who are great Patrons for the Power of Man's Will as to things spiritual, that would elude those Texts about the Teachings of the Spirit, and the Teachings of the Anointing spoken of by St. John, by asserting, That there is such a constant concomitancy of the holy Spirit with the Preaching of the Gospel, that whosoever will may be willing,
There Are Some who Are great Patrons for the Power of Man's Will as to things spiritual, that would elude those Texts about the Teachings of the Spirit, and the Teachings of the Anointing spoken of by Saint John, by asserting, That there is such a constant concomitancy of the holy Spirit with the Preaching of the Gospel, that whosoever will may be willing,
another hath his heart changed by it, and transformed into the Image of God, and wholly changed as to his Will and Affections, and his whole Conversation.
Another hath his heart changed by it, and transformed into the Image of God, and wholly changed as to his Will and Affections, and his Whole Conversation.
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That it is so is demonstrably true, I would know whence it is, unless they will make man a God unto himself; that is, the first cause of truly good and spiritual motions.
That it is so is demonstrably true, I would know whence it is, unless they will make man a God unto himself; that is, the First cause of truly good and spiritual motions.
Now this internal Communion with God in his Word, which in Scripture is called the Teaching of the Spirit, and the Teaching of the Anointing, being such as few are acquainted with, is little known in the world,
Now this internal Communion with God in his Word, which in Scripture is called the Teaching of the Spirit, and the Teaching of the Anointing, being such as few Are acquainted with, is little known in the world,
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and therefore some count it Canting, and so unwarily blaspheme the Teacher, and cannot understand any thing else by it than Ministerial Teaching. Others again can understand no Teaching of the Spirit in and by Ordinances, but dream that Souls under the Teachings of the Spirit, must live above Duties and Ordinances,
and Therefore Some count it Canting, and so unwarily Blaspheme the Teacher, and cannot understand any thing Else by it than Ministerial Teaching. Others again can understand no Teaching of the Spirit in and by Ordinances, but dream that Souls under the Teachings of the Spirit, must live above Duties and Ordinances,
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and bring to your remembrance whatsoever you have heard from me. So as that there is a Teaching of the Spirit, is out of all doubt. The only Questions are;
and bring to your remembrance whatsoever you have herd from me. So as that there is a Teaching of the Spirit, is out of all doubt. The only Questions Are;
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2. Whether the Teachings of the Spirit be any thing more than Ministerial Teachings in the Preachings of the Gospel, which Teachings have such a constant presence of the Spirit of Grace with them, that if a man will, he may with those Aids and Assistances do what God requireth of him in order to his Eternal Salvation,
2. Whither the Teachings of the Spirit be any thing more than Ministerial Teachings in the Preachings of the Gospel, which Teachings have such a constant presence of the Spirit of Grace with them, that if a man will, he may with those Aids and Assistances do what God requires of him in order to his Eternal Salvation,
The more immediate Object is the Understanding, Will and Affections. The Ministerial Teaching reacheth the Eyes and Ears, and exteriour senses, and thence cometh into the thoughts,
The more immediate Object is the Understanding, Will and Affections. The Ministerial Teaching reaches the Eyes and Ears, and exterior Senses, and thence comes into the thoughts,
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But yet for the fuller understanding of this, it is reasonable that I should shew you how the Spirit Teacheth the Elect Soul in and by the Ordinance, that you may see and understand what there is more in this Spiritual Teaching, in this internal Communion with God in his Word and Ordinances,
But yet for the fuller understanding of this, it is reasonable that I should show you how the Spirit Teaches the Elect Soul in and by the Ordinance, that you may see and understand what there is more in this Spiritual Teaching, in this internal Communion with God in his Word and Ordinances,
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Thus God of old taught the Patriarchs and Moses, and the Prophets, and the Apostles. All Scripture was by inspiration from God, and holy men spake as they were inspired by God.
Thus God of old taught the Patriarchs and Moses, and the prophets, and the Apostles. All Scripture was by inspiration from God, and holy men spoke as they were inspired by God.
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This is a Teaching some would be at, but what need of it, if the Scriptures (as the Apostle tells us) are able to make the man of God wise to salvation, furnished to every good work?
This is a Teaching Some would be At, but what need of it, if the Scriptures (as the Apostle tells us) Are able to make the man of God wise to salvation, furnished to every good work?
Secondly, There is another kind of Revelation, which we may for distinction sake, call a compounded, mediate Revelation; it is the further Revelation of what God hath revealed in his Word;
Secondly, There is Another kind of Revelation, which we may for distinction sake, call a compounded, mediate Revelation; it is the further Revelation of what God hath revealed in his Word;
Nay, for the more common notions of Religion concerning the Immortality of the Soul, the Nature of God, the Doctrines of Faith, Repentance, Good works;
Nay, for the more Common notions of Religion Concerning the Immortality of the Soul, the Nature of God, the Doctrines of Faith, Repentance, Good works;
That I may therefore give you (at least) my apprehension concerning the due notion of the Spirit's Teaching, so as it shall not be confounded with bare Ministerial Teachings, which I take to be a great debasing of the notion of it, on the one hand,
That I may Therefore give you (At least) my apprehension Concerning the due notion of the Spirit's Teaching, so as it shall not be confounded with bore Ministerial Teachings, which I take to be a great debasing of the notion of it, on the one hand,
You may see this in mens slighting of the Word of God, till God hath wrought some saving work in their hearts, they have no mind to read the holy Scriptures,
You may see this in men's slighting of the Word of God, till God hath wrought Some Saving work in their hearts, they have no mind to read the holy Scriptures,
And could you but enter into peoples hearts (which yet you may know by what was the temper of your own hearts before God wrought a change on them) you would see this yet further confirmed unto you; this God in conversion removes;
And could you but enter into peoples hearts (which yet you may know by what was the temper of your own hearts before God wrought a change on them) you would see this yet further confirmed unto you; this God in conversion removes;
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what a notion of Regeneration had Nicodemus? Joh. 3. what notions of Justification, Union with Christ, the indwelling of the Spirit, Faith, &c. have some others discovered? Natural men have rational Souls, as well as others,
what a notion of Regeneration had Nicodemus? John 3. what notions of Justification, union with christ, the indwelling of the Spirit, Faith, etc. have Some Others discovered? Natural men have rational Souls, as well as Others,
and by the workings of them understand many Propositions in Religion, which shine in the light of Natural Reason; but there are Mysteries of the Kingdom of God, Doctrines that shine only in the light of Scripture;
and by the workings of them understand many Propositions in Religion, which shine in the Light of Natural Reason; but there Are Mysteres of the Kingdom of God, Doctrines that shine only in the Light of Scripture;
Paul prayeth for the Ephesians, Ephes. 1. 17, 18. That the God of Glory would give them the Spirit of Wisdom and Revelation in the knowledge of him, the Eyes of their understanding being inlightened, &c. It is the Spirit that inlighteneth the understanding,
Paul Prayeth for the Ephesians, Ephesians 1. 17, 18. That the God of Glory would give them the Spirit of Wisdom and Revelation in the knowledge of him, the Eyes of their understanding being enlightened, etc. It is the Spirit that Enlighteneth the understanding,
When the Disciples came to our Saviour, Matth. 13. 10. and asked him, why he spake to the multitude in Parables, he tells them, v. 11. because it was given to his Disciples to know the Mysteries of the Kingdom of God, but to the multitude it was not given.
When the Disciples Come to our Saviour, Matthew 13. 10. and asked him, why he spoke to the multitude in Parables, he tells them, v. 11. Because it was given to his Disciples to know the Mysteres of the Kingdom of God, but to the multitude it was not given.
From hence have proceeded the vain speculations and reasonings of one part of the world, that have pretended to more Learning and Knowledge than others;
From hence have proceeded the vain speculations and reasonings of one part of the world, that have pretended to more Learning and Knowledge than Others;
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Some knowing less, have blasphemed God, and the holy things of God, counting their own Ignorance a sufficient excuse for their Blasphemy. None knoweth the things of God aright,
some knowing less, have blasphemed God, and the holy things of God, counting their own Ignorance a sufficient excuse for their Blasphemy. None Knoweth the things of God aright,
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no Soul knoweth this as he ought to know it, but he that is under a further Teaching than that of the Church, or of Reason; much less doth it know the momentous Propositions that are contained in those holy Writings.
no Soul Knoweth this as he ought to know it, but he that is under a further Teaching than that of the Church, or of Reason; much less does it know the momentous Propositions that Are contained in those holy Writings.
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But we want a visive faculty, a sufficiency in our understandings to apprehend, and to conceive them, till the Lord by the finger of his Spirit toucheth our Ears, and saith, Ephatha, be opened.
But we want a visive faculty, a sufficiency in our understandings to apprehend, and to conceive them, till the Lord by the finger of his Spirit touches our Ears, and Says, Ephatha, be opened.
Secondly, The Spirit teacheth by a special Application of the Word to the Conscience. The Word as written is no more directed to one man than to another; it equally concerneth all men.
Secondly, The Spirit Teaches by a special Application of the Word to the Conscience. The Word as written is no more directed to one man than to Another; it equally concerns all men.
When we Preach we are like Benhadad 's Archers, we draw Bows at adventures, and let the Lord's Arrows fly, who is it that directs them betwixt the joints of one harness more than another? that when we reprove sin,
When we Preach we Are like Benhadad is Archers, we draw Bows At adventures, and let the Lord's Arrows fly, who is it that directs them betwixt the Joints of one harness more than Another? that when we reprove since,
It is the Spirit that was promised, Joh. 16. 8. to convince the world of Sin, Righteousness and Judgment. It is the Spirit which convinceth the Soul of Truth, of Wrath, of Love, indeed of any thing of Spiritual Revelation.
It is the Spirit that was promised, John 16. 8. to convince the world of since, Righteousness and Judgement. It is the Spirit which Convinces the Soul of Truth, of Wrath, of Love, indeed of any thing of Spiritual Revelation.
Another time we study the Grace of the Gospel, and with the best Art we can compose Discourses to affect Souls with the sense of the love of God in Jesus Christ,
another time we study the Grace of the Gospel, and with the best Art we can compose Discourses to affect Souls with the sense of the love of God in jesus christ,
and are ready to think, surely this Discourse will affect some Souls, and bring them to love and admire Jesus Christ, to seek to him for pardon and forgiveness, to receive him as the Saviour of man, as their Saviour.
and Are ready to think, surely this Discourse will affect Some Souls, and bring them to love and admire jesus christ, to seek to him for pardon and forgiveness, to receive him as the Saviour of man, as their Saviour.
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The Word, the Minister teacheth us by communicating notions, but the Spirit only teacheth by particular and effectual Application of notions to our Souls advantage.
The Word, the Minister Teaches us by communicating notions, but the Spirit only Teaches by particular and effectual Application of notions to our Souls advantage.
In short, all the main Propositions of Religion, all Propositions immediately concerning our Salvation, all Articles of Faith, are things which fall not under the demonstration of Reason. 3. There is therefore Thirdly, a Demonstration of the Spirit. St. Paul tells us his Preaching was in the Demonstration of the Spirit, that is, attended with the Demonstration of the Spirit; and (let Scoffers say what they will) if this Demonstration of the Spirit attendeth not all our Preaching, we do but beat the Air, and labour in vain.
In short, all the main Propositions of Religion, all Propositions immediately Concerning our Salvation, all Articles of Faith, Are things which fallen not under the demonstration of Reason. 3. There is Therefore Thirdly, a Demonstration of the Spirit. Saint Paul tells us his Preaching was in the Demonstration of the Spirit, that is, attended with the Demonstration of the Spirit; and (let Scoffers say what they will) if this Demonstration of the Spirit attends not all our Preaching, we do but beatrice the Air, and labour in vain.
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others more mind their work, and knowing that nothing but the Word of God layeth hold on the Conscience, endeavour to prove what they say by holy Writ;
Others more mind their work, and knowing that nothing but the Word of God Layeth hold on the Conscience, endeavour to prove what they say by holy Writ;
though the second sort of these best discharge their Office, yet the effect of the best is to make a thing but probable to the Soul. The Soul will find out some distinctions, excuses and evasions,
though the second sort of these best discharge their Office, yet the Effect of the best is to make a thing but probable to the Soul. The Soul will find out Some Distinctions, excuses and evasions,
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until it comes under this Teaching of the Spirit; it is an easie thing to make it probable to the Soul, that it is in a road and high-way to Hell and eternal destruction;
until it comes under this Teaching of the Spirit; it is an easy thing to make it probable to the Soul, that it is in a road and highway to Hell and Eternal destruction;
I have my ground for this from that of our Saviour, Joh. 14. 6. The Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things,
I have my ground for this from that of our Saviour, John 14. 6. The Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things,
and bring all things to your remembrance, whatsoever I have said unto you. This Teaching by way of bringing to remembrance, is an excellent way of Teaching.
and bring all things to your remembrance, whatsoever I have said unto you. This Teaching by Way of bringing to remembrance, is an excellent Way of Teaching.
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But the Spirits bringing to remembrance is yet a more excellent thing, and there is the same disproportion betwixt our own bringing to remembrance, something we have read of the Word of God,
But the Spirits bringing to remembrance is yet a more excellent thing, and there is the same disproportion betwixt our own bringing to remembrance, something we have read of the Word of God,
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As man's instruction and first teaching reacheth no further than that power of man's Soul, by which he receiveth the bare notion of a thing, and that imperfectly too;
As Man's instruction and First teaching reaches no further than that power of Man's Soul, by which he receives the bore notion of a thing, and that imperfectly too;
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So man's bringing to remembrance things which we have heard from God, doth no more than revive the notion of them in our understandings, making the first prints of them more deep, plain, and legible:
So Man's bringing to remembrance things which we have herd from God, does no more than revive the notion of them in our understandings, making the First prints of them more deep, plain, and legible:
But the holy Spirit's bringing things to remembrance, is a bringing them to the remembrance of the whole Soul, renewing those motions of the will and affections which it taught the Soul with reference to those Propositions, which by Ministerial Teaching,
But the holy Spirit's bringing things to remembrance, is a bringing them to the remembrance of the Whole Soul, renewing those motions of the will and affections which it taught the Soul with Referente to those Propositions, which by Ministerial Teaching,
and carried by the holy Spirit of God further into the understanding, the will and affections, by which the Soul is anew instructed, convinced, comforted, strengthened, &c. to which our repetitions of,
and carried by the holy Spirit of God further into the understanding, the will and affections, by which the Soul is anew instructed, convinced, comforted, strengthened, etc. to which our repetitions of,
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and sufficient reason why the Soul of an understanding Christian should not be satisfied with the reading and hearing the words of Christ's mouth, without the kisses of his mouth.
and sufficient reason why the Soul of an understanding Christian should not be satisfied with the reading and hearing the words of Christ's Mouth, without the Kisses of his Mouth.
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For the proof of the Proposition, I shall give you first the instance of holy David; take it as it lieth before you, Ps. 63. 1, 2. 3. O God (saith he) thou art my God, early will I seek thee, in a dry and thirsty Land where no water is;
For the proof of the Proposition, I shall give you First the instance of holy David; take it as it lies before you, Ps. 63. 1, 2. 3. Oh God (Says he) thou art my God, early will I seek thee, in a dry and thirsty Land where no water is;
The title of that Psalm tells you, that Psalm was composed when David was in the wilderness of Judah, in the time of his persecution by Saul, when he had not the liberty of God's Publick Ordinances.
The title of that Psalm tells you, that Psalm was composed when David was in the Wilderness of Judah, in the time of his persecution by Saul, when he had not the liberty of God's Public Ordinances.
You see David 's desires are not terminated in a coming into the Sanctuary, but a seeing the power and glory of God in the Sanctuary, in an understanding the loving-kindness of God revealed in his Sanctuary.
You see David is Desires Are not terminated in a coming into the Sanctuary, but a seeing the power and glory of God in the Sanctuary, in an understanding the Lovingkindness of God revealed in his Sanctuary.
when shall I come and appear before God? It is manifest by the last words, that the thing which David thirsted after, was a communion with God in the Ordinances of his Worship;
when shall I come and appear before God? It is manifest by the last words, that the thing which David thirsted After, was a communion with God in the Ordinances of his Worship;
and Preach'd to them by Apostles, and men immediately deriving from them; but for the former he prayes, that the Eyes of their understanding might be opened;
and Preached to them by Apostles, and men immediately deriving from them; but for the former he prays, that the Eyes of their understanding might be opened;
but what need have we of any Scripture in the case? I appeal to the experience of every good Christian, what Soul is there that knoweth any thing of God,
but what need have we of any Scripture in the case? I appeal to the experience of every good Christian, what Soul is there that Knoweth any thing of God,
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or of the nature and end of Ordinances, that can be satisfied with meer reading of a Chapter, of hearing of a Sermon, without finding his heart at all affected with what he reads or hears, any operation of it at all upon his heart and conscience.
or of the nature and end of Ordinances, that can be satisfied with mere reading of a Chapter, of hearing of a Sermon, without finding his heart At all affected with what he reads or hears, any operation of it At all upon his heart and conscience.
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Formalists indeed, who think that God is pleased with noises and empty sounds, and with meer bodily labour, which profiteth nothing, may be satisfied with going to Church,
Formalists indeed, who think that God is pleased with noises and empty sounds, and with mere bodily labour, which profiteth nothing, may be satisfied with going to Church,
but it is impossible that a conscientious Christian, that looks upon Ordinances as opportunities, under a Divine appointment, wherein God hath promised to meet the Souls of people and bless them, wherein God hath appointed to come,
but it is impossible that a conscientious Christian, that looks upon Ordinances as opportunities, under a Divine appointment, wherein God hath promised to meet the Souls of people and bless them, wherein God hath appointed to come,
But I shall shew you further, how highly reasonable this is upon this Hypothesis, That there is such an inward communion of God with his People in his Institutions.
But I shall show you further, how highly reasonable this is upon this Hypothesis, That there is such an inward communion of God with his People in his Institutions.
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One reason may be, because a meer outward Communion with God is not distinguishing mercy; and this is known to every Soul who knoweth any thing of God.
One reason may be, Because a mere outward Communion with God is not distinguishing mercy; and this is known to every Soul who Knoweth any thing of God.
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Pariter adeunt, pariter audiunt, (said Augustine) Hypocrites as well Saints go to Church, hear Sermons, read Chapters. This is a favour God gives to all within the pale of his Church, which is a field hath Tares in it as well as Wheat;
Pariter adeunt, pariter Audiunt, (said Augustine) Hypocrites as well Saints go to Church, hear Sermons, read Chapters. This is a favour God gives to all within the pale of his Church, which is a field hath Tares in it as well as Wheat;
I told you before, That in all Communion, there must be a mutual communication. In our Communion with God, God communicateth something of himself to the Soul,
I told you before, That in all Communion, there must be a mutual communication. In our Communion with God, God Communicateth something of himself to the Soul,
Now in our meer external Communion with God, in the hearing of his Word, or reading of it, what doth God communicate to us? nothing but the revelation of his Will to our exteriour senses,
Now in our mere external Communion with God, in the hearing of his Word, or reading of it, what does God communicate to us? nothing but the Revelation of his Will to our exterior Senses,
Thirdly, A meer external fellowship and communion with God in his Word (if it may be so called) wants those two adjuncts, which most allure and inflame the Soul with desires;
Thirdly, A mere external fellowship and communion with God in his Word (if it may be so called) Wants those two adjuncts, which most allure and inflame the Soul with Desires;
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I noted to you before, that one reason of the Soul's thirst after communion with God in his Word, is the pleasure and sweetness which every pious Soul findeth in it.
I noted to you before, that one reason of the Soul's thirst After communion with God in his Word, is the pleasure and sweetness which every pious Soul finds in it.
what maketh the Bible to be sweeter than another Book? or a Sermon to be a more pleasant discourse than any other? The sweetness cannot lie in the gratifying of our exteriour senfes, or of our fancy;
what makes the bible to be Sweeten than Another Book? or a Sermon to be a more pleasant discourse than any other? The sweetness cannot lie in the gratifying of our exterior senfes, or of our fancy;
and of such discourses, to the distresses, and spiritual necessities of the Soul, and the insight the Word gives us into the great things of God, the great Mysteries of the Kingdom of God:
and of such discourses, to the Distresses, and spiritual necessities of the Soul, and the insight the Word gives us into the great things of God, the great Mysteres of the Kingdom of God:
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There is no Soul breathing, that takes, or can take any pleasure from, or find any sweetness in reading, or hearing, that experienceth no inward communion with God in the action,
There is no Soul breathing, that Takes, or can take any pleasure from, or find any sweetness in reading, or hearing, that experienceth no inward communion with God in the actium,
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or at least that desires none. 2. A second great Attractive and mover of our desires, is profit and advantage; and in this case it must be the profit and advantage of our Souls;
or At least that Desires none. 2. A second great Attractive and mover of our Desires, is profit and advantage; and in this case it must be the profit and advantage of our Souls;
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But the pious Soul feeth a profit beyond this he hath read, 1 Tim. 3. 15. That the holy Scriptures are able to make a man wise to salvation, through Faith which is in Jesus Christ.
But the pious Soul feeth a profit beyond this he hath read, 1 Tim. 3. 15. That the holy Scriptures Are able to make a man wise to salvation, through Faith which is in jesus christ.
this makes him thirst after a real, inward, spiritual communion with God in his Word; he knows nothing less than this can answer the ends which his Soul aimeth at.
this makes him thirst After a real, inward, spiritual communion with God in his Word; he knows nothing less than this can answer the ends which his Soul aimeth At.
and transforming us into its own likeness, if they profit not in order to that end they certainly prejudice the Soul. Isa. 55. 10. As the rain cometh down from Heaven,
and transforming us into its own likeness, if they profit not in order to that end they Certainly prejudice the Soul. Isaiah 55. 10. As the rain comes down from Heaven,
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The Apostle lets us know, that Ministers in preaching the Gospel, are unto God a sweet savour of Christ in them that are savea, and in them that perish.
The Apostle lets us know, that Ministers in preaching the Gospel, Are unto God a sweet savour of christ in them that Are savea, and in them that perish.
some believed, others were hardened. This must necessarily make a pious thinking Soul, that considereth reading and hearing the Word, as they indeed are, not as ends, but as means in order to a more noble end, that it cannot but long after this spiritual inward communion with God in these Institutions. There's nothing more to be dreaded than an hardened heart; and without this inward Teaching of the Spirit of God in and by the Word, the Soul certainly hardeneth,
Some believed, Others were hardened. This must necessarily make a pious thinking Soul, that Considereth reading and hearing the Word, as they indeed Are, not as ends, but as means in order to a more noble end, that it cannot but long After this spiritual inward communion with God in these Institutions. There's nothing more to be dreaded than an hardened heart; and without this inward Teaching of the Spirit of God in and by the Word, the Soul Certainly Hardeneth,
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God's speaking to our Eyes and Ears, our common sense and understanding is one thing, his speaking to our hearts, to our will and affections is another thing.
God's speaking to our Eyes and Ears, our Common sense and understanding is one thing, his speaking to our hearts, to our will and affections is Another thing.
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though even a notional knowledge of the will of God, is no contemptible thing; but they have further expectations upon Ordinances than this amounteth to.
though even a notional knowledge of the will of God, is no contemptible thing; but they have further Expectations upon Ordinances than this amounteth to.
And that the same Promise extendeth to the New Testament, and that there the Lord hath promised, where two or three are gathered together in his Name, he will be in the midst amongst them;
And that the same Promise extendeth to the New Testament, and that there the Lord hath promised, where two or three Are gathered together in his Name, he will be in the midst among them;
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which Promise being not of his Essential presence, (for so he is never absent from us) but concerning the presence of his grace, it is a promise of blessing, so as they are not satisfied without some token of God's favour and blessing.
which Promise being not of his Essential presence, (for so he is never absent from us) but Concerning the presence of his grace, it is a promise of blessing, so as they Are not satisfied without Some token of God's favour and blessing.
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Some would have it to lie in meer Enthusiastical raptures, impressions and revelations, and that the way to enjoy it, is to cast off all Forms, all Duties and Ordinances;
some would have it to lie in mere Enthusiastical raptures, impressions and revelations, and that the Way to enjoy it, is to cast off all Forms, all Duties and Ordinances;
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these are the things they make to be the things that are above, mentioned in Col. 3. 1. Certainly there is a form of sound Doctrine, which the Apostle Paul commendeth the Romans for yielding obedience to, Rom. 6. 17. A form of sound words, which he commandeth Timothy to hold fast, 2 Tim. 1. 13. These are not that form of Godliness in men that deny the power of it, which the Apostle speaks of in that Epistle.
these Are the things they make to be the things that Are above, mentioned in Col. 3. 1. Certainly there is a from of found Doctrine, which the Apostle Paul commends the Romans for yielding Obedience to, Rom. 6. 17. A from of found words, which he commands Timothy to hold fast, 2 Tim. 1. 13. These Are not that from of Godliness in men that deny the power of it, which the Apostle speaks of in that Epistle.
Methinks the difference betwixt an Hypocrite and a Child of God in this case may be resembled, by the going of a Child with another companion (who is no Child) to a Father's house, where they find themselves splendidly entertained;
Methinks the difference betwixt an Hypocrite and a Child of God in this case may be resembled, by the going of a Child with Another Companion (who is no Child) to a Father's house, where they find themselves splendidly entertained;
or that thou shouldst take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee? He will not therefore sit under the Ministry of one that is openly prophane and wicked, and of a scandalous life:
or that thou Shouldst take my Covenant in thy Mouth, seeing thou Hatest instruction, and Chastest my words behind thee? He will not Therefore fit under the Ministry of one that is openly profane and wicked, and of a scandalous life:
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Nor one that teacheth other Doctrine, than what is according to sound Doctrine and godliness, and the form of sound words delivered in the Word of God;
Nor one that Teaches other Doctrine, than what is according to found Doctrine and godliness, and the from of found words Delivered in the Word of God;
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or him that giveth heed to Fables, and endless Genealogies, which minister Questions rather than godly Edifying which is in Faith, 1 Tim. 1. 4. When he goes •o an Ordinance, he goeth not to hear the words of men puffed up, but the words of God,
or him that gives heed to Fables, and endless Genealogies, which minister Questions rather than godly Edifying which is in Faith, 1 Tim. 1. 4. When he Goes •o an Ordinance, he Goes not to hear the words of men puffed up, but the words of God,
and therefore governs himself accordingly in hearing, so as he may probably meet with a blessing from God, which he cannot expect from one who so dischargeth his work,
and Therefore governs himself accordingly in hearing, so as he may probably meet with a blessing from God, which he cannot expect from one who so dischargeth his work,
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so many times in the heart of a good Christian, there may be too much of this dissatisfaction, and a discontent and dissatisfaction founded in some mistake;
so many times in the heart of a good Christian, there may be too much of this dissatisfaction, and a discontent and dissatisfaction founded in Some mistake;
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It is said, that Herod heard John Baptist gladly, yet he was not got up to the Hypocrite's Form. There was a people in Ezekiel 's time, of whom God complained, Ezek 33. v. 30, 31, 32. that talked against the Prophet, by the walls, and in the doors of their houses,
It is said, that Herod herd John Baptist gladly, yet he was not god up to the Hypocrite's Form There was a people in Ezekielem is time, of whom God complained, Ezekiel 33. v. 30, 31, 32. that talked against the Prophet, by the walls, and in the doors of their houses,
and delighted to know the Lord's waies, as a Nation that forsook not the Ordinances of God — and took delight in approaching to God, Isa. 58. 2. yet the Lord sent his Prophet, to cry aloud against them, not to spare to lift up his voice like a Trumpet, to shew them their transgressions,
and delighted to know the Lord's ways, as a nation that forsook not the Ordinances of God — and took delight in approaching to God, Isaiah 58. 2. yet the Lord sent his Prophet, to cry aloud against them, not to spare to lift up his voice like a Trumpet, to show them their transgressions,
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and a dissatisfaction of spirit, until a man findeth something of this upon his Soul, this will speak a man or woman not to rest in a form of godliness without the power of it;
and a dissatisfaction of Spirit, until a man finds something of this upon his Soul, this will speak a man or woman not to rest in a from of godliness without the power of it;
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The motions of our Souls towards God, must be warily distinguished from the sensible returns of God upon our Soul. The first will speak the Soul beloved: The latter speaks it highly favoured, NONLATINALPHABET much graced by God.
The motions of our Souls towards God, must be warily distinguished from the sensible returns of God upon our Soul. The First will speak the Soul Beloved: The latter speaks it highly favoured, much graced by God.
as from God's workings in it, kindling in it those holy desires which move it after what it may be it doth not yet seem meet to the wisdom of God, that it should attain.
as from God's workings in it, kindling in it those holy Desires which move it After what it may be it does not yet seem meet to the Wisdom of God, that it should attain.
The 2d mistake may be, from the Soul's not considering the variety of those kisses by which our blessed Lord may kiss the Souls of Believers in and by the Word, but keeping its Eye upon some particular influence of grace which it passionately desireth;
The 2d mistake may be, from the Soul's not considering the variety of those Kisses by which our blessed Lord may kiss the Souls of Believers in and by the Word, but keeping its Eye upon Some particular influence of grace which it passionately Desires;
well, but if thou findest that God hath more sealed and confirmed some Truth to thee, that he hath made thee to see further into the Mysteries of the Kingdom of God, to see some Truths of concernment to thy Soul in a clearer and fuller light;
well, but if thou Findest that God hath more sealed and confirmed Some Truth to thee, that he hath made thee to see further into the Mysteres of the Kingdom of God, to see Some Truths of concernment to thy Soul in a clearer and fuller Light;
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God possibly hath met thee, and hath given thee a further light to discern the temptation, the methods, and depth of Satan's subtilties in it; this is a kiss.
God possibly hath met thee, and hath given thee a further Light to discern the temptation, the methods, and depth of Satan's subtleties in it; this is a kiss.
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but thou goest home from hearing, more submitting to the Will of God, more resolved to wait upon God, more convinced that it is thy duty to lie at the foot of God,
but thou goest home from hearing, more submitting to the Will of God, more resolved to wait upon God, more convinced that it is thy duty to lie At the foot of God,
when he reproves the Soul, and the Soul is reproved (as is said of Abraham, when the Pagan King reproved him) this is a kiss of his mouth: Reproof and correction are things,
when he reproves the Soul, and the Soul is reproved (as is said of Abraham, when the Pagan King reproved him) this is a kiss of his Mouth: Reproof and correction Are things,
In short, if a Soul after hearing, though it hath not the desired mercy, yet findeth it self more prepared to want it, more quieted in the present want of it, more patient under the afflicting hand of God, that the grace of God is more sufficient for it than it was;
In short, if a Soul After hearing, though it hath not the desired mercy, yet finds it self more prepared to want it, more quieted in the present want of it, more patient under the afflicting hand of God, that the grace of God is more sufficient for it than it was;
this is an excellent kiss of Christ's mouth, a certain token that God in the Word communicated himself to the Soul (though it may be) it hath not been just in that way and method,
this is an excellent kiss of Christ's Mouth, a certain token that God in the Word communicated himself to the Soul (though it may be) it hath not been just in that Way and method,
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I remember the words of Absolom; What (saith he) do I at Hierusalem, if I may not see the King's face? Hierusalem is called the City of Solemnities, thither the Tribes went up, the Tribes to the Testimony of Israel.
I Remember the words of Absalom; What (Says he) do I At Jerusalem, if I may not see the King's face? Jerusalem is called the city of Solemnities, thither the Tribes went up, the Tribes to the Testimony of Israel.
It was prophesied, Isa. 2. 2. That in the last d•ies the Mountain of the Lord's House should be established in the top of the Mountains, and should be exalted above the Hills,
It was prophesied, Isaiah 2. 2. That in the last d•ies the Mountain of the Lord's House should be established in the top of the Mountains, and should be exalted above the Hills,
The Apostle blesseth God on the behalf of his Thessalonians, 1 Thes. 2. 13. That when they received the word of God, — they received it not as the word of men, but (as it was in truth) the word of God, which effectually worketh in them that believe.
The Apostle Blesses God on the behalf of his Thessalonians, 1 Thebes 2. 13. That when they received the word of God, — they received it not as the word of men, but (as it was in truth) the word of God, which effectually works in them that believe.
It is a Phrase hath a great deal in it, and is comprehensive of all that previous preparation which is our duty with reference to an Institution of God,
It is a Phrase hath a great deal in it, and is comprehensive of all that previous preparation which is our duty with Referente to an Institution of God,
If I remember right, Plutarch doth somwhere complain of the Heathen, that they went to the Temples of the Gods NONLATINALPHABET, not as men do to a place, to which they set out upon design and due deliberation, considering whither they are going,
If I Remember right, Plutarch does somewhere complain of the Heathen, that they went to the Temples of the God's, not as men do to a place, to which they Set out upon Design and due deliberation, considering whither they Are going,
Our Saviour seemeth to reflect upon the want of this in those that went to hear John the Baptist. Matth. 11. 7. VVhat went ye out into the wilderness to see? A Reed shaken with the wi•d:
Our Saviour seems to reflect upon the want of this in those that went to hear John the Baptist. Matthew 11. 7. What went you out into the Wilderness to see? A Reed shaken with the wi•d:
I would have every Man and Woman before he or she goes out to hear the word of God, say to himself, My Soul, whom am I going to hear? A man that shall speak to me smooth things,
I would have every Man and Woman before he or she Goes out to hear the word of God, say to himself, My Soul, whom am I going to hear? A man that shall speak to me smooth things,
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I may hear such a one in the Schools of Aristotle and Plato: Whom then do I go to Church for to hear? A Prophet: One that discourseth of the things of God;
I may hear such a one in the Schools of Aristotle and Plato: Whom then do I go to Church for to hear? A Prophet: One that discourseth of the things of God;
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yea, and more than a Prophet: I am going to hear God and Christ himself speaking to me him, of whom God hath said, This is my well beloved Son, hear ye him.
yea, and more than a Prophet: I am going to hear God and christ himself speaking to me him, of whom God hath said, This is my well Beloved Son, hear you him.
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but what God may do and sometimes doth out of his abounding and preventing Grace, is one thing, what a Soul may expect from God upon the account of any promise is another thing, the Archer may possibly hit the mark,
but what God may do and sometime does out of his abounding and preventing Grace, is one thing, what a Soul may expect from God upon the account of any promise is Another thing, the Archer may possibly hit the mark,
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No Soul that setteth not his heart aright to seek God in any Ordinance, particularly this of hearing his word, who doth not before he go, set his Face towards Jerusalem, set this as a mark in his Eye,
No Soul that sets not his heart aright to seek God in any Ordinance, particularly this of hearing his word, who does not before he go, Set his Face towards Jerusalem, Set this as a mark in his Eye,
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Secondly, It doth not only comprehend the end of Intention and Design, but also the manner, and certainly none can pretend to hear the word as the word of God, but he must go to it without any levity,
Secondly, It does not only comprehend the end of Intention and Design, but also the manner, and Certainly none can pretend to hear the word as the word of God, but he must go to it without any levity,
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I would not be here mistaken, I know there is a dangerous Opinion imbibed, and promoved by some Enthusiasts, that Christians should never go to perform a Duty,
I would not be Here mistaken, I know there is a dangerous Opinion imbibed, and promoved by Some Enthusiasts, that Christians should never go to perform a Duty,
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But yet let no Christian neglect such special Impulses. Impulses to Actions that are contrary to our Duty in the revealed Will of God, ought to be rejected, contemned, and abhorred;
But yet let no Christian neglect such special Impulses. Impulses to Actions that Are contrary to our Duty in the revealed Will of God, ought to be rejected, contemned, and abhorred;
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as Circumstances, pro hic & nunc, at this or that time, may determine it lawful or not lawful, expedient or not expedient, with Reference to the General rules which God in his word hath given us to guide all our Actions by.
as circumstances, Pro hic & nunc, At this or that time, may determine it lawful or not lawful, expedient or not expedient, with Referente to the General rules which God in his word hath given us to guide all our Actions by.
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God teacheth the humble, dwelleth with the humble, looketh upon the humble. The Rain that dasheth off, and runneth down the Mountains, resteth in the Valleys;
God Teaches the humble, dwells with the humble, looks upon the humble. The Rain that dasheth off, and Runneth down the Mountains, rests in the Valleys;
but there is besides particular Promises made to Broken Hearts. The word you know is compared to Seed in the Parable of the Sower, Matth. 13. and in several other Texts, the Husbandman useth not to sow his Seed in the whole, but in the broken ground.
but there is beside particular Promises made to Broken Hearts. The word you know is compared to Seed in the Parable of the Sour, Matthew 13. and in several other Texts, the Husbandman uses not to sow his Seed in the Whole, but in the broken ground.
I should never advise Christians to sit under the Ministry of any person they are prejudised against, it much contributeth to a prejudice against the word of the Lord spoken by them;
I should never Advice Christians to fit under the Ministry of any person they Are prejudised against, it much contributeth to a prejudice against the word of the Lord spoken by them;
and do in a special manner affect the Soul. The not observing them, or quick forgetting of them is a special vexing of the holy Spirit in its Teachings of our Souls.
and do in a special manner affect the Soul. The not observing them, or quick forgetting of them is a special vexing of the holy Spirit in its Teachings of our Souls.
Do not only pray for the Spirit before thou hearest, but pray for the abidings of• it after thou hast heard, to bring to thy remembrance what thou hast heard from God.
Do not only pray for the Spirit before thou Hearst, but pray for the abidings of• it After thou hast herd, to bring to thy remembrance what thou hast herd from God.
and then cometh to his Tat•r begging to be further taught and instructed. The Spirit of God will give over that Soul, that pretends to be ever learning,
and then comes to his Tat•r begging to be further taught and instructed. The Spirit of God will give over that Soul, that pretends to be ever learning,
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I have shewed you, that she asketh modestly but a kiss, thereby letting us know how precious the least of Christs Special, distinguishing love is to the truly believing Soul. Not that the least dispensations,
I have showed you, that she asks modestly but a kiss, thereby letting us know how precious the least of Christ Special, distinguishing love is to the truly believing Soul. Not that the least dispensations,
and value the least, another thing to be satisfied, and fully contented with it, she therefore mentions Kisses in the Plural Number, as well to signifie the variety of gracious Influences, as their frequent Emanations.
and valve the least, Another thing to be satisfied, and Fully contented with it, she Therefore mentions Kisses in the Plural Number, as well to signify the variety of gracious Influences, as their frequent Emanations.
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But the more reall internal Spiritual communion with God in his word which the Soul hath by the teachings of the Spirit, She desires not onely to hear the words of his mouth,
But the more real internal Spiritual communion with God in his word which the Soul hath by the teachings of the Spirit, She Desires not only to hear the words of his Mouth,
Secondly, They are Vox cupientis, not onely the Language of one that was willing but of one inflamed with a desire after the object willed and proposed. They do not express a bare velleity with an indifferency as to the thing.
Secondly, They Are Vox cupientis, not only the Language of one that was willing but of one inflamed with a desire After the Object willed and proposed. They do not express a bore velleity with an indifferency as to the thing.
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The form of her Petition speaketh a well ordered Prayer, a Prayer according to the Rules which God hath given us for putting up our Supplications. Hence results the Proposition.
The from of her Petition speaks a well ordered Prayer, a Prayer according to the Rules which God hath given us for putting up our Supplications. Hence results the Proposition.
he maketh his Sun to shine upon the just and upon the unjust: And they in some degree communicate themselves to him as their Creator: The young Ravens cry; the wicked man houls upon his Bed;
he makes his Sun to shine upon the just and upon the unjust: And they in Some degree communicate themselves to him as their Creator: The young Ravens cry; the wicked man houls upon his Bed;
they are thereby made partakers of the Divine Nature, transformed into the Image of God, and they reciprocally having received this Divine grace, give up their hearts unto God;
they Are thereby made partakers of the Divine Nature, transformed into the Image of God, and they reciprocally having received this Divine grace, give up their hearts unto God;
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this is that which I mean by near, conjugal communion, being like the communion which the Husband and Wife have each with other, of all other the fullest and nearest. I say,
this is that which I mean by near, conjugal communion, being like the communion which the Husband and Wife have each with other, of all other the Fullest and nearest. I say,
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& he may be willing to communicate and impart something of himself to God (as I have before shewed you) but that God should unite their hearts to fear his Name, (which was the prayer of David) that God should cleanse them from their corruptions, incline their hearts to his Testimonies;
& he may be willing to communicate and impart something of himself to God (as I have before showed you) but that God should unite their hearts to Fear his Name, (which was the prayer of David) that God should cleanse them from their corruptions, incline their hearts to his Testimonies;
but he abhorreth that God should come near to his Soul, to captivate his understanding, to subdue his will, to direct his affections to truly spiritual Objects, he withdraweth his heart and affections from God.
but he abhorreth that God should come near to his Soul, to captivate his understanding, to subdue his will, to Direct his affections to truly spiritual Objects, he withdraweth his heart and affections from God.
I think Augustine somewhere confesseth, that in his unregenerate state, he often prayed to God that he would give him strength against a particular corruption,
I think Augustine somewhere Confesses, that in his unregenerate state, he often prayed to God that he would give him strength against a particular corruption,
The unregenerate man is not willing that God should have any near communion with him: He is not willing that the Law of God should be wrote upon his heart,
The unregenerate man is not willing that God should have any near communion with him: He is not willing that the Law of God should be wrote upon his heart,
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Secondly, The Regenerate Soul is not only willing, but desirous: The willingness that is in him, is not a bare, lazy velleity, and a passive willingness,
Secondly, The Regenerate Soul is not only willing, but desirous: The willingness that is in him, is not a bore, lazy velleity, and a passive willingness,
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I shall shew you now the ground or reason of it, whence in this thing there is such a different temper and complexion betwixt the regenerate and the unregenerate Soul. The foundation of this lies in the change of the heart, which is wrought in the Child of God, which supposed these motions of his Soul, will appear to be no more than the regular motions of reasonable Souls so complexionated.
I shall show you now the ground or reason of it, whence in this thing there is such a different temper and complexion betwixt the regenerate and the unregenerate Soul. The Foundation of this lies in the change of the heart, which is wrought in the Child of God, which supposed these motions of his Soul, will appear to be no more than the regular motions of reasonable Souls so complexionated.
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The Scripture every where describeth the Child of God as a New Creature, 2 Cor. 5. 17. If any man be in Christ he is a new creature, old things are passed away,
The Scripture every where Describeth the Child of God as a New Creature, 2 Cor. 5. 17. If any man be in christ he is a new creature, old things Are passed away,
born again of Water, and of the Spirit, as our Saviour expoundeth it, v. 5. Now this change, this renevation respecteth not the substantial power and faculties of the Soul. The same powers and faculties, the same understanding, will and affections; I mean the same powers which we call so remain,
born again of Water, and of the Spirit, as our Saviour expoundeth it, v. 5. Now this change, this renevation respecteth not the substantial power and faculties of the Soul. The same Powers and faculties, the same understanding, will and affections; I mean the same Powers which we call so remain,
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The natural man's understanding is blind, and dark, and weak, and impotent; he calleth good, evil, and evil, good, bitter things sweet, and sweet things bitter; his pallate is vitiated,
The natural Man's understanding is blind, and dark, and weak, and impotent; he calls good, evil, and evil, good, bitter things sweet, and sweet things bitter; his palate is vitiated,
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and judgeth of good and evil meerly by sense. When it is cultivated he judgeth of it by reason, and determines good and evil according to rational Principles,
and Judgeth of good and evil merely by sense. When it is cultivated he Judgeth of it by reason, and determines good and evil according to rational Principles,
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The understanding being thus fully enlightened, to discern that God is the chiefest good, and that mans greatest happiness must lie in an Union with him, and enjoyment of him.
The understanding being thus Fully enlightened, to discern that God is the chiefest good, and that men greatest happiness must lie in an union with him, and enjoyment of him.
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and in that riseth no higher, than to the perfection of an Heathen Philosopher, who knew nothing of any such thing as Union and Communion with God, and either believed nothing of the Immortality of the Soul, and so took not himself concerned to care for that,
and in that Riseth no higher, than to the perfection of an Heathen Philosopher, who knew nothing of any such thing as union and Communion with God, and either believed nothing of the Immortality of the Soul, and so took not himself concerned to care for that,
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But the renewed man hath his understanding opened, to discern more excellent things. He easily seeth, That God is the chiefest Good, and thence concludes as rationally, that the happiness of man must needs consist in the enjoyment of God, in Union and Communion with him;
But the renewed man hath his understanding opened, to discern more excellent things. He Easily sees, That God is the chiefest Good, and thence concludes as rationally, that the happiness of man must needs consist in the enjoyment of God, in union and Communion with him;
The will, of whose nature it is to follow the Dictates of the Understanding, ordinarily chuseth and embraceth it, by as natural and rational a working as that wretched Soul that knoweth no be tter things than good Meat,
The will, of whose nature it is to follow the Dictates of the Understanding, ordinarily chooseth and Embraceth it, by as natural and rational a working as that wretched Soul that Knoweth not be tter things than good Meat,
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and Drink, and Cloaths, and Estates, chooseth them, and embraceth them before other things: Or the more cultivated Soul chooseth Learning, and Knowledge, and moral Habits.
and Drink, and Clothes, and Estates, chooses them, and Embraceth them before other things: Or the more cultivated Soul chooses Learning, and Knowledge, and moral Habits.
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Only in rega rd there is a particular Debauchery and Corruption of the Will of man, there is a particular work of God upon the Will, changing and altering that,
Only in rega Red there is a particular Debauchery and Corruption of the Will of man, there is a particular work of God upon the Will, changing and altering that,
The drunkard, the unclean persons are daily proofs of it, who know well enough that the prosecution of their Lusts in those things doth not only destroy their contrary moral Habits,
The drunkard, the unclean Persons Are daily proofs of it, who know well enough that the prosecution of their Lustiest in those things does not only destroy their contrary moral Habits,
than when besides the goodness our Understandings have discerned in it, upon which our Wills have made their Election of it, a superadded experience confirmeth our noton of the goodness of it.
than when beside the Goodness our Understandings have discerned in it, upon which our Wills have made their Election of it, a superadded experience confirmeth our noton of the Goodness of it.
and how good a Fellowship, and Communion with God is, so as it doth but move rationally, in willing and desiring the nearest and most intimate degrees of it. I added further:
and how good a Fellowship, and Communion with God is, so as it does but move rationally, in willing and desiring the nearest and most intimate Degrees of it. I added further:
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God hath sent forth the Spirit of Adoption into his Heart, teaching him to cry Abba Father. The Spirit helpeth his Infirmities with strong cries, and groans which cannot be uttered.
God hath sent forth the Spirit of Adoption into his Heart, teaching him to cry Abba Father. The Spirit Helpeth his Infirmities with strong cries, and groans which cannot be uttered.
Yet the pious Soul that hath a true aim, and design in his Actions, must mind such a performance of them as shall bear a proportion to the true end he aimeth at;
Yet the pious Soul that hath a true aim, and Design in his Actions, must mind such a performance of them as shall bear a proportion to the true end he aimeth At;
If at any time they pray for any thing of this nature, it is coldly, and lazily, and formally, secretly wishing they might have no Answer to their Prayers.
If At any time they pray for any thing of this nature, it is coldly, and lazily, and formally, secretly wishing they might have no Answer to their Prayers.
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It must argue a mighty change in the Heart of man, and such a one as no moral Principles, no change upon the meer cultivation of Nature, can be imagined to effect.
It must argue a mighty change in the Heart of man, and such a one as no moral Principles, no change upon the mere cultivation of Nature, can be imagined to Effect.
It must be a willingness declared by Intense desires, and attended with Sutable endeavours. It is easy for men to say they are willing Christ should Reign over them,
It must be a willingness declared by Intense Desires, and attended with Suitable endeavours. It is easy for men to say they Are willing christ should Reign over them,
All Grace, habitual Grace is exprest under the notion of willing, God is said to give, To will and to do: To make his people a willing people in the day of his power.
All Grace, habitual Grace is expressed under the notion of willing, God is said to give, To will and to do: To make his people a willing people in the day of his power.
There are promises made, to those who are Willing, and obedient. And If a man will, let him come and drink of the water of life freely, and Paul Saith no more than To will is present with me.
There Are promises made, to those who Are Willing, and obedient. And If a man will, let him come and drink of the water of life freely, and Paul Says no more than To will is present with me.
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But these Scriptures must not be understood of a meerly pretended, and professed willingness, nor a faint willingness, issued in a few Short breathed wishes,
But these Scriptures must not be understood of a merely pretended, and professed willingness, nor a faint willingness, issued in a few Short breathed wishes,
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but of a true and real willingness discovering it self in the intense motions of the Affections, and the intense pursuit of the thing, willed, by the whole man.
but of a true and real willingness discovering it self in the intense motions of the Affections, and the intense pursuit of the thing, willed, by the Whole man.
But let us upon this occasion enter into our hearts, and try our Spiritual State upon this issue, viz. Whether we be truly willing and desirous to have this near, inward, conjugal Communion with this glorious Bridegroom.
But let us upon this occasion enter into our hearts, and try our Spiritual State upon this issue, viz. Whither we be truly willing and desirous to have this near, inward, conjugal Communion with this glorious Bridegroom.
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To prove this, the Apostle hath expressed the Union between Christ and the Soul, made by faith in the Justification of a Soul, by the moral Union which in Marriage is betwixt the Husband and Wife, Eph. 5. from v. 25. to the End. We shall also find that state excellently shadowing out the Communion which should be,
To prove this, the Apostle hath expressed the union between christ and the Soul, made by faith in the Justification of a Soul, by the moral union which in Marriage is betwixt the Husband and Wife, Ephesians 5. from v. 25. to the End. We shall also find that state excellently shadowing out the Communion which should be,
Not essentially, but morally this was a piece of the Law of Marriage upon its first Institution Gen. 2. 24. Sutably to this the Apostle Speaks. 1 Cor. 6. 26. He that is joyned to the Lord, is one Spirit.
Not essentially, but morally this was a piece of the Law of Marriage upon its First Institution Gen. 2. 24. Suitably to this the Apostle Speaks. 1 Cor. 6. 26. He that is joined to the Lord, is one Spirit.
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Where there is this true Communion between Christ and the Soul, there is in his measure the same mind in him tha• was in Jesus Christ. He in the general willeth the same things that Christ willeth.
Where there is this true Communion between christ and the Soul, there is in his measure the same mind in him tha• was in jesus christ. He in the general wills the same things that christ wills.
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The Glory of God, the Sanctification and eternal Salvation of his own Soul, and the Souls of others, he can as to the main say, Fiat voluntas mea; mea quia tua.
The Glory of God, the Sanctification and Eternal Salvation of his own Soul, and the Souls of Others, he can as to the main say, Fiat Voluntas mea; mea quia tua.
Canst thou say this? That the same Spirit is in thee that was in Christ, that in the general, in the main thou willest nothing but what Christ willeth, that thou art one Spirit with Christ?
Canst thou say this? That the same Spirit is in thee that was in christ, that in the general, in the main thou willest nothing but what christ wills, that thou art one Spirit with christ?
as to dwell with the Husband, so as to adhere to the Husband, or Wife in case of an opposition, this is also the Law of this Spiritual Marriage Psal. 45. 10. Hearken O Daughter and consider, and encline thine Ear.
as to dwell with the Husband, so as to adhere to the Husband, or Wife in case of an opposition, this is also the Law of this Spiritual Marriage Psalm 45. 10. Harken Oh Daughter and Consider, and incline thine Ear.
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Forget also thine own people, and thy Fathers House, The Wife that will maintain duly her Conjugal Communion must: 1. Not dwell in her Fathers house if he may not be with her there.
Forget also thine own people, and thy Father's House, The Wife that will maintain duly her Conjugal Communion must: 1. Not dwell in her Father's house if he may not be with her there.
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and inclinations of our own hearts? A true Christian that is by Faith united to Christ is not obliged in order to his or her Communion with him, wholly to forsake the world,
and inclinations of our own hearts? A true Christian that is by Faith united to christ is not obliged in order to his or her Communion with him, wholly to forsake the world,
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thus much the Wives Conjugal Communion with her Husband, and the Souls Spiritual Conjugal Communion with Christ calls to it for, the preference of Christs will, both to its own natural Will,
thus much the Wives Conjugal Communion with her Husband, and the Souls Spiritual Conjugal Communion with christ calls to it for, the preference of Christ will, both to its own natural Will,
Look as in Marriages, the Communion following that moral Union requires a cleaving of the Married Persons each to other, Gen. 2. 24. So the Communion that followeth this Mystical Union requireth this of every Christian, to cleave unto Christ, to his Truths, his Interests and Concerns in the World, his Friends, his Will, all that is his.
Look as in Marriages, the Communion following that moral union requires a cleaving of the Married Persons each to other, Gen. 2. 24. So the Communion that follows this Mystical union requires this of every Christian, to cleave unto christ, to his Truths, his Interests and Concerns in the World, his Friends, his Will, all that is his.
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This cleaving I understand not as restrained to the inward motions of the Affections, as it is said, Sechem's heart clave to Dinah: But I extend it further to all overt Acts, by which this inward Affection may be discovered, in the same sense as we say to our Friends.
This cleaving I understand not as restrained to the inward motions of the Affections, as it is said, Sechem's heart clave to Dinah: But I extend it further to all overt Acts, by which this inward Affection may be discovered, in the same sense as we say to our Friends.
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Fourthly, 'Tis a piece of Conjugal Communion. That the Wife does nothing but she will first acquaint her Husband with it, ask his Counsel, take his Direction.
Fourthly, It's a piece of Conjugal Communion. That the Wife does nothing but she will First acquaint her Husband with it, ask his Counsel, take his Direction.
'Tis a piece of our Communion, true Communion with Christ, to do nothing without taking Counsel of him in his Word, without asking his Directions in Prayer, in every difficulty where we have not a clear direction in the Word of God, to fly to him by Prayer and Supplications.
It's a piece of our Communion, true Communion with christ, to do nothing without taking Counsel of him in his Word, without asking his Directions in Prayer, in every difficulty where we have not a clear direction in the Word of God, to fly to him by Prayer and Supplications.
Are your Souls willing to entertain such a Communion with Christ as this is? Are you desirous of it? Do you pray for it? This speak•eth well for the Union betwixt Christ and your Souls, nothing less than this will.
are your Souls willing to entertain such a Communion with christ as this is? are you desirous of it? Do you pray for it? This speak•eth well for the union betwixt christ and your Souls, nothing less than this will.
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their Hearts are not united enough to love and fear God, and indeed the best Souls are seldom satisfied in the Reception of Grace, or in the Actings of it. Now such Souls as are overmuch troubled in this case, troubled to that degree as for want of degrees to suspect all the truth of Grace in their Souls.
their Hearts Are not united enough to love and Fear God, and indeed the best Souls Are seldom satisfied in the Reception of Grace, or in the Actings of it. Now such Souls as Are overmuch troubled in this case, troubled to that degree as for want of Degrees to suspect all the truth of Grace in their Souls.
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This may be some satisfaction to hear, that it speaks a Soul to be the Spouse of Christ to be truly willing, sincerely desirous, much in Prayer for those degrees of nearest Communion with Christ which it stands in need of.
This may be Some satisfaction to hear, that it speaks a Soul to be the Spouse of christ to be truly willing, sincerely desirous, much in Prayer for those Degrees of nearest Communion with christ which it Stands in need of.
If thy Soul also truly consents, if thou truly desirest this Union, and that Communion which followeth and ought to follow it, the Match is made, thou art joined to the Lord,
If thy Soul also truly consents, if thou truly Desirest this union, and that Communion which follows and ought to follow it, the Match is made, thou art joined to the Lord,
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I shall conclude with a Word of Exhortation, To labour for this evidence of Grace. That you may be truly willing to, truly desirous of such a Communion with Christ, as I have been describing.
I shall conclude with a Word of Exhortation, To labour for this evidence of Grace. That you may be truly willing to, truly desirous of such a Communion with christ, as I have been describing.
O therefore return to your first Husband, what can you imagine God should do for any of your Souls, more than any one of you would do for a Wife, that had run away from you, and clave to another man.
O Therefore return to your First Husband, what can you imagine God should do for any of your Souls, more than any one of you would do for a Wife, that had run away from you, and clave to Another man.
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I remember the Argument used by Hamor and Sechem, to persuade their People into a Willingness to be circumcised, that Sechem might be married into Jacob 's Family.
I Remember the Argument used by Hamor and Shechem, to persuade their People into a Willingness to be circumcised, that Shechem might be married into Jacob is Family.
Shall not (say they) their Cattle, and Substance, and all that they have be ours, only consent to them? Shall not the Grace, and Glory, and Kingdom of Christ be yours, only consent to him,
Shall not (say they) their Cattle, and Substance, and all that they have be ours, only consent to them? Shall not the Grace, and Glory, and Kingdom of christ be yours, only consent to him,
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and be willing to a Communion with him? But it is the Lord that must persuade Japhet to come, and to dwell in the Tents of Shem. No man comes to the Son but he whom the Father draweth;
and be willing to a Communion with him? But it is the Lord that must persuade Japheth to come, and to dwell in the Tents of Shem. No man comes to the Son but he whom the Father draws;
nor any that hath attained to Perfection, none but may receive from Christ more than it hath received, none but desireth his Heart might be more in subjection to Christ than it is.
nor any that hath attained to Perfection, none but may receive from christ more than it hath received, none but Desires his Heart might be more in subjection to christ than it is.
First, The word in the Hebrew NONLATINALPHABET in the future Tense, which is often used for the 〈 ◊ 〉 Mood in the Hebrew, and may indifferently be translated, Let him kiss me, or He shall, or will kiss me with the Kisses of his Mouth.
First, The word in the Hebrew in the future Tense, which is often used for the 〈 ◊ 〉 Mood in the Hebrew, and may indifferently be translated, Let him kiss me, or He shall, or will kiss me with the Kisses of his Mouth.
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Nor is that General Faith enough for that Soul that goeth to God, for any particular Mercy, there must be a more particular Faith, both as to Gods Power, and Love, with reference to that good thing, that God is able to do that thing for him:
Nor is that General Faith enough for that Soul that Goes to God, for any particular Mercy, there must be a more particular Faith, both as to God's Power, and Love, with Referente to that good thing, that God is able to do that thing for him:
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When the blind men had come to Christ begging Mercy, Matth. 9. 27, 28. (saith he) Believe you that I'am able to do this? They said, Yea Lord, then he touched their Eyes. Nay the Prayer of Faith signifieth more, a trusting and relying on God for the doing of the thing we ask.
When the blind men had come to christ begging Mercy, Matthew 9. 27, 28. (Says he) Believe you that I am able to do this? They said, Yea Lord, then he touched their Eyes. Nay the Prayer of Faith signifies more, a trusting and relying on God for the doing of the thing we ask.
He shall kiss me with the Kisses of his Mou•h, Indeed this differs but gradually from the other it must be a boldness of Faith, and in this Sense we are to come boldly to the Throne of Grace.
He shall kiss me with the Kisses of his Mou•h, Indeed this differs but gradually from the other it must be a boldness of Faith, and in this Sense we Are to come boldly to the Throne of Grace.
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Jam 5. 16. NONLATINALPHABET, The working Prayer When the whole Soul is in Prayer set on work, the Understanding discerning the good the Soul prayeth for, discerning God able to give it,
Jam 5. 16., The working Prayer When the Whole Soul is in Prayer Set on work, the Understanding discerning the good the Soul Prayeth for, discerning God able to give it,
This Prayer signifies little, it is the fervent working Prayer that availeth much, when the whole Soul is at work, wrestling with God as Jacob did, that it may receive the Blessing.
This Prayer signifies little, it is the fervent working Prayer that availeth much, when the Whole Soul is At work, wrestling with God as Jacob did, that it may receive the Blessing.
O that it might please the Lord to kiss me, (so much the Phrase sounds in our Dialect.) In all our Service of God, he requireth Reverence and a godly Fear.
Oh that it might please the Lord to kiss me, (so much the Phrase sounds in our Dialect.) In all our Service of God, he requires reverence and a godly fear.
He that dareth not to come to God, but doubteth whether he may presume to ask of him, knoweth not the Lords goodness, he that dares to come without Reverence knoweth not the Lords Majesty, and Greatness.
He that dareth not to come to God, but doubteth whither he may presume to ask of him, Knoweth not the lords Goodness, he that dares to come without reverence Knoweth not the lords Majesty, and Greatness.
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She peremptorily asks somthing which might speak his special peculiar Love: Yet there is a modesty imported in her words, in that she asketh no more than the Kisses of his Mouth. In three things we should shew a Modesty in Prayer, if it be rightly ordered.
She peremptorily asks something which might speak his special peculiar Love: Yet there is a modesty imported in her words, in that she asks no more than the Kisses of his Mouth. In three things we should show a Modesty in Prayer, if it be rightly ordered.
2. In the asking of Spiritual Mercys Modesty ought to be shewed also, in submitting our selves to the VVill of God, as to Dispensations, or Degrees of gracious Manifestations, not absolutely necessary;
2. In the asking of Spiritual mercies Modesty ought to be showed also, in submitting our selves to the VVill of God, as to Dispensations, or Degrees of gracious Manifestations, not absolutely necessary;
if God seeth they be good for us, if he that knoweth our Hearts, seeth that we will use them for his Glory, &c. 3. In not prescribing time to God, as to the granting of those things, which are not in the present time necessary.
if God sees they be good for us, if he that Knoweth our Hearts, sees that we will use them for his Glory, etc. 3. In not prescribing time to God, as to the granting of those things, which Are not in the present time necessary.
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We ought to believe God wiser than our selves, and to limit our Requests by the Terms of his Promise, to beg the things which God hath promised, upon the Terms which he hath promised.
We ought to believe God Wiser than our selves, and to limit our Requests by the Terms of his Promise, to beg the things which God hath promised, upon the Terms which he hath promised.
And she makes this her Estimate of the Love of Christ, an Argument for Gods manifestation of it to her Soul. I shewed yon the Sense of the words before, I have nothing now to do,
And she makes this her Estimate of the Love of christ, an Argument for God's manifestation of it to her Soul. I showed yond the Sense of the words before, I have nothing now to do,
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Of old, He rejoiced in the habitable parts of the Earth, and his Delights were with the Sons of Men, Prov. 8. 31. The Apostle telleth us, 1 Jo. 4. 16. That God is Love. It must be understood of God in Christ: For take Man as he is stated upon the Fall,
Of old, He rejoiced in the habitable parts of the Earth, and his Delights were with the Sons of Men, Curae 8. 31. The Apostle Telleth us, 1 John 4. 16. That God is Love. It must be understood of God in christ: For take Man as he is stated upon the Fallen,
and our God is towards him a consuming Fire. We are in that state as Stubble, dry Stubble, he is a consuming Fire; But the Apostle tells us 2. Cor. 5. 19. That God was in Christ reconciling the World to himself.
and our God is towards him a consuming Fire. We Are in that state as Stubble, dry Stubble, he is a consuming Fire; But the Apostle tells us 2. Cor. 5. 19. That God was in christ reconciling the World to himself.
First, Love in the strict, and proper Notion of it, signifieth the Persons or the Creatures Propension and Inclination to some Object, and its Complacency in it.
First, Love in the strict, and proper Notion of it, signifies the Persons or the Creatures Propension and Inclination to Some Object, and its Complacency in it.
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But there is something in the Divine Being, which is proportionable to what in us we call Affectiions. In us Affections are extravagant Motions, mutable Passions;
But there is something in the Divine Being, which is proportionable to what in us we call Affectiions. In us Affections Are extravagant Motions, mutable Passion;
that is, there is in him, pure and admirable Propensions and Inclinations of his Will to do good to the Children of Men, especially to some particular Souls amongst the Sons of Men.
that is, there is in him, pure and admirable Propensions and Inclinations of his Will to do good to the Children of Men, especially to Some particular Souls among the Sons of Men.
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So that O•eness of the Divine Propension and Inclination to do good to poor Creatures, being out of the Divine Being it divides itself into many Heads,
So that O•eness of the Divine Propension and Inclination to do good to poor Creatures, being out of the Divine Being it divides itself into many Heads,
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so it becomes Loves, and admits of plurality, there is in Christ pardoning Love, and an healing Love, a strengthening Love. and a comforting Love; therefore the Spouse saith Thy Loves. There is but One Love in Christ,
so it becomes Loves, and admits of plurality, there is in christ pardoning Love, and an healing Love, a strengthening Love. and a comforting Love; Therefore the Spouse Says Thy Loves. There is but One Love in christ,
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The Apostle prayeth for the Ephesians. Eph. 3. 17, 18. That Christ might dwell in their Hearts by Faith, that they being rooted and grounded in Love, might be able to comprehend with all Saints, what is the bredth,
The Apostle Prayeth for the Ephesians. Ephesians 3. 17, 18. That christ might dwell in their Hearts by Faith, that they being rooted and grounded in Love, might be able to comprehend with all Saints, what is the breadth,
and length, and, depth, and beighth, and to know the Love of Christ which passeth knowledge, heighth, and depth, and length, and bredth, are the boundaries of our knowledge but the Love of Christ passeth knowledge.
and length, and, depth, and beighth, and to know the Love of christ which passes knowledge, height, and depth, and length, and breadth, Are the boundaries of our knowledge but the Love of christ passes knowledge.
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That the Gospel is preached to every Creature, is from Christs Love, but that any by the Gospel are made New creatures this is from his Loves. It is kindness to them that they have the Gospel,
That the Gospel is preached to every Creature, is from Christ Love, but that any by the Gospel Are made New creatures this is from his Loves. It is kindness to them that they have the Gospel,
5. Loves may signify the Effects, and indications of Love, and indeed Terms of Affection applyed unto God, do very ordinarily in Scripture signify this, Et affectum, & effectum;
5. Loves may signify the Effects, and indications of Love, and indeed Terms of Affection applied unto God, do very ordinarily in Scripture signify this, Et affectum, & effectum;
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1st. That in the Lord Jesus Christ, there is an infinite, unmeasurable Good-Will to the Childr of Men, 〈 … 〉 such of them as are by Faith united to him. 2dly. That this Good-will of Christ toward them, declareth itself in a great variety of Indications and Effects, Suted to their various necessities;
1st. That in the Lord jesus christ, there is an infinite, unmeasurable Goodwill to the Children of Men, 〈 … 〉 such of them as Are by Faith united to him. 2dly. That this Goodwill of christ towards them, Declareth itself in a great variety of Indications and Effects, Suited to their various necessities;
Solomon tells us of Christ under the notion of Wisdom (the Apostle calls Christ The VVisdom of God, 1. Cor. 1. 24.) that before ever the Earth was, when there were no Depths nor Fountains abounding with VVater, when God prepared the Heavens,
Solomon tells us of christ under the notion of Wisdom (the Apostle calls christ The VVisdom of God, 1. Cor. 1. 24.) that before ever the Earth was, when there were no Depths nor Fountains abounding with VVater, when God prepared the Heavens,
The Apostle tells those of the Ephesians who were Saints and faithful, That they were chosen in Christ before the Foundation of the VVorld, that they should be holy,
The Apostle tells those of the Ephesians who were Saints and faithful, That they were chosen in christ before the Foundation of the World, that they should be holy,
and without blame before him, in Love, predestinated unto the Adoption of Children, by Jesus Christ to himself, according to the good pleasure of his VVill.
and without blame before him, in Love, predestinated unto the Adoption of Children, by jesus christ to himself, according to the good pleasure of his VVill.
To the Praise of the Glory of his Grace, wherein 〈 ◊ 〉 hath made us accepted through the Beloved, in whom we have, Redemption through his Blood, the forgiveness of sins, according to the Riches of his Grace.
To the Praise of the Glory of his Grace, wherein 〈 ◊ 〉 hath made us accepted through the beloved, in whom we have, Redemption through his Blood, the forgiveness of Sins, according to the Riches of his Grace.
What meant his being made Surety of a better Covenant for us (as the Apostle to the Hebrews tell us?) His being given for a Covenant for the people, Isa. 42. 6. a Light to the Gentiles, to open the Eyes of the blind to bring out the Prisoners from the Prison,
What meant his being made Surety of a better Covenant for us (as the Apostle to the Hebrews tell us?) His being given for a Covenant for the people, Isaiah 42. 6. a Light to the Gentiles, to open the Eyes of the blind to bring out the Prisoners from the Prison,
and them that sit in Darkness out of the Prison-house? His being the Lamb slain from the beginning of the VVorld, Rev. 13 8. His Speaking by the Mouths of the Prophets (as the Apostle tells us) His growing up as a tender Plant,
and them that fit in Darkness out of the Prison house? His being the Lamb slave from the beginning of the World, Rev. 13 8. His Speaking by the Mouths of the prophets (as the Apostle tells us) His growing up as a tender Plant,
when the chastisement of our peace lay upon him? His suffering strips that we might •e healed, &c. What signified his incarnation, his death and 〈 ◊ 〉 his resurrection,
when the chastisement of our peace lay upon him? His suffering strips that we might •e healed, etc. What signified his incarnation, his death and 〈 ◊ 〉 his resurrection,
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and troubled for their unbelief, his frequent preaching while he was upon the Earth, his weeping over Hierusalem, his invitations of people to come unto him that they might have life, his complaints that they would not come unto him, &c. I say what do all these things signify from him who needeth not his creature, being over all God blessed for ever,
and troubled for their unbelief, his frequent preaching while he was upon the Earth, his weeping over Jerusalem, his invitations of people to come unto him that they might have life, his complaints that they would not come unto him, etc. I say what do all these things signify from him who needs not his creature, being over all God blessed for ever,
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but that he hath loves, an infinite good will to the Children of men? No man is at cost, taketh pains in any business, suffereth hard things to go through it,
but that he hath loves, an infinite good will to the Children of men? No man is At cost, Takes pains in any business, suffers hard things to go through it,
2. But this is no more than what every one who owneth Christ, and the Gospel will easily grant, That Christ is Love and hath a Love for the Sons of men,
2. But this is no more than what every one who owneth christ, and the Gospel will Easily grant, That christ is Love and hath a Love for the Sons of men,
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The most perverse opiners in this point must grant the publication of the Gospel, an effect of the Love of Christ, and that there is a very inequal distribution of it by the wise Providence of God,
The most perverse opiners in this point must grant the publication of the Gospel, an Effect of the Love of christ, and that there is a very inequal distribution of it by the wise Providence of God,
but as to them to whom the Gospel is alike preached, they know not how to allow Loves in Christ; have they then forgot what the Apostle saith, Rom. 9. 6. For they are not all Israel which are of Israel;
but as to them to whom the Gospel is alike preached, they know not how to allow Loves in christ; have they then forgotten what the Apostle Says, Rom. 9. 6. For they Are not all Israel which Are of Israel;
Doth not experience teach us that even where the Gospel is preachd some repent of their sins, some are hardened, some believe, others are lockt up in unbelief, some are holy and blameless, others are leud, and profane. But they will say.
Does not experience teach us that even where the Gospel is preachd Some Repent of their Sins, Some Are hardened, Some believe, Others Are locked up in unbelief, Some Are holy and blameless, Others Are lewd, and profane. But they will say.
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and faculties, how comes it that one man loveth God, and the ways of God, another hates and abhorreth every thing almost that hath the image and Superscription of God upon it? Is a man a God to himself and the first cause of any motions that are truly and spiritually good? Is it not God that giveth to will,
and faculties, how comes it that one man loves God, and the ways of God, Another hates and abhorreth every thing almost that hath the image and Superscription of God upon it? Is a man a God to himself and the First cause of any motions that Are truly and spiritually good? Is it not God that gives to will,
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and to do, of his own good pleasure? Hath a man any thing which is good which he hath not received? If one hath received such a power, such an inclination, such a disposition from God, there is Special Love;
and to do, of his own good pleasure? Hath a man any thing which is good which he hath not received? If one hath received such a power, such an inclination, such a disposition from God, there is Special Love;
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then Christ hath Loves besides a common Philanthropy, a good will to the generality of mankind, shewed in other things which will not bring Souls to Eternal Salvation, he hath a special Love and kindness to some Souls, which he manifesteth in such dispensations to it,
then christ hath Loves beside a Common Philanthropy, a good will to the generality of mankind, showed in other things which will not bring Souls to Eternal Salvation, he hath a special Love and kindness to Some Souls, which he manifesteth in such dispensations to it,
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But I have Spoken enough in evidence of so plain a Proposition as this is. I come to the application. 1st. How should this Revelation of Christ reconcile the world unto him.
But I have Spoken enough in evidence of so plain a Proposition as this is. I come to the application. 1st. How should this Revelation of christ reconcile the world unto him.
an hatred to his Ministers, to his People, to his Laws, and holy Institutions, but an hatred to him? Christ hath so judged of it, he told some of the first Minister s of his Gospel, Math. 10. 14, 15. That in the day of Judgment it should be more tolerable for Sodom and Gomorrha than for those that did not receive them, and hear his words.
an hatred to his Ministers, to his People, to his Laws, and holy Institutions, but an hatred to him? christ hath so judged of it, he told Some of the First Minister s of his Gospel, Math. 10. 14, 15. That in the day of Judgement it should be more tolerable for Sodom and Gomorrha than for those that did not receive them, and hear his words.
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and unreasonableness of men that are Enemies to Christ and the Gospel (for of such the Apostle speaketh there, praying to be delivered from those that are unreasonable upon many accounts,
and unreasonableness of men that Are Enemies to christ and the Gospel (for of such the Apostle speaks there, praying to be Delivered from those that Are unreasonable upon many accounts,
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Christ hath Loves for us, these Loves are declared in his Gospel, that declareth God in Christ reconciling the world to himself not imputing their sins;
christ hath Loves for us, these Loves Are declared in his Gospel, that Declareth God in christ reconciling the world to himself not imputing their Sins;
what an unreasonable thing it is now for men to make them the But of their malice? I remember when the Jews cryed out concerning Christ, Crucify him, Crucify him, and Pilate asked them,
what an unreasonable thing it is now for men to make them the But of their malice? I Remember when the jews cried out Concerning christ, Crucify him, Crucify him, and Pilate asked them,
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Yet how few are drawn after him? How few can be persuaded to accept him as their Lord and Saviour? What is the reason one man is drawn after his sensual Appetites,
Yet how few Are drawn After him? How few can be persuaded to accept him as their Lord and Saviour? What is the reason one man is drawn After his sensual Appetites,
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I shall have occasion to Speak to the 2 d sort when I come to the next Proposition, to shew you that Christs Loves are better then Wine: Indeed both to the first and Second I might Speak as Saul once to his Courtyers will the Son of Jesse give you Vine-Yards, &c. Can the World, can your Lusts, give you Peace of Conscience and joy in the holy Ghost? Will they bring you to the favour of God,
I shall have occasion to Speak to the 2 worser sort when I come to the next Proposition, to show you that Christ Loves Are better then Wine: Indeed both to the First and Second I might Speak as Saul once to his Courtiers will the Son of Jesse give you Vine-Yards, etc. Can the World, can your Lustiest, give you Peace of Conscience and joy in the holy Ghost? Will they bring you to the favour of God,
When thy thoughts are overwhelm'd in the thoughts of thy sins, sink them again into the thoughts of Christs Loves, thou wilt find that is as great a depth as the other is;
When thy thoughts Are overwhelmed in the thoughts of thy Sins, sink them again into the thoughts of Christ Loves, thou wilt find that is as great a depth as the other is;
Yea thou will find the same difference as betwixt the Shore, and the main Sea ▪ Near the Shore the Mariner may find it several fathom water enough to drown a man:
Yea thou will find the same difference as betwixt the Shore, and the main Sea ▪ Near the Shore the Mariner may find it several fathom water enough to drown a man:
But off at Sea, he finds himself out of the soundings, all the lines he hath will find no bottom So a Soul in the thoughts of his sins may find himself beyond his depth, he is drowned in the thoughts of them.
But off At Sea, he finds himself out of the soundings, all the lines he hath will find no bottom So a Soul in the thoughts of his Sins may find himself beyond his depth, he is drowned in the thoughts of them.
v. 25. That he is able to the uttermost to Save them that come unto God by him addeth For such an high Priest became us, &c. Give me leave upon this argument to make use of the same words.
v. 25. That he is able to the uttermost to Save them that come unto God by him adds For such an high Priest became us, etc. Give me leave upon this argument to make use of the same words.
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Less than infinite Loves, and variety of gracious inclinations, a readiness to serve our Souls in a variety of distresses with a sutable Supply of grace, grace suited to every necessity of our Souls could not have fitted our Souls which have not only wants and infirmities,
Less than infinite Loves, and variety of gracious inclinations, a readiness to serve our Souls in a variety of Distresses with a suitable Supply of grace, grace suited to every necessity of our Souls could not have fitted our Souls which have not only Wants and infirmities,
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We were Children of wrath by nature saith the Apostle, E ph. 2. 3. God is angry with the wicked every day, How Sutable, to us now is it, to have a Saviour? That is Love, and who hath Loves, considering the aversion in the holy Divine Beeing, from Mankind as rebellious Seed, a Seed of Evil ▪ doers? Who could have suited us to have become a Saviour unto us,
We were Children of wrath by nature Says the Apostle, E ph. 2. 3. God is angry with the wicked every day, How Suitable, to us now is it, to have a Saviour? That is Love, and who hath Loves, considering the aversion in the holy Divine Being, from Mankind as rebellious Seed, a Seed of Evil ▪ doers? Who could have suited us to have become a Saviour unto us,
and Reconciliation to God, especially also considering, that there could be no remission of sins without blood, no reconciliation without the reconcilers Death, he had need have loves that should dye for his Friend,
and Reconciliation to God, especially also considering, that there could be no remission of Sins without blood, no reconciliation without the reconcilers Death, he had need have loves that should die for his Friend,
But there is an infiniteness of a will to sin in every Sinners heart, if a Sinner were let alone he hath such a depth of vileness in his heart, that if he were to live infinitely he would sin without limits, without bounds, infinitely;
But there is an infiniteness of a will to sin in every Sinners heart, if a Sinner were let alone he hath such a depth of vileness in his heart, that if he were to live infinitely he would sin without Limits, without bounds, infinitely;
We have a variety of wants, Our wants are not all of one nature, we have need of Love to pardon us and to bring us into a state of favour, Love to preserve us,
We have a variety of Wants, Our Wants Are not all of one nature, we have need of Love to pardon us and to bring us into a state of favour, Love to preserve us,
I have observed to you before, that this text doth not speak of the Love of Christ, with respect to his Father but with respect to us, to the Sons of men;
I have observed to you before, that this text does not speak of the Love of christ, with respect to his Father but with respect to us, to the Sons of men;
Sober Divines will (many of them) grant in Christ a common Love to all mankind and speak of some things which they take to be the effects, and products of it;
Sobrium Divines will (many of them) grant in christ a Common Love to all mankind and speak of Some things which they take to be the effects, and products of it;
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Let none of us satisfy our selves to be the Object of Christs Love, unless we be the object of his Loves. I shall press this onely with One Argument. It is this;
Let none of us satisfy our selves to be the Object of Christ Love, unless we be the Object of his Loves. I shall press this only with One Argument. It is this;
and daughters of men, and there are many that would make the Death of Christ to be the Effect of this Common Love. And so conclude that he intentionally dyed for all and Every man.
and daughters of men, and there Are many that would make the Death of christ to be the Effect of this Common Love. And so conclude that he intentionally died for all and Every man.
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Others are not of that mind, but yet will allow, all men and women in the world to receive some good from Christ and that not onely considered as God over all blessed for ever, and one with his Father, and so in him we live, move and have our Being;
Others Are not of that mind, but yet will allow, all men and women in the world to receive Some good from christ and that not only considered as God over all blessed for ever, and one with his Father, and so in him we live, move and have our Being;
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unless they hold universal Salvation) I would fain know what relief any Soul can have from this notion of Christs dying for all which some so much contend for? Supposing that all men shall not be saved,
unless they hold universal Salvation) I would fain know what relief any Soul can have from this notion of Christ dying for all which Some so much contend for? Supposing that all men shall not be saved,
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There are two Loves, which are much our duty upon this view of our great Lord and Master, 1. Love to him. 2 Love to our Neighbours, especially those in whom any thing of Christs appears.
There Are two Loves, which Are much our duty upon this view of our great Lord and Master, 1. Love to him. 2 Love to our Neighbours, especially those in whom any thing of Christ appears.
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If (Saith our Saviour) you love them which love you, what reward have you? Do not even the Publicanes the same? Our Love to Christ is but a Love to him who hath Loves for us,
If (Says our Saviour) you love them which love you, what reward have you? Do not even the Publicans the same? Our Love to christ is but a Love to him who hath Loves for us,
It is the opinion of great Divines, that all the world is beholden to Christ as Mediator, that from his Mediation there issueth some good to the worst of men.
It is the opinion of great Divines, that all the world is beholden to christ as Mediator, that from his Mediation there issueth Some good to the worst of men.
and women in the world most inexcusable, what could he have done for any of the Sons of Men which he hath not done for them? What greater thing could they have asked of him,
and women in the world most inexcusable, what could he have done for any of the Sons of Men which he hath not done for them? What greater thing could they have asked of him,
Christ calls a want of Love to them a want of Love to himself 25. Math. But that brings me to the Second with a short discourse upon which I shall shut up this discourse.
christ calls a want of Love to them a want of Love to himself 25. Math. But that brings me to the Second with a short discourse upon which I shall shut up this discourse.
when he was born, good will towards men was proclaimed by the multitude of the Heavenly host Luke. 2. 14. There also lyeth an obligation upon usfrom the law of Christ and from this great Example, to be kindly affectionate toward all, There lyeth also a Precept upon us to do good to all. And again saith the Apostle.
when he was born, good will towards men was proclaimed by the multitude of the Heavenly host Lycia. 2. 14. There also lies an obligation upon usfrom the law of christ and from this great Exampl, to be kindly affectionate towards all, There lies also a Precept upon us to do good to all. And again Says the Apostle.
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Indeed there is not the same degree of affection, nor the same acts of Love due to all (as to that we must be ruled by the Word of God,) but Love is a debt upon us which is due to all men.
Indeed there is not the same degree of affection, nor the same acts of Love due to all (as to that we must be ruled by the Word of God,) but Love is a debt upon us which is due to all men.
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The Soul of every Member of Christ should cleave to these, with whom he is united, not onely by a common nature (being the same flesh and blood with him) but by a common faith, by the ligament of Members of the same body, whereof Christ is the head.
The Soul of every Member of christ should cleave to these, with whom he is united, not only by a Common nature (being the same Flesh and blood with him) but by a Common faith, by the ligament of Members of the same body, whereof christ is the head.
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Give me leave to press this the more upon this argument because I find the Apostle St. John pressing it upon the same Topick, 1. John. 4. 11. If God so loved us we ought also to Love one another.
Give me leave to press this the more upon this argument Because I find the Apostle Saint John pressing it upon the same Topic, 1. John. 4. 11. If God so loved us we ought also to Love one Another.
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v. 12. — If we love one another God dwelleth in us and his love is perfected in us, v. 16. He tells us that God is love and he that dwelleth in Love dwelling in God.
v. 12. — If we love one Another God dwells in us and his love is perfected in us, v. 16. He tells us that God is love and he that dwells in Love Dwelling in God.
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When thou wallowedst in thy blood, when thou hadst nothing of the lineament of a Saint in thy Soul not so much as a line of any Spiritual Goodness, he passed by thee,
When thou wallowedst in thy blood, when thou Hadst nothing of the lineament of a Saint in thy Soul not so much as a line of any Spiritual goodness, he passed by thee,
and righteousness, something of the image and Superscription of Christ to be seen in his Soul, something of the Divine nature resplendent in his Soul. It may be there is more in some, less in others,
and righteousness, something of the image and Superscription of christ to be seen in his Soul, something of the Divine nature resplendent in his Soul. It may be there is more in Some, less in Others,
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IN my last discourse I shewed you that Christ hath Loves, kind affections, and inclinations to the Children of men and more especially to the Souls of his Saints, which he is ready to declare and express,
IN my last discourse I showed you that christ hath Loves, kind affections, and inclinations to the Children of men and more especially to the Souls of his Saints, which he is ready to declare and express,
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yea hath already expressed in acts of kindness, and these not of one but various kinds, suted to the respective necessities of his people, a salve for every Sore, a Supply for every want.
yea hath already expressed in acts of kindness, and these not of one but various Kinds, suited to the respective necessities of his people, a salve for every Soar, a Supply for every want.
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yet by a Synechdoche here it signifyeth all created goods whatsoever can be sweet or profitable or advantageous to us. The Proposition is plainly this.
yet by a Synecdoche Here it signifieth all created goods whatsoever can be sweet or profitable or advantageous to us. The Proposition is plainly this.
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My work must be to demonstrate both. 1. That they are good. 2. That they are good before wine, before all Sublunary goods, all created comforts of what nature soever. 1. That they are good.
My work must be to demonstrate both. 1. That they Are good. 2. That they Are good before wine, before all Sublunary goods, all created comforts of what nature soever. 1. That they Are good.
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So that to demonstrate the loves of Christ to be good, there needs no more than to prove them convenient, and admirably Suited to some thing which we want to Supply us in that want.
So that to demonstrate the loves of christ to be good, there needs no more than to prove them convenient, and admirably Suited to Some thing which we want to Supply us in that want.
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and as much excelling and better than the Body, as the body is better than rayment This admitted, whatsoever suiteth the Soules wants must necessarily be good and eminently good.
and as much excelling and better than the Body, as the body is better than raiment This admitted, whatsoever suiteth the Souls Wants must necessarily be good and eminently good.
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1. It wanteth pardon of Sin. This is a want which the Soul brought into the world with it, it was by nature dead in trespasses and Sins, conceived in Sin, brought forth in iniquity, a Child of wrath by nature Eph. 2, 3. This want hath grown upon the Soul from the day of its birth.
1. It Wants pardon of Sin. This is a want which the Soul brought into the world with it, it was by nature dead in Trespasses and Sins, conceived in since, brought forth in iniquity, a Child of wrath by nature Ephesians 2, 3. This want hath grown upon the Soul from the day of its birth.
who knows the Errours of his life? The righteous falls seven times a day, who can tell how often he offendeth? It is true, not one of many is sensible of this want,
who knows the Errors of his life? The righteous falls seven times a day, who can tell how often he offends? It is true, not one of many is sensible of this want,
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It is certain this is a great want of a Soul, Christ else had never directed us to pray, Forgive us our debts. There is a debt of ten thousand Talents, upon every Soul, that hath not tasted of Christs pardoning grace.
It is certain this is a great want of a Soul, christ Else had never directed us to pray, Forgive us our debts. There is a debt of ten thousand Talents, upon every Soul, that hath not tasted of Christ pardoning grace.
For the righteous Lord (saith the Psalmist) loveth righteousness, and the Apostle tells us Rom. 3. 15. That God declareth his righteousness for the remission of Sins.
For the righteous Lord (Says the Psalmist) loves righteousness, and the Apostle tells us Rom. 3. 15. That God Declareth his righteousness for the remission of Sins.
we have no righteousness, our works will not make this Web. God therefore imputeth Righteousness without works. Rom. 4. 6. In the Gospel God hath revealed his righteousness from faithto Faith.
we have no righteousness, our works will not make this Web. God Therefore imputeth Righteousness without works. Rom. 4. 6. In the Gospel God hath revealed his righteousness from faithto Faith.
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Rom. 8. 3. For what the law could not do because it was weak through our flesh, that God himself hath done, sending his Son in the likeness of sinful flesh,
Rom. 8. 3. For what the law could not do Because it was weak through our Flesh, that God himself hath done, sending his Son in the likeness of sinful Flesh,
Hence Christ is by the Prophet called the Lord our Righteousness, and the Apostle saith he was made of God for us wisdom, righteousness; And hence the Apostle Prayeth.
Hence christ is by the Prophet called the Lord our Righteousness, and the Apostle Says he was made of God for us Wisdom, righteousness; And hence the Apostle Prayeth.
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He hath no peace with God, and if he hath any quiet in his own mind, it is but a Truce not a Peace, the product of Gods silence, not the product of his favour.
He hath no peace with God, and if he hath any quiet in his own mind, it is but a Truce not a Peace, the product of God's silence, not the product of his favour.
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He is therefore called our Peace, we have Peace with God through him, Rom. 5. 1. And therefore the Apostle in all his Salutations prefixed to his Epistles prayeth, Mercy and Peace from God our Father,
He is Therefore called our Peace, we have Peace with God through him, Rom. 5. 1. And Therefore the Apostle in all his Salutations prefixed to his Epistles Prayeth, Mercy and Peace from God our Father,
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4. A fourth great want of the Soul is Purity. No unclean thing shall enter into the new Jerusalem, Take the Soul of a Christian Naturally, it is an impure, filthy Soul;
4. A fourth great want of the Soul is Purity. No unclean thing shall enter into the new Jerusalem, Take the Soul of a Christian Naturally, it is an impure, filthy Soul;
what can be clean that is born of a Woman? Or how can that which is clean come from that which is unclean? The connate proneness of our hearts to whatsoever is evil,
what can be clean that is born of a Woman? Or how can that which is clean come from that which is unclean? The connate proneness of our hearts to whatsoever is evil,
This Want now accrueth from the Soul's Immortality. The Consideration that God hath created us under an Ordination to an Eternal Existence and State. Admitting this (which indeed is the main thing that distinguisheth a reasonab'e Soul from the Soul of a brute Creature) it is impossible that the Soul should be under any degree of Happiness, that hath not some Hopes or Assurance of Glory, That its Soul shall go to God when it leaveth the Body.
This Want now accrueth from the Soul's Immortality. The Consideration that God hath created us under an Ordination to an Eternal Existence and State. Admitting this (which indeed is the main thing that Distinguisheth a reasonab'e Soul from the Soul of a brutus Creature) it is impossible that the Soul should be under any degree of Happiness, that hath not Some Hope's or Assurance of Glory, That its Soul shall go to God when it Leaveth the Body.
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and incorruptible Inheritance, for we are by nature Children of Wrath, and eternal life is the Gift of God, (as the Apostle tells us) Rom. 6. The Gift of God is eternal Life, and it is a gift which cometh from God to us by the Hands of Christ.
and incorruptible Inheritance, for we Are by nature Children of Wrath, and Eternal life is the Gift of God, (as the Apostle tells us) Rom. 6. The Gift of God is Eternal Life, and it is a gift which comes from God to us by the Hands of christ.
And this is in, and from, Christ also and therefore he is called our Hope, 1 Tim. 1. 1. And the the Apostle, Col. 1. 27. saith, Christ in us is the Hopes of Glory:
And this is in, and from, christ also and Therefore he is called our Hope, 1 Tim. 1. 1. And the the Apostle, Col. 1. 27. Says, christ in us is the Hope's of Glory:
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This is abundantly enough to evince that positive goodness that is in the Loves of Christ, their high and sutable conveniencies to the necessities and wants of our Souls.
This is abundantly enough to evince that positive Goodness that is in the Loves of christ, their high and suitable Conveniences to the necessities and Wants of our Souls.
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What do Pleasures, Riches, Honours, whatsoever this world affordeth, signify as to the Souls wants? It wants Pardon of sins; Will any of these procure or purchase it? It wants a Righteousness wherein to stand before God;
What do Pleasures, Riches, Honours, whatsoever this world affords, signify as to the Souls Wants? It Wants Pardon of Sins; Will any of these procure or purchase it? It Wants a Righteousness wherein to stand before God;
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Will these procure it? It wants Peace of Conscience, Will those give it? It wants Purity, Will they cleanse it? It naturally wants a Right and title to Glory, and the Hopes or Assurance of it;
Will these procure it? It Wants Peace of Conscience, Will those give it? It Wants Purity, Will they cleanse it? It naturally Wants a Right and title to Glory, and the Hope's or Assurance of it;
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But (as I have shewed you) the Loves of Christ have, nay, they are not onely suted to the Souls greatest wants but to the Bodies also, at least so far as the Soul hath influence on the Body, upon the Happiness of which it undoubtedly hath;
But (as I have showed you) the Loves of christ have, nay, they Are not only suited to the Souls greatest Wants but to the Bodies also, At least so Far as the Soul hath influence on the Body, upon the Happiness of which it undoubtedly hath;
So that here is a double Argument to prove the Loves of Christ better than Wine. 1. From their Sutableness to the necessities and wants of the Soul, which are the wants of the noblest part of man. 2. From their sutableness to the wants both of Soul and body, by reason of the Reflection which the Souls good hath upon the outward Man,
So that Here is a double Argument to prove the Loves of christ better than Wine. 1. From their Suitableness to the necessities and Wants of the Soul, which Are the Wants of the Noblest part of man. 2. From their suitableness to the Wants both of Soul and body, by reason of the Reflection which the Souls good hath upon the outward Man,
and Soul, reunited in the Enjoyment of God for ever. 2. All created Comforts last but for a Season, and that a little Season. They only sute the wants of our Bodies in this Life.
and Soul, Reunited in the Enjoyment of God for ever. 2. All created Comforts last but for a Season, and that a little Season. They only suit the Wants of our Bodies in this Life.
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There are daies in this Life, Eccles. 12. 7. in which a man shall say he hath no pleasure in them? What do Riches, Honours, Friends, Pleasures, signify in a day of Sickness? 3. No created good suteth all our wants, one suteth one want, another fills up another Emptiness, none suteth all:
There Are days in this Life, Eccles. 12. 7. in which a man shall say he hath no pleasure in them? What do Riches, Honours, Friends, Pleasures, signify in a day of Sickness? 3. No created good suits all our Wants, one suits one want, Another fills up Another Emptiness, none suits all:
Psal. 78. 65. And the Psalmist saith, VVine makes glad the heart of Man. Psal. 104. 15. and Ecc. 10. 19. Wine maketh merry. But do not the Loves of Christ do this much more? Eph. 5. 19. And be you not drunk with Wine, wherein is Excess,
Psalm 78. 65. And the Psalmist Says, VVine makes glad the heart of Man. Psalm 104. 15. and ecc 10. 19. Wine makes merry. But do not the Loves of christ do this much more? Ephesians 5. 19. And be you not drunk with Wine, wherein is Excess,
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Those who are critical in words in the Latine Tongue distinguish between Voluptas and Gaudium. Pleasure they make to be nothing but the Sensual Appetites Satisfaction, 'tis common to Beasts as well as Man. Gaudium or Joy they make to be the procede of the satisfaction of the rational Appetite; the first is meerly sensual,
Those who Are critical in words in the Latin Tongue distinguish between Voluptas and Gaudium. Pleasure they make to be nothing but the Sensual Appetites Satisfaction, it's Common to Beasts as well as Man. Gaudium or Joy they make to be the proceed of the satisfaction of the rational Appetite; the First is merely sensual,
I am sure that Mirth which is in the Soul of man, that Exhilaration of his Spirits, which ariseth from the sense and apprehension of the Love of Christ unto the soul, is a Satisfaction to the Rational, Spiritual Appetite;
I am sure that Mirth which is in the Soul of man, that Exhilaration of his Spirits, which arises from the sense and apprehension of the Love of christ unto the soul, is a Satisfaction to the Rational, Spiritual Appetite;
In Chirurgery it is of use to wash and cleanse wounds, &c. Hence you read in the Gospel, of the good Samaritane that he put Wine and Oil into the wounds of the man that was fallen amongst thieves.
In Chirurgery it is of use to wash and cleanse wounds, etc. Hence you read in the Gospel, of the good Samaritan that he put Wine and Oil into the wounds of the man that was fallen among thieves.
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But in this respect are not the loves of Christ good before Wine? Wine onely satisfieth the cravings of nature, the drought of the body for want of moisture.
But in this respect Are not the loves of christ good before Wine? Wine only Satisfieth the cravings of nature, the drought of the body for want of moisture.
Let a Soul be bowed down to Hell and not know what to do, Let but the Loves of Christ shine upon it in the sealing of any promise, it forgets all its poverty, and misery.
Let a Soul be bowed down to Hell and not know what to do, Let but the Loves of christ shine upon it in the sealing of any promise, it forgets all its poverty, and misery.
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The Soul will rejoyce in Sufferings, glory in tribulation, &c. the Martyr cries out that the fire is but as a Bed of Roses. So that you see there is never a good quality in Wine but something proportionable to it, (only infinitely excelling) is to be found in Christs loves.
The Soul will rejoice in Sufferings, glory in tribulation, etc. the Martyr cries out that the fire is but as a Bed of Roses. So that you see there is never a good quality in Wine but something proportionable to it, (only infinitely excelling) is to be found in Christ loves.
But no Soul ever perished from the excess of Christs love to it, no Soul ever contracted any distemper from it, he you filled with the Spirit, saith the Apostle in the same Text, where he tells us there is an excess in Wine.
But no Soul ever perished from the excess of Christ love to it, no Soul ever contracted any distemper from it, he you filled with the Spirit, Says the Apostle in the same Text, where he tells us there is an excess in Wine.
Much of what I have said concerning the excellency of the love of Christ above Wine, taken in a literal sense, is as true concerning it, in its figurative sense,
Much of what I have said Concerning the excellency of the love of christ above Wine, taken in a literal sense, is as true Concerning it, in its figurative sense,
as it may be supposed and interpreted to signify and created comforts, they only are suited to our External wants only, they are but temporary and uncertain, they also have some ill qualities attending them.
as it may be supposed and interpreted to signify and created comforts, they only Are suited to our External Wants only, they Are but temporary and uncertain, they also have Some ill qualities attending them.
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as it signifieth nothing but the juice of the Grape, fermented and a little refined from its dregs, doth not every one thus judge, that useth Wine immoderately? that sits bibbing at a Tavern until the Wine inflameth him, Christ by his Apostle Paul hath said, Eph. 5. 18, 19. Be not drunk with Wine wherein is excess.
as it signifies nothing but the juice of the Grape, fermented and a little refined from its dregs, does not every one thus judge, that uses Wine immoderately? that sits bibbing At a Tavern until the Wine inflames him, christ by his Apostle Paul hath said, Ephesians 5. 18, 19. Be not drunk with Wine wherein is excess.
and redness of the Eyes (as Solomon Speaketh, Prov. 23, 29, 30, 31.) and yet have no sense of the Loves of Christ, no thoughts of it, make no enquiries after it, take no course for the obtaining it.
and redness of the Eyes (as Solomon Speaks, Curae 23, 29, 30, 31.) and yet have no sense of the Loves of christ, no thoughts of it, make no Enquiries After it, take no course for the obtaining it.
Do not those poor wretches Love wine better than the Love of Christ, that will not abate life a cup of wine to gain it? Those that for an intemperate cup of wine, will be disobedient to the rule which Christ hath given them.
Do not those poor wretches Love wine better than the Love of christ, that will not abate life a cup of wine to gain it? Those that for an intemperate cup of wine, will be disobedient to the Rule which christ hath given them.
My Soul in this contemplation, even akes to think what will become of drunkards, by whom I mean not those only who reel in the streets and are intoxicated with Wine,
My Soul in this contemplation, even akes to think what will become of drunkards, by whom I mean not those only who reel in the streets and Are intoxicated with Wine,
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2. But if we extend the notion of wine further, to signify all sensual Satisfactions, all created comforts, Lord how many are there in the world that in this betray their folly,
2. But if we extend the notion of wine further, to signify all sensual Satisfactions, all created comforts, Lord how many Are there in the world that in this betray their folly,
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indeed as the Poet-saith — Trahit sua quemque voluptas; Every one is not alike taken with every sensual object, the Apostle tells us we have NONLATINALPHABET, every one hath his proper lust and corruption by which he is drawn, away, the lusts of the flesh, are one mans proper lust, the lust of the Eye is anothers proper lust, the pride of life is anothers.
indeed as the Poet-saith — Trahit sua quemque voluptas; Every one is not alike taken with every sensual Object, the Apostle tells us we have, every one hath his proper lust and corruption by which he is drawn, away, the Lustiest of the Flesh, Are one men proper lust, the lust of the Eye is another's proper lust, the pride of life is another's.
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Separate from mankind, drunkards, lascivious persons, vain persons, persons that are covetous, and too greedy of the worlds riches, ambitious men, whose God is honour and applause, credit and reputation in the World,
Separate from mankind, drunkards, lascivious Persons, vain Persons, Persons that Are covetous, and too greedy of the world's riches, ambitious men, whose God is honour and applause, credit and reputation in the World,
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but we hope we do not prefer the satisfaction of them before the Loves of Christ shewed in the pardon of sin, peace of conscience, purity of heart, the hopes of glory.
but we hope we do not prefer the satisfaction of them before the Loves of christ showed in the pardon of since, peace of conscience, purity of heart, the hope's of glory.
What do you most delight to hear of? what do you please your selves most in? what do you imploy your selves most in the pursuit of? what do you most postpone, and put behind in the motions of your lives? which do you most neglect for the other? &c. 1. What do you most delight to hear of? The loves of Christ are not the objects of any sense but the Ear, but they may be heard of.
What do you most delight to hear of? what do you please your selves most in? what do you employ your selves most in the pursuit of? what do you most postpone, and put behind in the motions of your lives? which do you most neglect for the other? etc. 1. What do you most delight to hear of? The loves of christ Are not the objects of any sense but the Ear, but they may be herd of.
and yet often saying when will this Sermon be done? Judge then whether thy Soul judgeth the loves of Christ better than Wine? There are those that can rise up early in the morning, that they may follow strong drink,
and yet often saying when will this Sermon be done? Judge then whither thy Soul Judgeth the loves of christ better than Wine? There Are those that can rise up early in the morning, that they may follow strong drink,
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and continue till night, till Wine inflame them, and canst not thou rise up early to hear of the love of Christ, and sit an hour or two, till the report of his love inflameth thy Soul. Hadst thou rather hear a wanton idle story,
and continue till night, till Wine inflame them, and Canst not thou rise up early to hear of the love of christ, and fit an hour or two, till the report of his love inflames thy Soul. Hadst thou rather hear a wanton idle story,
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Thirdly, What do you most imploy your selves in the pursuit of? Is it sensible satisfactions, or Christs love, I do not here mean by [ most ] a frequency of action,
Thirdly, What do you most employ your selves in the pursuit of? Is it sensible satisfactions, or Christ love, I do not Here mean by [ most ] a frequency of actium,
and more of his action about worldly than about spiritual things, but which doth the Soul press most hard after? which pursuit hath most of the strength and vigour of the inward man? That doubtless hath the preference in the mans judgment:
and more of his actium about worldly than about spiritual things, but which does the Soul press most hard After? which pursuit hath most of the strength and vigour of the inward man? That doubtless hath the preference in the men judgement:
4. In the motions of your lives, what do you most postpone and put behind? that which is most postponed, is least preferred, Let my Tongue (saith the Psalmist, Psal. 137. 6.) cleave to the roof of my mouth,
4. In the motions of your lives, what do you most postpone and put behind? that which is most postponed, is least preferred, Let my Tongue (Says the Psalmist, Psalm 137. 6.) cleave to the roof of my Mouth,
Do you say I must pray, I and my House must seek the Lord, I must hear that my Soul live, my labour in my calling, that may stay? It is a very ill sign, that the Soul prefers earthly things before heavenly things,
Do you say I must pray, I and my House must seek the Lord, I must hear that my Soul live, my labour in my calling, that may stay? It is a very ill Signen, that the Soul prefers earthly things before heavenly things,
and the means you are to use for the gaining of it? But I have I fear said enough not only to convince you that the most men and women in the world are guilty of a false judgment, either judging Wine in the literal sense,
and the means you Are to use for the gaining of it? But I have I Fear said enough not only to convince you that the most men and women in the world Are guilty of a false judgement, either judging Wine in the literal sense,
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6. Whosoever purchaseth Wine or a satisfaction from any creature by a disobedience to the commands of Christ, doth most certainly judge, that Wine, that creature, better then Christs loves.
6. Whosoever purchases Wine or a satisfaction from any creature by a disobedience to the commands of christ, does most Certainly judge, that Wine, that creature, better then Christ loves.
Thus every Soul doth that judgeth any thing better than the Loves of Christ. Further yet there is nothing more unworthy of a man then to outlaw himself,
Thus every Soul does that Judgeth any thing better than the Loves of christ. Further yet there is nothing more unworthy of a man then to outlaw himself,
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the course of mans Soul according to reason is for his will to follow the dictate of his understanding, for him to pursue the things, which he judgeth most excellent;
the course of men Soul according to reason is for his will to follow the dictate of his understanding, for him to pursue the things, which he Judgeth most excellent;
Thirdly, Consider what an ill requital this is of Christs love to you? This argument now concerneth you as you are Christians, and believe that Christ in the fulness of time left his Fathers Throne, and took not upon him the nature of Angels,
Thirdly, Consider what an ill requital this is of Christ love to you? This argument now concerns you as you Are Christians, and believe that christ in the fullness of time left his Father's Throne, and took not upon him the nature of Angels,
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but the nature of Man. Christ in his love, his redeeming love to you hath manifested a double preference. 1. A preference of your good to his own glory and manifestative favour from God his Father.
but the nature of Man. christ in his love, his redeeming love to you hath manifested a double preference. 1. A preference of your good to his own glory and manifestative favour from God his Father.
Christ indeed in his estate of humiliation, was the beloved Son of his Father, his Father in that time proclaimed him his only begotten Son in whom he was well pleased.
christ indeed in his estate of humiliation, was the Beloved Son of his Father, his Father in that time proclaimed him his only begotten Son in whom he was well pleased.
He was made a curse for us that the blessing of Abraham might come down upon us, he cryed out upon the Cross, my God! my God! why hast thou forsaken me? 2. A preference of you to Angels.
He was made a curse for us that the blessing of Abraham might come down upon us, he cried out upon the Cross, my God! my God! why hast thou forsaken me? 2. A preference of you to Angels.
Let us then so live, so walk as by our conversation to evidence to the world, that the Loves of Christ to our Souls are better than all the Wine which the world can afford us.
Let us then so live, so walk as by our Conversation to evidence to the world, that the Loves of christ to our Souls Are better than all the Wine which the world can afford us.
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Let us in our hearts more thirst, in the Spirit after Christs Love, than the worlds imbraces, let us delight more in any reports of the love of Christ, any discourses concerning it, than in any worldly objects.
Let us in our hearts more thirst, in the Spirit After Christ Love, than the world's embraces, let us delight more in any reports of the love of christ, any discourses Concerning it, than in any worldly objects.
I remember Solomon saith, The blessing of God maketh rich; and addeth no sorrow therewith. The Loves of Christ make the Soul happy, and mixeth no sorrow with that happiness.
I Remember Solomon Says, The blessing of God makes rich; and adds no sorrow therewith. The Loves of christ make the Soul happy, and mixeth no sorrow with that happiness.
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Let us neglect them upon the prospect of the vanity of them, and the vexation of Spirit that is in them before we come to experience their vanity and rottenness. I have shewed you a far more excellent object.
Let us neglect them upon the prospect of the vanity of them, and the vexation of Spirit that is in them before we come to experience their vanity and rottenness. I have showed you a Far more excellent Object.
I have already shewed you, they are brought in by the Spouse. 1. Partly to shew us the reason why the Spouse so earnestly desired these tokens of Christs distinguishing love, viz. because she had found them good, yea good before Wine, (as is the Hebrew Idiom) 2. Partly as an argument she inforceth her Petition drawn from the value she set upon the love of Christ.
I have already showed you, they Are brought in by the Spouse. 1. Partly to show us the reason why the Spouse so earnestly desired these tokens of Christ distinguishing love, viz. Because she had found them good, yea good before Wine, (as is the Hebrew Idiom) 2. Partly as an argument she enforceth her Petition drawn from the valve she Set upon the love of christ.
That it is a good argument, for Christians to use in pleading with God for the choicest dispensations of his grace if they can truly tell him, that his Grace is very precious to them.
That it is a good argument, for Christians to use in pleading with God for the Choicest dispensations of his grace if they can truly tell him, that his Grace is very precious to them.
By knowledge I here mean no more then their believing apprehension. God hath in his word revealed the excellency of them, this revelation they have read,
By knowledge I Here mean no more then their believing apprehension. God hath in his word revealed the excellency of them, this Revelation they have read,
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and expectations from them, but nothing can be imagined more potent to incline the whole Soul to any thing than knowledge in conjunction with experience justifying our apprehension.
and Expectations from them, but nothing can be imagined more potent to incline the Whole Soul to any thing than knowledge in conjunction with experience justifying our apprehension.
when a Soul hath not only heard of the Loves of Christ, but its Eyes hath seen them, the Soul hath tasted how good the Lord is, this mightily engageth the Affections. Especially if we further consider, that whereas in all sensible objects called good, the fruition,
when a Soul hath not only herd of the Loves of christ, but its Eyes hath seen them, the Soul hath tasted how good the Lord is, this mightily engageth the Affections. Especially if we further Consider, that whereas in all sensible objects called good, the fruition,
it is quite contrary here, the enjoyment infinitely transcends the notion and apprehension, so that as the Queen of Sheba said to Solomon; It was a true report that I heard in my own land of thy Acts,
it is quite contrary Here, the enjoyment infinitely transcends the notion and apprehension, so that as the Queen of Sheba said to Solomon; It was a true report that I herd in my own land of thy Acts,
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1. The Soul of man naturally, and necessarily knowing an object to be good, and wanting it in whole or in part to any considerable degree, doth desire it,
1. The Soul of man naturally, and necessarily knowing an Object to be good, and wanting it in Whole or in part to any considerable degree, does desire it,
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It is a rule in Philosophy, we will nothing, but what to us appeareth good, It is our misery in our lapsed state, that many things to us appear so, which are not so,
It is a Rule in Philosophy, we will nothing, but what to us appears good, It is our misery in our lapsed state, that many things to us appear so, which Are not so,
but they must so appear or we cannot will them. Three things must concur to make any thing the object of a reasonable Souls desires. 1. An apprehended goodness in it.
but they must so appear or we cannot will them. Three things must concur to make any thing the Object of a reasonable Souls Desires. 1. an apprehended Goodness in it.
That is, an apprehended Sutableness in it, to our state, or circumstances, if there be never so much goodness in a thing if we have no knowledge of it, no apprehension of such goodness in it, our will moveth not by desire toward it.
That is, an apprehended Suitableness in it, to our state, or Circumstances, if there be never so much Goodness in a thing if we have no knowledge of it, no apprehension of such Goodness in it, our will moves not by desire towards it.
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yet the Philosopher and man of contemplation apprehends it no further than as it serveth for a Viaticum, a Travelling Penny to pay for food & rayment whiles he passeth through the world.
yet the Philosopher and man of contemplation apprehends it no further than as it serves for a Viaticum, a Traveling Penny to pay for food & raiment while he passes through the world.
And indeed this is the true reason why the sensual profane man saith to the Almighty, depart from me, and to Christ, what do I care for thee? for being under no conviction of his lost,
And indeed this is the true reason why the sensual profane man Says to the Almighty, depart from me, and to christ, what do I care for thee? for being under no conviction of his lost,
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and miserable estate, and possibly hardly believing that he hath an immortal Soul, or shall have any existence beyond this Life, he seeth nothing in Christ,
and miserable estate, and possibly hardly believing that he hath an immortal Soul, or shall have any existence beyond this Life, he sees nothing in christ,
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and, Ignot i nulla cupido, what good a man doth not know he never longeth for. 2. A Second thing, concurring to make the Object of desire is an apprehended possibility of attaining to or enjoying what he apprehends so sutable;
and, Ignorant i nulla Cupido, what good a man does not know he never Longeth for. 2. A Second thing, concurring to make the Object of desire is an apprehended possibility of attaining to or enjoying what he apprehends so suitable;
for the reason of man will not suffer his Soul to move towards what he apprehends impossible to be attained. Hence as no Schollar ever heartily desired all kinds & degrees of learning & knowledge:
for the reason of man will not suffer his Soul to move towards what he apprehends impossible to be attained. Hence as no Scholar ever heartily desired all Kinds & Degrees of learning & knowledge:
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and this is the reason, none desires being (though they may desire the continuance of it;) the healthy man desireth not health (though he may bless God for it and desireth the continuance of it.) The Ignorant bold presumptuous Sinner desireth not the Love of God, the pardon of Sins;
and this is the reason, none Desires being (though they may desire the Continuance of it;) the healthy man Desires not health (though he may bless God for it and Desires the Continuance of it.) The Ignorant bold presumptuous Sinner Desires not the Love of God, the pardon of Sins;
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Hence now it is that the believer desires the Loves of Christ, it apprehendeth them good, possible, and what its Soul doth stand indaily, and further need of, which apprehension is the reason why our Souls desire any thing, be it of what nature soever;
Hence now it is that the believer Desires the Loves of christ, it apprehendeth them good, possible, and what its Soul does stand indaily, and further need of, which apprehension is the reason why our Souls desire any thing, be it of what nature soever;
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2. A Second degree of Knowledge is Opinion. This riseth a little higher, the man who thus knows that the Loves of Christ are good, doth not onely know it from reading,
2. A Second degree of Knowledge is Opinion. This Riseth a little higher, the man who thus knows that the Loves of christ Are good, does not only know it from reading,
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and that Jesus Christ is the Eternal Son of God, and Equal with the Father, both in Essence and all Divine Perfections, his Reason will persuade him that there must be a Goodness,
and that jesus christ is the Eternal Son of God, and Equal with the Father, both in Essence and all Divine Perfections, his Reason will persuade him that there must be a goodness,
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3. A Third degree of Knowledge is Persuasion, arising from Demonstration. Now there is 1. A Demonstration of Sense; thus we know the Sun shines, the Fire burneth, &c. 2. A Demonstration of Reason; when we can conclude a thing from infallible Principles of natural Reason. 3. A Demonstration of Faith, which is the Demonstration of the Spirit. When men know things from the holy Spirits fully persuading them of the truth of this,
3. A Third degree of Knowledge is Persuasion, arising from Demonstration. Now there is 1. A Demonstration of Sense; thus we know the Sun shines, the Fire burns, etc. 2. A Demonstration of Reason; when we can conclude a thing from infallible Principles of natural Reason. 3. A Demonstration of Faith, which is the Demonstration of the Spirit. When men know things from the holy Spirits Fully persuading them of the truth of this,
4. There is yet a further and higher degree of Knowledg, that ariseth from Experience, being a sensible Evidence of the truth of what the Soul had before received a little of, from the sight of the Eye and hearing of the Ear, and more from the persuasion of the Spirit, and some Argumentations within itself.
4. There is yet a further and higher degree of Knowledge, that arises from Experience, being a sensible Evidence of the truth of what the Soul had before received a little of, from the sighed of the Eye and hearing of the Ear, and more from the persuasion of the Spirit, and Some Argumentations within itself.
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But none but these have any persuasion wrought in their Souls by the Spirit of God, of the Excellency of them, none else have had any real Tasts and Experience of them Knowledge and Experience of the Goodness of any Objects being those things which move the Soul to desire them,
But none but these have any persuasion wrought in their Souls by the Spirit of God, of the Excellency of them, none Else have had any real Tastes and Experience of them Knowledge and Experience of the goodness of any Objects being those things which move the Soul to desire them,
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it must necessarily follow that a good Christians Knowledge and Experience of that Goodness which is in Christs Loves, must be the grounds of their desires after them.
it must necessarily follow that a good Christians Knowledge and Experience of that goodness which is in Christ Loves, must be the grounds of their Desires After them.
and breadth of the Love of God in Jesus Christ, an heighth which the Soul hath not taken, a depth which the Soul hath not fathomed, a length and breadth which the Soul hath not measured from end to end.
and breadth of the Love of God in jesus christ, an height which the Soul hath not taken, a depth which the Soul hath not fathomed, a length and breadth which the Soul hath not measured from end to end.
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These (you have heard) must arise from a Knowledge and Experience of the goodness of those Loves. Now this Knowledge, this Experience, must be the Gift of God to,
These (you have herd) must arise from a Knowledge and Experience of the Goodness of those Loves. Now this Knowledge, this Experience, must be the Gift of God to,
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and the work of God in, and upon the Soul, yea, and that not in a way of common Grace and Illumination, but in a way of special Grace; for though a common Illumination may produce some faint desires,
and the work of God in, and upon the Soul, yea, and that not in a Way of Common Grace and Illumination, but in a Way of special Grace; for though a Common Illumination may produce Some faint Desires,
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So as till the Lord by his Spirit hath wrought in the Soul a persuasion of Faith, commanding the Soul without dispute to give credit to what he hath revealed in his Word, there will be no sincere desires in the Soul after these things.
So as till the Lord by his Spirit hath wrought in the Soul a persuasion of Faith, commanding the Soul without dispute to give credit to what he hath revealed in his Word, there will be no sincere Desires in the Soul After these things.
3. By Divine Revelation. The Excellency of the Loves of Christ is a spiritual thing, and to be judged upon Spiritual accounts, and in a Spiritual manner.
3. By Divine Revelation. The Excellency of the Loves of christ is a spiritual thing, and to be judged upon Spiritual accounts, and in a Spiritual manner.
The natural Man receiveth not the things of the Spirit of God, 1 Cor. 2. 14. So as the natural Reason of a Man will serve him very little to the gaining of this Knowledge, by the Effects, having never experienced it he cannot know it;
The natural Man receives not the things of the Spirit of God, 1 Cor. 2. 14. So as the natural Reason of a Man will serve him very little to the gaining of this Knowledge, by the Effects, having never experienced it he cannot know it;
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The Knowledge a Soul hath, or the Experience which it hath had of the Goodness and Excellency of any Object, moves the reasonable Soul to the desires of it.
The Knowledge a Soul hath, or the Experience which it hath had of the goodness and Excellency of any Object, moves the reasonable Soul to the Desires of it.
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Admitting the Believer to see things in another Light than a natural Man hath, or can see in, to have other Notions of Good and Evil, and to take the measures of them from their subserviency to the Spiritual and eternal good of the Soul;
Admitting the Believer to see things in Another Light than a natural Man hath, or can see in, to have other Notions of Good and Evil, and to take the measures of them from their subserviency to the Spiritual and Eternal good of the Soul;
but because they are ignorant, knowing nothing of Spiritual Things, or at least nothing as they ought to know it, thence it is that their Souls move not;
but Because they Are ignorant, knowing nothing of Spiritual Things, or At least nothing as they ought to know it, thence it is that their Souls move not;
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And indeed this gives us the true Reason why every unregenerate Soul is so cold in its motions toward Christ, and also may inform us how far it is possible such a Soul may go in motions of this nature.
And indeed this gives us the true Reason why every unregenerate Soul is so cold in its motions towards christ, and also may inform us how Far it is possible such a Soul may go in motions of this nature.
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All the apprehension that it is possible, a natural man should have of the Loves of Christ, must be from Reading, Hearing, or its own Reasoning and concluding from what it hath so heard, or read;
All the apprehension that it is possible, a natural man should have of the Loves of christ, must be from Reading, Hearing, or its own Reasoning and concluding from what it hath so herd, or read;
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and leaves the Soul at some Incertainties, and unfixed, and hence its Motions towards an Object of which it hath no better Evidence, are also incertain and faint, and fluctuating.
and leaves the Soul At Some Uncertainties, and unfixed, and hence its Motions towards an Object of which it hath no better Evidence, Are also incertain and faint, and fluctuating.
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The unregenerate man, having no Knowledge of Spiritual things, that is productive of more than an Opinion, the desire must be incertain and faint, according to the nature of the Opinion that causeth it.
The unregenerate man, having no Knowledge of Spiritual things, that is productive of more than an Opinion, the desire must be incertain and faint, according to the nature of the Opinion that Causes it.
for as I have said, there may be desires after Christ and his Loves, in an unregenerate Man, commensurate to that knowledge which he hath of the Goodness of them;
for as I have said, there may be Desires After christ and his Loves, in an unregenerate Man, commensurate to that knowledge which he hath of the goodness of them;
but this will speak nothing of good to the Soul, only such Desires, as flow from a Christians Knowledge of Faith, and from Experience. He that hath only a knowledge of Christ and his Loves, from Reading the word,
but this will speak nothing of good to the Soul, only such Desires, as flow from a Christians Knowledge of Faith, and from Experience. He that hath only a knowledge of christ and his Loves, from Reading the word,
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or from the Report of Ministers, may so far desire Christs Loves, as may serve him for his own ends, nay though he hath no great Faith as to that eternal State of Happiness to which Christ brings the Soul,
or from the Report of Ministers, may so Far desire Christ Loves, as may serve him for his own ends, nay though he hath no great Faith as to that Eternal State of Happiness to which christ brings the Soul,
yet for his own Security, because his notions may be true, though he hath no great fixed persuasion of them, he may yet desire the Loves of Christ so far as to bring him to an everlasting Happiness.
yet for his own Security, Because his notions may be true, though he hath no great fixed persuasion of them, he may yet desire the Loves of christ so Far as to bring him to an everlasting Happiness.
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1. They are not meer velleities, lazy wishings, and wouldings as we say, but alwaies attended with the use of means which we judge or find proper to obtain our desires.
1. They Are not mere Voluntaries, lazy wishings, and wouldings as we say, but always attended with the use of means which we judge or find proper to obtain our Desires.
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a desire arising from the knowledge and experience a Soul hath of the goodness of an Object is alwaies attended with the use of what means are within our reach for the obtaining of it.
a desire arising from the knowledge and experience a Soul hath of the Goodness of an Object is always attended with the use of what means Are within our reach for the obtaining of it.
Hence a Souls pretended desire of the pardon of sin through the blood of Christ, and of living with Christ in glory, not conjoined with fervent prayers, with an endeavour to reform our lives,
Hence a Souls pretended desire of the pardon of since through the blood of christ, and of living with christ in glory, not conjoined with fervent Prayers, with an endeavour to reform our lives,
It is only an indication, that the man or woman would be happy, and secure as to eternity (if there be such a thing which he hath heard;) but now when these desires are attended, with sad reflections upon ourselves for sin, serious indeavours against sin,
It is only an indication, that the man or woman would be happy, and secure as to eternity (if there be such a thing which he hath herd;) but now when these Desires Are attended, with sad reflections upon ourselves for since, serious endeavours against since,
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2. Desires upon knowledge and experience of the goodness of a thing are alwaies most intense, and strongest. If you observe it, the desires of our Souls are augmented from a double cause 1. The certainty of our knowledge of that goodness which is in the thing desired.
2. Desires upon knowledge and experience of the Goodness of a thing Are always most intense, and Strongest. If you observe it, the Desires of our Souls Are augmented from a double cause 1. The certainty of our knowledge of that Goodness which is in the thing desired.
but our apprehension of such a goodness, hence in reason it must follow that the desire must be strongest in that Soul, where the apprehension is most full and certain.
but our apprehension of such a Goodness, hence in reason it must follow that the desire must be Strongest in that Soul, where the apprehension is most full and certain.
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And all goodness being measured by us by the suitableness of the thing to our wants, the quicker and fuller apprehensions the Soul hath of its wants of Christ love, the stronger must the souls motions for, and towards it be.
And all Goodness being measured by us by the suitableness of the thing to our Wants, the quicker and fuller apprehensions the Soul hath of its Wants of christ love, the Stronger must the Souls motions for, and towards it be.
As the Hart panteth after the Water Brooks (as David speaketh, Psal. 42. 1.) Hence it is that when the Prayers of Hypocrites are but complementings of God, a few words of course, the prayers of the Saints are wrestlings with God (as Jacobs prayer is stiled) strong cries, and groans which cannot be uttered (as the Apostle speaketh, Rom. 8.) where any Soul findeth such desires as these, it hath reason to rejoice,
As the Heart pants After the Water Brooks (as David speaks, Psalm 42. 1.) Hence it is that when the Prayers of Hypocrites Are but complementings of God, a few words of course, the Prayers of the Saints Are wrestlings with God (as Jacobs prayer is styled) strong cries, and groans which cannot be uttered (as the Apostle speaks, Rom. 8.) where any Soul finds such Desires as these, it hath reason to rejoice,
and be comforted concerning the truth of its grace, tho it findeth its actions imperfect, and Gods manifestations of himself to it in consolatory influences not so full.
and be comforted Concerning the truth of its grace, though it finds its actions imperfect, and God's manifestations of himself to it in consolatory influences not so full.
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as flow from a knowledge, or any experience of Divine Love, I mean a knowledge of Faith, a certain firm persuasion wrought in the heart of that goodness and excellency that is in Christ,
as flow from a knowledge, or any experience of Divine Love, I mean a knowledge of Faith, a certain firm persuasion wrought in the heart of that Goodness and excellency that is in christ,
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The Soul that hath these true desires, will find them attended with trouble and unquietness till it hath in some measure at least obtained the thing which it desireth,
The Soul that hath these true Desires, will find them attended with trouble and unquietness till it hath in Some measure At least obtained the thing which it Desires,
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and uneasiness in the Soul. But now desires after Christ and his loves, attended with no trouble, no uneasiness for want of the accomplishment and obtaining of them, faint and cold,
and uneasiness in the Soul. But now Desires After christ and his loves, attended with no trouble, no uneasiness for want of the accomplishment and obtaining of them, faint and cold,
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Two things are said of the slothful sluggard. 1. That he desireth and hath nothing, he never obtaineth his desire. 2. That his desires kill him, they do him hurt, no good;
Two things Are said of the slothful sluggard. 1. That he Desires and hath nothing, he never obtaineth his desire. 2. That his Desires kill him, they do him hurt, no good;
It is as true as to Spiritual things, the Grace of God, the Loves of Christ. The Souls of Sluggards, that will sometimes say, O that I had my part in Christ, O that my Iniquities might be pardoned, O that I might live with God in Glory, &c. but never will do any thing toward these things, not so much as deny themselves in a Lust,
It is as true as to Spiritual things, the Grace of God, the Loves of christ. The Souls of Sluggards, that will sometime say, Oh that I had my part in christ, Oh that my Iniquities might be pardoned, Oh that I might live with God in Glory, etc. but never will do any thing towards these things, not so much as deny themselves in a Lust,
these Souls have nothing. The truth is they have nothing of any true desire proceeding from any sound knowledge, or any true experience, but they shall have nothing. Their Desires kill them, if they trust to these desires of Grace, as Indications of a truth of Grace, they kill them, they cheat their own Souls to an eternal ruine, and destruction.
these Souls have nothing. The truth is they have nothing of any true desire proceeding from any found knowledge, or any true experience, but they shall have nothing. Their Desires kill them, if they trust to these Desires of Grace, as Indications of a truth of Grace, they kill them, they cheat their own Souls to an Eternal ruin, and destruction.
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Thus much I have thought fit to add in this place in answer to that question, which we sometimes meet with, Whether the desire of grace be grace? A true resolution of it is of mighty use sometimes to Souls under melancholick distempers,
Thus much I have Thought fit to add in this place in answer to that question, which we sometime meet with, Whither the desire of grace be grace? A true resolution of it is of mighty use sometime to Souls under melancholic distempers,
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I shall shut up this discourse with a word of exhortation. 1. To all to look to their desires, their pretended desires after Christ, and his loves. That of the Apostle, 1 Cor. 16. 22. is a dreadful Curse.
I shall shut up this discourse with a word of exhortation. 1. To all to look to their Desires, their pretended Desires After christ, and his loves. That of the Apostle, 1 Cor. 16. 22. is a dreadful Curse.
But one desires him from a knowledge by hearsay of the goodness of his loves, another desires him from a knowledge of faith, a setled persuasion of it wrought in his heart by the Spirit of God, and some tasts and experience of it;
But one Desires him from a knowledge by hearsay of the Goodness of his loves, Another Desires him from a knowledge of faith, a settled persuasion of it wrought in his heart by the Spirit of God, and Some tastes and experience of it;
and cold and lazy, and will speak nothing of good for the Soul that hath them, you have heard the other desires are strong, and intense, vehement and fervent, active and diligent.
and cold and lazy, and will speak nothing of good for the Soul that hath them, you have herd the other Desires Are strong, and intense, vehement and fervent, active and diligent.
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But see that your knowledge of the goodness of these loves be a knowledge of faith, not a meer knowledge from report and hearsay, as we may know many things of which we believe nothing;
But see that your knowledge of the Goodness of these loves be a knowledge of faith, not a mere knowledge from report and hearsay, as we may know many things of which we believe nothing;
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I have shewed you that the Knowledge of Faith, is a knowledge of persuasion of the excellency of the loves of Christ in themselves (for I am not now discoursing of the persuasion that you have a particular interest in them) a firm, setled, constant persuasion of the Soul, that the love of Christ is the most desirable good in Heaven or Earth, better then Wine yea better than life itself.
I have showed you that the Knowledge of Faith, is a knowledge of persuasion of the excellency of the loves of christ in themselves (for I am not now discoursing of the persuasion that you have a particular Interest in them) a firm, settled, constant persuasion of the Soul, that the love of christ is the most desirable good in Heaven or Earth, better then Wine yea better than life itself.
This is the work of the Spirit of God in the Soul. A man can by no study persuade himself of this, we can, by no art, no words, no arguments of ours persuade Souls of this.
This is the work of the Spirit of God in the Soul. A man can by no study persuade himself of this, we can, by no art, no words, no Arguments of ours persuade Souls of this.
he hath given you it in writing, that you may exercise your selves in it by reading, he hath appointed the Ordinance of Preaching, that you may receive it by your ears; neither reading nor hearing will beget in your Souls such a knowledge of Christs love as will be productive of this knowledge which I call the knowledge of faith, but they are both means, means within our own power,
he hath given you it in writing, that you may exercise your selves in it by reading, he hath appointed the Ordinance of Preaching, that you may receive it by your ears; neither reading nor hearing will beget in your Souls such a knowledge of Christ love as will be productive of this knowledge which I call the knowledge of faith, but they Are both means, means within our own power,
and with the use of which God useth to concur, and in the neglect of which, no•e can expect that the holy Spirit of God should work such a knowledge of the excellency of Christ and his loves,
and with the use of which God uses to concur, and in the neglect of which, no•e can expect that the holy Spirit of God should work such a knowledge of the excellency of christ and his loves,
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but because it is that with the use of which God ordinarily concurreth in giving the Soul a power to believe, therefore the Apostle tells us, That faith cometh by hearing.
but Because it is that with the use of which God ordinarily concurreth in giving the Soul a power to believe, Therefore the Apostle tells us, That faith comes by hearing.
2. The holy Sacrament is another means, at least for a further knowledge of Christ and his loves, I am not of their minds who think that the Lords Supper is a means for conveighing the first knowledge of faith, concerning Christ and his Loves, to the Soul;
2. The holy Sacrament is Another means, At least for a further knowledge of christ and his loves, I am not of their minds who think that the lords Supper is a means for conveying the First knowledge of faith, Concerning christ and his Loves, to the Soul;
if it had, Christ doubtless would have given it in commission to his Apostles, not only to go and preach to, and Baptize all Nations, but also to Administer the Supper to them, which he did not if any will say, both Sacraments are intended, I shall not contend,
if it had, christ doubtless would have given it in commission to his Apostles, not only to go and preach to, and Baptise all nations, but also to Administer the Supper to them, which he did not if any will say, both Sacraments Are intended, I shall not contend,
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but the Apostles practice expoundeth our Saviours precept, who baptized none till they believed, and made a profession of their true faith in Christ, the Sacrament is not a means for ignorant persons and unbelievers, to come to the first knowledge of Faith,
but the Apostles practice expoundeth our Saviors precept, who baptised none till they believed, and made a profession of their true faith in christ, the Sacrament is not a means for ignorant Persons and unbelievers, to come to the First knowledge of Faith,
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I Am now come to the last proposition I observed from these words, which I told you might be either considered, As a Reason why she desired the tokens of Christs distinguishing loves, (a reason drawn from her knowledge and experience of the goodness, the transcendent goodness of them.
I Am now come to the last proposition I observed from these words, which I told you might be either considered, As a Reason why she desired the tokens of Christ distinguishing loves, (a reason drawn from her knowledge and experience of the Goodness, the transcendent Goodness of them.
Prop. 10. That our value, and estimate of the love of Christ above all other things is an excellent argument for a Soul to use with God for the obtaining of it.
Prop. 10. That our valve, and estimate of the love of christ above all other things is an excellent argument for a Soul to use with God for the obtaining of it.
An argument is a mean brought either to prove a proposition, or to move the Affections. The Logicians bring arguments to prove the just connexion of Subjects, and Predicates in propositions.
an argument is a mean brought either to prove a proposition, or to move the Affections. The Logicians bring Arguments to prove the just connexion of Subject's, and Predicates in propositions.
The Orator useth them to move mens wills and affections, the business of the Soul with God in any prayer, is the business of an Orator; the Arguments he hath to use, are such as may move God to bestow the good things upon him which he desireth.
The Orator uses them to move men's wills and affections, the business of the Soul with God in any prayer, is the business of an Orator; the Arguments he hath to use, Are such as may move God to bestow the good things upon him which he Desires.
what is the Argument he useth to enforce this Petition? How amiable are thy Tabernacles, O Lord of Hosts? V. 1. My Soul longeth, yea even fainteth for the Courts of the Lord;
what is the Argument he uses to enforce this Petition? How amiable Are thy Tabernacles, Oh Lord of Hosts? V. 1. My Soul Longeth, yea even fainteth for the Courts of the Lord;
The End here aimed at is by prayer to obtain the loves of Christ, so as the goodness of the arguments to be used in this case depends upon the force they have with God to move him to grant the requests of our lips.
The End Here aimed At is by prayer to obtain the loves of christ, so as the Goodness of the Arguments to be used in this case depends upon the force they have with God to move him to grant the requests of our lips.
3. Persuasive arguments have their force either upon a natural account, and that is mostly from the infirmity of our Natures, which renders them subject to be affected with fine words, passionate expressions;
3. Persuasive Arguments have their force either upon a natural account, and that is mostly from the infirmity of our Nature's, which renders them Subject to be affected with fine words, passionate expressions;
Hence I shall desire you in the first place, to observe what frequent use the People of God have made of it in their applications to the Throne of Grace.
Hence I shall desire you in the First place, to observe what frequent use the People of God have made of it in their applications to the Throne of Grace.
my Soul thirsteth for God, the Living God, when shall I come and appear before thee, O God? His Request there lies in the last words, That he might come and appear before God, the Argument he useth is from the value he had for such a mercy, so as the Hart did not more pant after the water-brooks. The same Argument he useth,
my Soul Thirsteth for God, the Living God, when shall I come and appear before thee, Oh God? His Request there lies in the last words, That he might come and appear before God, the Argument he uses is from the valve he had for such a mercy, so as the Heart did not more pant After the Water brooks. The same Argument he uses,
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So he goes on in a variety of Phrases, all expressing but his great value and estimate of such a mercy, to that degree that he preferreth the condition of a poor Sparrow,
So he Goes on in a variety of Phrases, all expressing but his great valve and estimate of such a mercy, to that degree that he preferreth the condition of a poor Sparrow,
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First, This Argument speaketh Christ in the Soul. What the Apostle saith in another case, No man calleth Jesus Christ Lord but from the Spirit, may be applied in this.
First, This Argument speaks christ in the Soul. What the Apostle Says in Another case, No man calls jesus christ Lord but from the Spirit, may be applied in this.
To you that believe (saith the Apostle) he is precious. Now what Joseph said to his Brethren of Benjamin: Bring your Brother Benjamin, or see my face no more.
To you that believe (Says the Apostle) he is precious. Now what Joseph said to his Brothers of Benjamin: Bring your Brother Benjamin, or see my face no more.
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He giveth further grace upon the account of Christ 's Intercession for us, and the Spirit's Intercession for us: For we know not what to pray for as we ought,
He gives further grace upon the account of christ is Intercession for us, and the Spirit's Intercession for us: For we know not what to pray for as we ought,
and he that searcheth the heart knoweth what is the mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God, Rom. 8. 26, 27. Now a due estimate and value of the Love of Christ in a Soul, is an Indication of the Spirit of Christ dwelling in the Soul;
and he that Searches the heart Knoweth what is the mind of the Spirit, Because he makes Intercession for the Saints according to the Will of God, Rom. 8. 26, 27. Now a due estimate and valve of the Love of christ in a Soul, is an Indication of the Spirit of christ Dwelling in the Soul;
He is faithful that hath promised (saith the Apostle;) so that if it be a sufficient Argument to use with a man to obtain any thing we would have, to tell him, He hath promised it, it holdeth towards God more strongly,
He is faithful that hath promised (Says the Apostle;) so that if it be a sufficient Argument to use with a man to obtain any thing we would have, to tell him, He hath promised it, it holds towards God more strongly,
I say, when a Soul can go to God, and say in truth, that he valueth his love and favour above Wine, above Life, above all created comforts, this Argument layeth hold upon several Promises of God.
I say, when a Soul can go to God, and say in truth, that he valueth his love and favour above Wine, above Life, above all created comforts, this Argument Layeth hold upon several Promises of God.
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It layeth hold upon a Promise of filling and satisfaction, Matth. 5. 6. Blessed are they who hunger and thirst after Righteousness, for they shall be filled.
It Layeth hold upon a Promise of filling and satisfaction, Matthew 5. 6. Blessed Are they who hunger and thirst After Righteousness, for they shall be filled.
Righteousness is Grace, whether you take it for the Righteousness of Justification, the Righteousness of Christ, in which every Soul must stand righteous before God:
Righteousness is Grace, whither you take it for the Righteousness of Justification, the Righteousness of christ, in which every Soul must stand righteous before God:
Or the Righteousness of Sanctification, habits and acts of Holiness wrought in us, and done by us, they are both from Grace, from the free Love of God shining upon our Souls.
Or the Righteousness of Sanctification, habits and acts of Holiness wrought in us, and done by us, they Are both from Grace, from the free Love of God shining upon our Souls.
He that hungers and thirsts after it, is he that intensely desires it. Hunger and thirst are natural passions arising in us from our want of due aliment; nature inforcing in us a sense of that want, (and of all other) they are the most vehement.
He that hunger's and thirsts After it, is he that intensely Desires it. Hunger and thirst Are natural passion arising in us from our want of due aliment; nature enforcing in us a sense of that want, (and of all other) they Are the most vehement.
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so as hungring and thirsting after Righteousness, importeth vehement desires after Grace, which desires testifie the Soul's estimate of it, and value for it;
so as hungering and thirsting After Righteousness, imports vehement Desires After Grace, which Desires testify the Soul's estimate of it, and valve for it;
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and truly say,, that he prizeth the Loves of Christ above all things, layeth hold of all these Promises of which the holy Scriptures are full, Isa. 55. 1, 2. Ho every one that thirsteth, come you to the waters,
and truly say,, that he prizeth the Loves of christ above all things, Layeth hold of all these Promises of which the holy Scriptures Are full, Isaiah 55. 1, 2. Ho every one that Thirsteth, come you to the waters,
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These now, and such like, are general Promises comprehensive of all the Love of Christ to the Soul, in the various manifestations of it, according to the Soul's diversified necessities, with respect to its several circumstances.
These now, and such like, Are general Promises comprehensive of all the Love of christ to the Soul, in the various manifestations of it, according to the Soul's diversified necessities, with respect to its several Circumstances.
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Now observe to whom these Promises are made, to those that love Christ, and in evidence of that love, hunger and thirst after him, to them the Promises are made, 1. That the Father will love that man or woman. 2. That both Christ,
Now observe to whom these Promises Are made, to those that love christ, and in evidence of that love, hunger and thirst After him, to them the Promises Are made, 1. That the Father will love that man or woman. 2. That both christ,
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Nay, there is yet another sort of Promises, which such a Soul challengeth, viz. all those Promises of a further supply and increase of Grace to those that have the Seed of Grace: As Matth. 13. 12. To him that hath shall be given,
Nay, there is yet Another sort of Promises, which such a Soul Challengeth, viz. all those Promises of a further supply and increase of Grace to those that have the Seed of Grace: As Matthew 13. 12. To him that hath shall be given,
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Now where the Soul can challenge God upon a Promise, and lay claim to the mercy which it asketh, from an obligation which God by his Word hath laid upon himself, to give it:
Now where the Soul can challenge God upon a Promise, and lay claim to the mercy which it asks, from an obligation which God by his Word hath laid upon himself, to give it:
3. Further yet this argument toucheth God as he is a tender Father. God (you know) to let us know his heart to his poor Creatures, amongst other names of relation hath taken to him that of a Father, to let us know there is in his gracious nature something analogous or proportionable to the heart and bowels of Earthly Parents to their Children,
3. Further yet this argument touches God as he is a tender Father. God (you know) to let us know his heart to his poor Creatures, among other names of Relation hath taken to him that of a Father, to let us know there is in his gracious nature something analogous or proportionable to the heart and bowels of Earthly Parents to their Children,
nor a Scorpion instead of Fish, and thence concludeth, that if we being evil know how to give good things to our Children, much more will our Heavenly Father give good things to them that ask him.
nor a Scorpion instead of Fish, and thence Concludeth, that if we being evil know how to give good things to our Children, much more will our Heavenly Father give good things to them that ask him.
for your Child to come, and beg your love to it, telling you, that it valueth your love above all things in the world, that it had rather have your love, your heart towards it,
for your Child to come, and beg your love to it, telling you, that it valueth your love above all things in the world, that it had rather have your love, your heart towards it,
than have all the estate you can give it? Shall there not be something in the heart of God proportionated to this affection in your hearts? Is it possible that a Child of God, should come to God,
than have all the estate you can give it? Shall there not be something in the heart of God proportionated to this affection in your hearts? Is it possible that a Child of God, should come to God,
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The Glory of God being his own great end, which he pursueth in all his actions, he useth a great argument to God, that saith unto him, Father glorify thy self. So gracious is God, that he gives us leave to fetch arguments from our selves, our own wants,
The Glory of God being his own great end, which he pursueth in all his actions, he uses a great argument to God, that Says unto him, Father Glorify thy self. So gracious is God, that he gives us leave to fetch Arguments from our selves, our own Wants,
By way of Instruction, first, we may observe, That the meanest Child of God is furnished with a better argument to encourage his hopes in his addresses to the throne of Grace,
By Way of Instruction, First, we may observe, That the Meanest Child of God is furnished with a better argument to encourage his hope's in his Addresses to the throne of Grace,
There are arguments, which Sinners may use, from the infiniteness, and freeness of the divine bounty and goodness, from their relation to God, as his Creatures, from the greatness of their misery, &c. and they may obtain something from God upon these pleas, from that infinite goodness,
There Are Arguments, which Sinners may use, from the infiniteness, and freeness of the divine bounty and Goodness, from their Relation to God, as his Creatures, from the greatness of their misery, etc. and they may obtain something from God upon these pleasant, from that infinite Goodness,
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Other arguments may be of avail with God for the obtaining some good things of this life, this is of force for the obtaining those of highest consequence relating to the internal,
Other Arguments may be of avail with God for the obtaining Some good things of this life, this is of force for the obtaining those of highest consequence relating to the internal,
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Secondly, This offers us a great incouragement to examine our selves upon this point, Whether we have a due estimate of the loves of Christ, Whether we can truly say to our blessed Lord, That his loves are better than Wine, and that we value them not only above all sensual satisfactions, which the profane scandalous Sinner doeth not,
Secondly, This offers us a great encouragement to examine our selves upon this point, Whither we have a due estimate of the loves of christ, Whither we can truly say to our blessed Lord, That his loves Are better than Wine, and that we valve them not only above all sensual satisfactions, which the profane scandalous Sinner doth not,
I remember when our Saviour examined Peter about his love to him, he propounded to him this question, Joh. 21. 15. Simon Peter lovest thou me more than these? I do know that many Interpreters by [ these ] in that Text understand his other Disciples standing by.
I Remember when our Saviour examined Peter about his love to him, he propounded to him this question, John 21. 15. Simon Peter Lovest thou me more than these? I do know that many Interpreters by [ these ] in that Text understand his other Disciples standing by.
but I remember Bernard in one of his Sermons upon the Canticles puts another sense upon the words, Lovest thou me more than thou lovest these? and so it may be referred either to the company with whom he was,
but I Remember Bernard in one of his Sermons upon the Canticles puts Another sense upon the words, Lovest thou me more than thou Lovest these? and so it may be referred either to the company with whom he was,
yea if his own life be set before him, not to be enjoyed without the loss of Christs love, he must be able to say that he loves Christ more than that, Mat. 10. 37. He that loveth Father or Mother more than me, is not worthy of me,
yea if his own life be Set before him, not to be enjoyed without the loss of Christ love, he must be able to say that he loves christ more than that, Mathew 10. 37. He that loves Father or Mother more than me, is not worthy of me,
But I have formerly given you some directions how to try your selves, whether the loves of Christ in the apprehension of your Souls are good before Wine, and shall therefore add no more on this argument. In the third place;
But I have formerly given you Some directions how to try your selves, whither the loves of christ in the apprehension of your Souls Are good before Wine, and shall Therefore add no more on this argument. In the third place;
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but in a dark day, under the prevailings of Melancholy, or boisterous Temptations, it can find many Arguments to deter it from Addresses to God, its own vileness and unworthiness considered with God's purity and holiness, the multitude of its sins, its former Prayers (as it fancieth) lying by not answered,
but in a dark day, under the prevailings of Melancholy, or boisterous Temptations, it can find many Arguments to deter it from Addresses to God, its own vileness and unworthiness considered with God's purity and holiness, the multitude of its Sins, its former Prayers (as it fancieth) lying by not answered,
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David made his vileness and unworthiness an Argument, Psal. 25. Pardon mine iniquity (saith he) for it is great. That's an Argument all have, and at all times.
David made his vileness and unworthiness an Argument, Psalm 25. Pardon mine iniquity (Says he) for it is great. That's an Argument all have, and At all times.
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A true Christian would have an Argument of a more special nature, and such a one as in the use of, he could go boldly and with confidence to the Throne of Grace.
A true Christian would have an Argument of a more special nature, and such a one as in the use of, he could go boldly and with confidence to the Throne of Grace.
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This is therefore the first thing which we have to do, to be restless till we find that we can say it in truth, that we value Christ's Loves above all earthly things.
This is Therefore the First thing which we have to do, to be restless till we find that we can say it in truth, that we valve Christ's Loves above all earthly things.
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It is one great reason why men neglect and are careless as to the Loves of Christ, because they do not remember they have immortal Souls, nor consider any future state,
It is one great reason why men neglect and Are careless as to the Loves of christ, Because they do not Remember they have immortal Souls, nor Consider any future state,
Men know that they have bodies, and experience hunger, and thirst, and cold, and so are very busie in taking care what they shall eat, and drink, and put on, but they do not know, at least they do not attend to their knowledge of it,
Men know that they have bodies, and experience hunger, and thirst, and cold, and so Are very busy in taking care what they shall eat, and drink, and put on, but they do not know, At lest they do not attend to their knowledge of it,
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determining concerning their Souls according to their fancies, and the dictates of their own vitiated reason, not according to the revelations of the Divine Will;
determining Concerning their Souls according to their fancies, and the dictates of their own vitiated reason, not according to the revelations of the Divine Will;
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would men think more of their Souls, and consider the immortality of them, would they determine concerning them, according to Divine Revelation, it were impossible they should so far,
would men think more of their Souls, and Consider the immortality of them, would they determine Concerning them, according to Divine Revelation, it were impossible they should so Far,
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and which must return to dust and consequently whatsoever is good for the Soul, must be infinitely more good than what only serveth the necessities of our earthly part,
and which must return to dust and consequently whatsoever is good for the Soul, must be infinitely more good than what only serves the necessities of our earthly part,
and to prefer greater, before lesser interests, and to value what makes for their greatest interests, above what is only subservient to an interest of lesser value.
and to prefer greater, before lesser interests, and to valve what makes for their greatest interests, above what is only subservient to an Interest of lesser valve.
and to engage them to take their measures of these things from the revelation of the will of God, in his word, not from their own wild fancies, and ratiocinations.
and to engage them to take their measures of these things from the Revelation of the will of God, in his word, not from their own wild fancies, and ratiocinations.
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The Father forgives Sins, but it is for Christ 's sake; as God for Christ 's sake hath forgiven you (saith the Apostle) we have Redemption, forgiveness of Sin through his blood.
The Father forgives Sins, but it is for christ is sake; as God for christ is sake hath forgiven you (Says the Apostle) we have Redemption, forgiveness of since through his blood.
In him we have righteousness, peace, through him we have access, an entrance into the hol•est of all; the Father hath given unto him Eternal life, that he should give it to whomsoever he pleaseth.
In him we have righteousness, peace, through him we have access, an Entrance into the hol•est of all; the Father hath given unto him Eternal life, that he should give it to whomsoever he Pleases.
This now can appear to a Soul from no other light but that of Revelation, study therefore the holy Scriptures, meditate therein night and day, they testify all this concerning Christ.
This now can appear to a Soul from no other Light but that of Revelation, study Therefore the holy Scriptures, meditate therein night and day, they testify all this Concerning christ.
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A full persuasion of these two things, 1. That we have immortal Souls, ordained to an eternity, either of happiness or misery. 2. That nothing but the love of Christ can furnish them with those good things which are proper,
A full persuasion of these two things, 1. That we have immortal Souls, ordained to an eternity, either of happiness or misery. 2. That nothing but the love of christ can furnish them with those good things which Are proper,
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and necessary for them, with respect to their Eternal Happiness, are enough to convince Men and Women that the loves of Christ are as much better than Wine, and to be preferred to it,
and necessary for them, with respect to their Eternal Happiness, Are enough to convince Men and Women that the loves of christ Are as much better than Wine, and to be preferred to it,
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as the Soul is better than the Body, and the things suited to its wants, better than those things which are only suited to the wants of the outward man.
as the Soul is better than the Body, and the things suited to its Wants, better than those things which Are only suited to the Wants of the outward man.
tho you say enough to persuade them, though you shut up their mouths, and they having nothing to say, such a power hath lust in the heart of man, into such a debauchery is the nature of man degenerated.
though you say enough to persuade them, though you shut up their mouths, and they having nothing to say, such a power hath lust in the heart of man, into such a debauchery is the nature of man degenerated.
Admitting men to believe, that they have immortal Souls, and that the Holy Scriptures are the Word of God, there is nothing in nature hath a fuller evidence than this truth, that the loves of Christ are preferrible to all things in the world, and a man cannot act like a reasonable creature in preferring any thing unto them;
Admitting men to believe, that they have immortal Souls, and that the Holy Scriptures Are the Word of God, there is nothing in nature hath a fuller evidence than this truth, that the loves of christ Are preferrible to all things in the world, and a man cannot act like a reasonable creature in preferring any thing unto them;
yet who believes it? who lives up to this demonstration? It is God must persuade the Soul of this, and till the Soul hath this written and ingraven upon it by the finger of his Spirit, it will never so Judge. Lastly therefore,
yet who believes it? who lives up to this demonstration? It is God must persuade the Soul of this, and till the Soul hath this written and engraven upon it by the finger of his Spirit, it will never so Judge. Lastly Therefore,
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2. This will speak the Soul to be a wise and understanding Soul. Certain it is (as I have already shewed you) that the loves of Christ are good before Wine.
2. This will speak the Soul to be a wise and understanding Soul. Certain it is (as I have already showed you) that the loves of christ Are good before Wine.
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The excellency of a Soul lyeth in its conformity to God, he is an Atheist who owneth not God to be the first Being, and to be of all Beings, the most excellent, and perfect Being.
The excellency of a Soul lies in its conformity to God, he is an Atheist who owneth not God to be the First Being, and to be of all Beings, the most excellent, and perfect Being.
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and liveth most up to the Divine Pattern, doing what God doth, that must needs be the most wise, excellent, understanding Soul. Now will not a little reason serve to convince us that Christ is the most excelling Object,
and lives most up to the Divine Pattern, doing what God does, that must needs be the most wise, excellent, understanding Soul. Now will not a little reason serve to convince us that christ is the most excelling Object,
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and therefore to be preferred to all sublunary enjoyments? Doth not the Scripture represent him to us as altogether desires, as the chiefest of ten thousand, as the well beloved of the Father in whom he is well pleased, as he whom we ought to love with all our heart, all our Soul, all our Strength? Doth not the Father, the Heavenly Father love him above all other objects? To which of the Angels said he at any time.
and Therefore to be preferred to all sublunary enjoyments? Does not the Scripture represent him to us as altogether Desires, as the chiefest of ten thousand, as the well Beloved of the Father in whom he is well pleased, as he whom we ought to love with all our heart, all our Soul, all our Strength? Does not the Father, the Heavenly Father love him above all other objects? To which of the Angels said he At any time.
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3. This will speak an heavenly sublimated Soul, purged from the dregs of sensuality and from an earthly mind, a Soul risen with Christ, and seeking the things which are above, Col. 3. 1. The preference of Wine, any sensual satisfactions,
3. This will speak an heavenly sublimated Soul, purged from the dregs of sensuality and from an earthly mind, a Soul risen with christ, and seeking the things which Are above, Col. 3. 1. The preference of Wine, any sensual satisfactions,
Lastly, You have heard what an argument this will supply a Soul with in all its addresses and applications to God for any grace or favour, no argument can be more moving, more prevailing with God, none that layeth hold upon more promises,
Lastly, You have herd what an argument this will supply a Soul with in all its Addresses and applications to God for any grace or favour, no argument can be more moving, more prevailing with God, none that Layeth hold upon more promises,
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O therefore labour for this frame of Spirit, and give your Souls no rest until you find that they indeed do prefer the love of Christ before all other things in Heaven and Earth.
O Therefore labour for this frame of Spirit, and give your Souls no rest until you find that they indeed do prefer the love of christ before all other things in Heaven and Earth.
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Secondly, This notion calleth to all you who profess Godliness, and to any thing of the Spirit of Adoption, which teacheth to cry Abba Father, to take heed of a Carnal mind, an heart cleaving to any created comforts in excessive degrees,
Secondly, This notion calls to all you who profess Godliness, and to any thing of the Spirit of Adoption, which Teaches to cry Abba Father, to take heed of a Carnal mind, an heart cleaving to any created comforts in excessive Degrees,
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Is this such an argument of force with God? Let then such as can use it in truth make use of it, I doubt not but I speak to many, who can in truth say, that they value the loves of Christ the tokens of his special,
Is this such an argument of force with God? Let then such as can use it in truth make use of it, I doubt not but I speak to many, who can in truth say, that they valve the loves of christ the tokens of his special,
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when you go to God plead this, take unto you words, and say, Lord, let me be made a partaker of thy special distinguishing love, thou knowest that my Soul valueth it above mountains of Gold, Rocks of Pearl,
when you go to God plead this, take unto you words, and say, Lord, let me be made a partaker of thy special distinguishing love, thou Knowest that my Soul valueth it above Mountains of Gold, Rocks of Pearl,
as thinking that thy prizing the loves of Christ, meriteth the further manifestations of them to thy Soul, thou only pleadest it as a gracious habit wrought in thy Soul, by which God hath fulfilled in thy Soul the condition of the promise;
as thinking that thy prizing the loves of christ, merits the further manifestations of them to thy Soul, thou only pleadest it as a gracious habit wrought in thy Soul, by which God hath fulfilled in thy Soul the condition of the promise;
thou only beggest of God, that he who hath wrought in thy Soul that condition to which he hath annexed his promise, would now fulfil also that promise to thy Soul which is annexed to that condition.
thou only beggest of God, that he who hath wrought in thy Soul that condition to which he hath annexed his promise, would now fulfil also that promise to thy Soul which is annexed to that condition.
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Christ hath good Ointments, which cast a savour, my meaning is (according to my former explication of the words) That the Lord Jesus Christ, is filled with the graces of the blessed Spirit, which in themselves are as good Ointments,
christ hath good Ointments, which cast a savour, my meaning is (according to my former explication of the words) That the Lord jesus christ, is filled with the graces of the blessed Spirit, which in themselves Are as good Ointments,
and whose excellency is discerned by every true Believer, by every Soul that is espoused to the Lord Jesus Christ (to use the Apostles phrase, I have espoused you to one Husband.) For a further discourse upon this Proposition, let me first shew you,
and whose excellency is discerned by every true Believer, by every Soul that is espoused to the Lord jesus christ (to use the Apostles phrase, I have espoused you to one Husband.) For a further discourse upon this Proposition, let me First show you,
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and with power, Acts 10. 38. That phrase in the Epistle to the Hebrews; borrowed out of Psal. 45. as I shewed you, is excellently interpreted by John: God gave not the Spirit unto him by measure, Joh. 3. 34. The Grace of God was said to be upon him, Luk. 2. 40. and he is said to be full of Grace and Truth, Joh. 1. 14. Grace in Scripture,
and with power, Acts 10. 38. That phrase in the Epistle to the Hebrews; borrowed out of Psalm 45. as I showed you, is excellently interpreted by John: God gave not the Spirit unto him by measure, John 3. 34. The Grace of God was said to be upon him, Luk. 2. 40. and he is said to be full of Grace and Truth, John 1. 14. Grace in Scripture,
and so Grace is in St. Pauls Epistles to the Romans and Galatians, and in his other Epistles opposed to works; thus we are said to be justified by Grace, saved by Grace.
and so Grace is in Saint Paul's Epistles to the Romans and Galatians, and in his other Epistles opposed to works; thus we Are said to be justified by Grace, saved by Grace.
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thus Love is called a Grace, 2 ▪ Cor. 8. 6. and in this sense the Apostle telleth the Corinthians, God is able to make all Grace to abound to them, 2 Cor. 8. 9. In this sense we are commanded to grow in Grace, that is in holy & virtuous dispositions, or habits, 2 Pet. 3. 18. It is expounded by 2 Pet. 1. 5. Add to your 〈 ◊ 〉 virtue;
thus Love is called a Grace, 2 ▪ Cor. 8. 6. and in this sense the Apostle Telleth the Corinthians, God is able to make all Grace to abound to them, 2 Cor. 8. 9. In this sense we Are commanded to grow in Grace, that is in holy & virtuous dispositions, or habits, 2 Pet. 3. 18. It is expounded by 2 Pet. 1. 5. Add to your 〈 ◊ 〉 virtue;
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and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity. The Grace of Christ is taken in a double sense.
and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, Brotherly kindness; and to Brotherly kindness, charity. The Grace of christ is taken in a double sense.
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and truly in this sense Grace comes by Jesus Christ, for out of him God loveth no Soul. In this sense the Apostle wisheth to the Romans, Grace and peace from God our Father,
and truly in this sense Grace comes by jesus christ, for out of him God loves no Soul. In this sense the Apostle wishes to the Roman, Grace and peace from God our Father,
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he himself was from Eternity, beloved of God, and that both necessarily, and freely, being his Fathers Son, begotten from Eternity, the Father loved him, delighted in him;
he himself was from Eternity, Beloved of God, and that both necessarily, and freely, being his Father's Son, begotten from Eternity, the Father loved him, delighted in him;
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and indeed in this sense Christ may be said to have been the object of Grace, but he was not anointed with this in time, he had it from before all times, only as to the Grace of Ʋnion, the humane Nature,
and indeed in this sense christ may be said to have been the Object of Grace, but he was not anointed with this in time, he had it from before all times, only as to the Grace of Ʋnion, the humane Nature,
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1. The Grace of Ʋnion, which is the free love of God assuming the humane nature into a personal union with the Divine Nature, in which thing God put a great deal of dignity upon,
1. The Grace of Ʋnion, which is the free love of God assuming the humane nature into a personal Union with the Divine Nature, in which thing God put a great deal of dignity upon,
2. The Graces of Christ were like good Oils, or Ointments, as they were used in Sacrifice, they cannot indeed so properly be called a Sacrifice, but they were as the Oyl poured upon the meat offering. There is a dispute whether the Passive Obedience of Christ only,
2. The Graces of christ were like good Oils, or Ointments, as they were used in Sacrifice, they cannot indeed so properly be called a Sacrifice, but they were as the Oil poured upon the meat offering. There is a dispute whither the Passive obedience of christ only,
2. The grace of Sanctification, by which I understand not the same which the Children of God receive upon Regeneration, when of unholy they are made holy, of impure they are made pure, of proud they are made humble, &c. But those holy dispositions, and qualifications, which were found in Christ, considered as the Son of Man by vertue of the union of the Divine Nature, with the Humane Nature, and his anointing with the Holy Ghost (not given by measure unto him) by which he was not only acceptable to his Father as Mediator, but he is also exceeding lovely to his Saints.
2. The grace of Sanctification, by which I understand not the same which the Children of God receive upon Regeneration, when of unholy they Are made holy, of impure they Are made pure, of proud they Are made humble, etc. But those holy dispositions, and qualifications, which were found in christ, considered as the Son of Man by virtue of the Union of the Divine Nature, with the Humane Nature, and his anointing with the Holy Ghost (not given by measure unto him) by which he was not only acceptable to his Father as Mediator, but he is also exceeding lovely to his Saints.
1. Abundance of free love which dwelt in him as God over all blessed for ever, to be dispensed out according to the particular exigencies of all his Peoples Souls.
1. Abundance of free love which dwelled in him as God over all blessed for ever, to be dispensed out according to the particular exigencies of all his Peoples Souls.
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2. Many gracious dispositions, which eminently dwelling in the God-Head from all Eternity, were also by the Spirit, poured out upon the Humane Nature in his Incarnation.
2. Many gracious dispositions, which eminently Dwelling in the God-Head from all Eternity, were also by the Spirit, poured out upon the Humane Nature in his Incarnation.
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1. Because by the communication of these from the Divine to the Humane Nature, in the personal union of both Natures in the Lord Jesus Christ, Christ was sanctified and set apart,
1. Because by the communication of these from the Divine to the Humane Nature, in the personal Union of both Nature's in the Lord jesus christ, christ was sanctified and Set apart,
This (as I told you in my last discourse) was one of the sacred uses of Oil, which the Jews made, there was a sweet anointing Oil, made by Gods special prescript,
This (as I told you in my last discourse) was one of the sacred uses of Oil, which the jews made, there was a sweet anointing Oil, made by God's special prescript,
Christ indeed had an Essential Kingdom, equal with the Father by his Eternal Generation, but he obtained his Mediatory Kingdom, by vertue of his Incarnation, and Ʋnction. The new and living way was consecrated for us through the vail, that is to say, his flesh, Thus he was made our High-Priest, our King, our Prophet;
christ indeed had an Essential Kingdom, equal with the Father by his Eternal Generation, but he obtained his Mediatory Kingdom, by virtue of his Incarnation, and Ʋnction. The new and living Way was consecrated for us through the Vail, that is to say, his Flesh, Thus he was made our High-Priest, our King, our Prophet;
and by his gracious dispositions and qualifications, he was made fit for a Mediator. For such an High Priest became us, who is holy, harmless, undefiled, separate from Sinners,
and by his gracious dispositions and qualifications, he was made fit for a Mediator. For such an High Priest became us, who is holy, harmless, undefiled, separate from Sinners,
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or his Active obedience also, be imputed to us, and be our righteousness; not to meddle with that, supposing his passive obedience to have alone been the Sacrifice, yet his Active obedience must be allowed,
or his Active Obedience also, be imputed to us, and be our righteousness; not to meddle with that, supposing his passive Obedience to have alone been the Sacrifice, yet his Active Obedience must be allowed,
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Christs death upon the Cross was his offering: That was the Sacrifice, but his Graces were as the Oyl poured upon this offering, had not he that died been pure, and holy, righteous,
Christ death upon the Cross was his offering: That was the Sacrifice, but his Graces were as the Oil poured upon this offering, had not he that died been pure, and holy, righteous,
for he must have offered for himself, as the Apostle teacheth us, Heb. 7. 26, 27. Thus his personal graces, and perfections, were like good Oils, with respect to the use of Oil in Sacrifice, upon the account of them it was that he offered up to his Father a Sacrifice for the Sins of his People, which was acceptable. Thirdly.
for he must have offered for himself, as the Apostle Teaches us, Hebrew 7. 26, 27. Thus his personal graces, and perfections, were like good Oils, with respect to the use of Oil in Sacrifice, upon the account of them it was that he offered up to his Father a Sacrifice for the Sins of his People, which was acceptable. Thirdly.
These perfections are those things which make the name, and person of Christ as a sweet smelling savour in the Nostrils of every understanding gracious Soul;
These perfections Are those things which make the name, and person of christ as a sweet smelling savour in the Nostrils of every understanding gracious Soul;
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and readiness to forgive, his freeness to heal his Peoples backslidings, his purity, and holiness, his patience and meekness: These are those things which make Christ appear so lovely, and amiable to gracious Souls.
and readiness to forgive, his freeness to heal his Peoples backslidings, his purity, and holiness, his patience and meekness: These Are those things which make christ appear so lovely, and amiable to gracious Souls.
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What doth a Soul that hungereth, and thirsteth after Righteousness seed upon, but the Righteousness of the Lord Jesus Christ? (some indeed have found a Righteousness of their own to feed upon,
What does a Soul that hungereth, and Thirsteth After Righteousness seed upon, but the Righteousness of the Lord jesus christ? (Some indeed have found a Righteousness of their own to feed upon,
but I doubt whether those Souls that feed on nothing else will appear fair, and well liking in the great day of the Lord:) Suppose a Soul pined away in the sense of its iniquities, what doth it live upon,
but I doubt whither those Souls that feed on nothing Else will appear fair, and well liking in the great day of the Lord:) Suppose a Soul pined away in the sense of its iniquities, what does it live upon,
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his Generation who can declare? 2. The second is the Hypostatical Ʋnion of the Divine, and Humane Nature, in the One Person of the Mediator. This was Grace, the assumption of our Nature, to make one Person, with the Divine Nature, this was an act of Grace; it was not Natural, not Eternal,
his Generation who can declare? 2. The second is the Hypostatical Ʋnion of the Divine, and Humane Nature, in the One Person of the Mediator. This was Grace, the Assump of our Nature, to make one Person, with the Divine Nature, this was an act of Grace; it was not Natural, not Eternal,
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It was the Grace both of the first and of the second Person in the Trinity, to assume humane nature into an Union with the second Person. 3. There is an Ʋnion of Christ with Believers, I in you (saith Christ) and you in me. These are mysteries (the two latter I mean) not to be fully known, and understood, until Christs second coming.
It was the Grace both of the First and of the second Person in the Trinity, to assume humane nature into an union with the second Person. 3. There is an Ʋnion of christ with Believers, I in you (Says christ) and you in me. These Are Mysteres (the two latter I mean) not to be Fully known, and understood, until Christ second coming.
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That Grace which was both from the Father, and himself considered as God, by which our Nature was assumed into a oneness with the Second Person in the God-Head.
That Grace which was both from the Father, and himself considered as God, by which our Nature was assumed into a oneness with the Second Person in the God-Head.
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By this it knows, under the utmost sense of its own unrighteousness, that it hath a Righteousness, wherein it shall stand before God, and its Sins shall be as if they never had been;
By this it knows, under the utmost sense of its own unrighteousness, that it hath a Righteousness, wherein it shall stand before God, and its Sins shall be as if they never had been;
This is like a good Oil, this was the sweet anointing Oil of his Consecration, by this he Was constituted out High-Priest, capacitated to offer a Sacrifice to his Father, both meritorious, and acceptable. As God he could not die, as meerly the Son of man he could not merit, as God-man, he could do both.
This is like a good Oil, this was the sweet anointing Oil of his Consecration, by this he Was constituted out High-Priest, capacitated to offer a Sacrifice to his Father, both meritorious, and acceptable. As God he could not die, as merely the Son of man he could not merit, as God-man, he could do both.
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and came and dwelt amongst us, then as the Evangelist saith) we beheld his glory, as the glory of the only begotten Son of the Father, full of Grace and Truth.
and Come and dwelled among us, then as the Evangelist Says) we beheld his glory, as the glory of the only begotten Son of the Father, full of Grace and Truth.
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and the daily intercession which he makes, together with the consideration, that in this Capacity he entred into the Heavens, as our forerunner; and we sit together with,
and the daily Intercession which he makes, together with the consideration, that in this Capacity he entered into the Heavens, as our forerunner; and we fit together with,
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This Grace is rooted in Christ, and terminated in the Soul. By this the Soul is consecrated to God, by vertue of this it is consecrated a Priest to offer up Spiritual Sacrifices to God acceptable through the beloved;
This Grace is rooted in christ, and terminated in the Soul. By this the Soul is consecrated to God, by virtue of this it is consecrated a Priest to offer up Spiritual Sacrifices to God acceptable through the Beloved;
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by this it is comforted and refreshed, when it is terrified with the thoughts of the disunion with God, occasioned by the fall of Adam, and that separation which its daily sins make betwixt God and it:
by this it is comforted and refreshed, when it is terrified with the thoughts of the disunion with God, occasioned by the fallen of Adam, and that separation which its daily Sins make betwixt God and it:
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but as Mediator he is infinitely full of love; his pardoning Grace, is nothing but free love respecting a guilty creature, his healing, restoring Grace is free love respecting a backsliding Soul. I will heal your backslidings, and love you freely.
but as Mediator he is infinitely full of love; his pardoning Grace, is nothing but free love respecting a guilty creature, his healing, restoring Grace is free love respecting a backsliding Soul. I will heal your backslidings, and love you freely.
He hath in him comfort for them that are sad, strength for them that are weak; now is not this an Ointment that giveth a good savour? I appeal to any Soul that hath been pricked at the heart for sin, and felt the load and burthen of it:
He hath in him Comfort for them that Are sad, strength for them that Are weak; now is not this an Ointment that gives a good savour? I appeal to any Soul that hath been pricked At the heart for since, and felt the load and burden of it:
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How sweet hath it been to a Soul to apprehend the Lord Jesus Christ as one who pardoneth its iniquities! How sweet hath it been to a Soul smitten with the sense of its backslidings, to apprehend Christ as one who healeth backslidings, and hath mercy even for the rebellious also!
How sweet hath it been to a Soul to apprehend the Lord jesus christ as one who Pardoneth its iniquities! How sweet hath it been to a Soul smitten with the sense of its backslidings, to apprehend christ as one who heals backslidings, and hath mercy even for the rebellious also!
When a Soul is discouraged at the apprehended difficulty of duty, the strength and prevailings of sin, and corruption, how sweet is it to the Soul to think of Christ's strengthening grace, the Promises against the Dominion of sin,
When a Soul is discouraged At the apprehended difficulty of duty, the strength and prevailings of since, and corruption, how sweet is it to the Soul to think of Christ's strengthening grace, the Promises against the Dominion of since,
Thirdly, The Righteousness of Christ, is a good Oil or Ointment. There is a threefold Righteousness may be conceived in the Lord Jesus Christ. 1. Considering him as God; so there was in him an universal rectitude and perfection of nature.
Thirdly, The Righteousness of christ, is a good Oil or Ointment. There is a threefold Righteousness may be conceived in the Lord jesus christ. 1. Considering him as God; so there was in him an universal rectitude and perfection of nature.
2. Considering him as Mediator, so his Righteousness was his Active and Passive Obedience: Whether both be imputed to us for Righteousness, that is another question,
2. Considering him as Mediator, so his Righteousness was his Active and Passive obedience: Whither both be imputed to us for Righteousness, that is Another question,
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and therefore could not be imputed, is of no value, for his Righteousness was the Righteousness and Obedience of a person that was God Man, so had a surplusage infinitely beyond the debt of the humane Nature considered as a creature.
and Therefore could not be imputed, is of no valve, for his Righteousness was the Righteousness and obedience of a person that was God Man, so had a surplusage infinitely beyond the debt of the humane Nature considered as a creature.
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Most certain it is, he had a Righteousness, yea and a Righteousness which is reckoned to us for Righteousness: his Name is, The Lord our Righteousness; and he was made of God for us Wisdom, Righteousness, Sanctification and Redemption; and this is a sweet Ointment; for by this the Soul knows that God hath said to it, Take away that Soul's filthy garments,
Most certain it is, he had a Righteousness, yea and a Righteousness which is reckoned to us for Righteousness: his Name is, The Lord our Righteousness; and he was made of God for us Wisdom, Righteousness, Sanctification and Redemption; and this is a sweet Ointment; for by this the Soul knows that God hath said to it, Take away that Soul's filthy garments,
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by this the Soul knows that its imperfect duties, and short performances of the Divine Law shall be made up, through the more perfect performance of the Lord Jesus. 3. There is also a Righteousness of the humane Nature of Christ, which was the conformity of his Soul to the whole Will, and Law of God.
by this the Soul knows that its imperfect duties, and short performances of the Divine Law shall be made up, through the more perfect performance of the Lord jesus. 3. There is also a Righteousness of the humane Nature of christ, which was the conformity of his Soul to the Whole Will, and Law of God.
There is no holy disposition required of any humane Soul, but was to be found in the Lord Jesus Christ. Holiness, Meekness, Patience, universal Obedience;
There is no holy disposition required of any humane Soul, but was to be found in the Lord jesus christ. Holiness, Meekness, Patience, universal obedience;
1. As these dispositions render any Subject lovely, any creature, though found in it more imperfectly, much more Christ in whom they are found most eminently.
1. As these dispositions render any Subject lovely, any creature, though found in it more imperfectly, much more christ in whom they Are found most eminently.
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There is none but naturally loves one who behaveth himself blamelesly, in whose heart we can discern no guile; one who is in his behaviour humble, meek, lowly, gentle, patient, full of goodness;
There is none but naturally loves one who behaveth himself blamelessly, in whose heart we can discern no guile; one who is in his behaviour humble, meek, lowly, gentle, patient, full of Goodness;
Christ was meek and lowly, Matth. 11. 29. he was humble, condescending to those of low degree. He made himself of no reputation, Phil. 2. 7. Though he was rich, yet for our sake (saith the Apostle) he became poor. For his patience, he was led as a Lamb to the Slaughter, and as a Sheep before the Shearers,
christ was meek and lowly, Matthew 11. 29. he was humble, condescending to those of low degree. He made himself of no reputation, Philip 2. 7. Though he was rich, yet for our sake (Says the Apostle) he became poor. For his patience, he was led as a Lamb to the Slaughter, and as a Sheep before the Shearers,
Of his fulness, we have received Grace for Grace, 1 Joh. v. 16. These are now Christ's good Ointments, for the savour of which the Spiritual Virgins love him. And that they may do so, it is necessary they should receive the savour of them.
Of his fullness, we have received Grace for Grace, 1 John v. 16. These Are now Christ's good Ointments, for the savour of which the Spiritual Virgins love him. And that they may do so, it is necessary they should receive the savour of them.
1. By Faith: I mean not here Justifying Faith (that brings in experience to the Soul, of which more by and by) I mean here only Faith of Assent; whose Object is the Proposition of the Word, to which the Soul fixedly and steadily subscribeth;
1. By Faith: I mean not Here Justifying Faith (that brings in experience to the Soul, of which more by and by) I mean Here only Faith of Assent; whose Object is the Proposition of the Word, to which the Soul fixedly and steadily subscribeth;
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In the first place, this may inform us of the Excellency of the Lord Jesus Christ, what an adequate Object he is for every Soul to take a delight and pleasure in? It may be worth your observation,
In the First place, this may inform us of the Excellency of the Lord jesus christ, what an adequate Object he is for every Soul to take a delight and pleasure in? It may be worth your observation,
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how the Language of the Scripture concerning Christ, is such as seems to court the humour of every Soul, to a seeking after a propriety and interest in him, by shewing him to have something in him suitable to it, that so it might take our hearts off beguiling Objects.
how the Language of the Scripture Concerning christ, is such as seems to court the humour of every Soul, to a seeking After a propriety and Interest in him, by showing him to have something in him suitable to it, that so it might take our hearts off beguiling Objects.
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and field to field, until there be no room left in the Earth? Come unto me, saith Christ, I will give you the Riches of Grace, the Riches of Glory, Rev. 3. 18. I counsel thee to buy of me Gold tryed in the fire, that thou mayest be rich,
and field to field, until there be no room left in the Earth? Come unto me, Says christ, I will give you the Riches of Grace, the Riches of Glory, Rev. 3. 18. I counsel thee to buy of me Gold tried in the fire, that thou Mayest be rich,
Christ, to take them off this pitiful pursuit of the Wind and Chaff of the Air, the empty Air of Court Favour, or popular Applause, tells them, he hath honour for them.
christ, to take them off this pitiful pursuit of the Wind and Chaff of the Air, the empty Air of Court Favour, or popular Applause, tells them, he hath honour for them.
They shall Reign with him; They shall judge the World; They shall be Kings and Priests to the most High God, &c. There is a third sort that crys, Who will shew us any good? Their good is the tickling of their Senses ▪ delicious Fare and Drink for their tast; fine Rayment for their touch; sweet Odours for their smells;
They shall Reign with him; They shall judge the World; They shall be Kings and Priests to the most High God, etc. There is a third sort that cries, Who will show us any good? Their good is the tickling of their Senses ▪ delicious Fare and Drink for their taste; fine Raiment for their touch; sweet Odours for their smells;
and they have enough, let who will take Silver, and Gold, and Honours, &c. Now that the Lord might draw off these sensual Hearts, he proponndeth himself as the object of Pleasure; he at whose right hand is pleasure, a fulness of pleasure for evermore;
and they have enough, let who will take Silver, and Gold, and Honours, etc. Now that the Lord might draw off these sensual Hearts, he proponndeth himself as the Object of Pleasure; he At whose right hand is pleasure, a fullness of pleasure for evermore;
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In the second place, This Notion will afford every one of us a Note by which we may try our interest in, and acquaintance with the Lord Jesus Christ. The Note is this:
In the second place, This Notion will afford every one of us a Note by which we may try our Interest in, and acquaintance with the Lord jesus christ. The Note is this:
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To an unbeliever Christ is vile; every unbeliever doth not speak vilely of Christ, but he hath a vile estimate of him, he judgeth vilely concerning Christ, he hath no esteem for him, he seeth no excellency in him for which he is to be desired;
To an unbeliever christ is vile; every unbeliever does not speak vilely of christ, but he hath a vile estimate of him, he Judgeth vilely Concerning christ, he hath no esteem for him, he sees no excellency in him for which he is to be desired;
In the last place, this Notion of Christs good Ointments offers me a fair opportunity to persuade Men and Women of pleasure, Vain, Christless, careless Souls, to endeavour an acquaintance with Christ.
In the last place, this Notion of Christ good Ointments offers me a fair opportunity to persuade Men and Women of pleasure, Vain, Christless, careless Souls, to endeavour an acquaintance with christ.
Give them but gay cloths, and a powdered Perriwig, a few patches, or a little paint for their faces, they regard not whether they have a peny in their Purses yea or no,
Give them but gay clothes, and a powdered Periwig, a few Patches, or a little paint for their faces, they regard not whither they have a penny in their Purses yea or no,
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and indispose the Soul to the greatest duties, they are Snares in which the Devil catcheth many a poor Soul. Now how shall these poor Souls, be drawn off from this, that it may not dance itself into Hell fire? Certainly by no means so effectual as the discovering to it, that as these pleasures are pernicious,
and indispose the Soul to the greatest duties, they Are Snares in which the devil Catches many a poor Soul. Now how shall these poor Souls, be drawn off from this, that it may not dance itself into Hell fire? Certainly by no means so effectual as the discovering to it, that as these pleasures Are pernicious,
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the body, the cloaths, by a little art smell sweet, the mind and Soul (the more noble part of man) stinks (it may be through sordid conditions) but most certainly in the Nostrils of God, as being out of Christ;
the body, the clothes, by a little art smell sweet, the mind and Soul (the more noble part of man) stinks (it may be through sordid conditions) but most Certainly in the Nostrils of God, as being out of christ;
the Begger that hath been anointed with the good Ointments, mention•d in the Text, though he smells of the Dunghil, of putrified Sores, in our nostrils,
the Beggar that hath been anointed with the good Ointments, mention•d in the Text, though he smells of the Dunghill, of Putrified Sores, in our nostrils,
or smell of his sweet Ointments? Consider, 1. Hath not Christ good Ointments? have not you had experience of them? Nay 2. Herein lies their excellency, their sweetness is inexhanstible; you have, i•may be, tasted a little of the sweetnesa of Grace,
or smell of his sweet Ointments? Consider, 1. Hath not christ good Ointments? have not you had experience of them? Nay 2. Herein lies their excellency, their sweetness is inexhanstible; you have, i•may be, tasted a little of the sweetnesa of Grace,
3. Lastly, The more your Souls are acquainted with him, and the mysteries of his Grace, the more you study him, the nearer you come to him, the more exceeding sweet he,
3. Lastly, The more your Souls Are acquainted with him, and the Mysteres of his Grace, the more you study him, the nearer you come to him, the more exceeding sweet he,
When I opened the words, I told you a Name, is either a word or words expressive of the essence of a thing, or serving to distinguish one thing from another. In the first sense God hath no name. No word sufficiently expresseth the essence of God; what is his name? What is his Sons name? It is secret it is wonderful. But so far forth as God,
When I opened the words, I told you a Name, is either a word or words expressive of the essence of a thing, or serving to distinguish one thing from Another. In the First sense God hath no name. No word sufficiently Expresses the essence of God; what is his name? What is his Sons name? It is secret it is wondered. But so Far forth as God,
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Mat. 1. 23. This is one of the names of Christ, and signifieth the Hypostatical Ʋnion of the two Natures, in the One Person of the Redeemer, and therefore Piscator (I think) saith right that it ought not to be given to any Creature;
Mathew 1. 23. This is one of the names of christ, and signifies the Hypostatical Ʋnion of the two Nature's, in the One Person of the Redeemer, and Therefore Piscator (I think) Says right that it ought not to be given to any Creature;
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and 2. In respect of his Office, we have an advocate with the Father (saith St. John) 1 Joh. 2. 1. even Christ the righteous. So he is God with us; that is, on our side, in that sense,
and 2. In respect of his Office, we have an advocate with the Father (Says Saint John) 1 John 2. 1. even christ the righteous. So he is God with us; that is, on our side, in that sense,
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2. I will join two other names together, indeed they are the same, only one is of an Hebrew extract, the other Greek; Messiah and Christ: the one cometh from the Hebrew Verb NONLATINALPHABET he hath anointed with Oil, and the Noun properly signifieth one that is anointed; NONLATINALPHABET in Greek signifieth one that is anointed:
2. I will join two other names together, indeed they Are the same, only one is of an Hebrew extract, the other Greek; Messiah and christ: the one comes from the Hebrew Verb he hath anointed with Oil, and the Noun properly signifies one that is anointed; in Greek signifies one that is anointed:
you have the signification of Messias warranted, Joh. 1. 41. we have, s•y they, found the Messias, that is, the Christ, and thus even the Samaritans understood it,
you have the signification of Messias warranted, John 1. 41. we have, s•y they, found the Messias, that is, the christ, and thus even the Samaritans understood it,
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The Jews were wont to anoint both their High Priests, and Kings, and Prophets, as you shall find in that one instance, 1 Kings 19. 16. compared with the known Text for the anointing the High Priest in the Book of Exodus; those that were thus anointed, were in the Hebrew called Messiahs. The High Priest is so called, Levit. 4. 3. If the High Priest that is anointed do sin;
The jews were wont to anoint both their High Priests, and Kings, and prophets, as you shall find in that one instance, 1 Kings 19. 16. compared with the known Text for the anointing the High Priest in the Book of Exodus; those that were thus anointed, were in the Hebrew called Messiahs. The High Priest is so called, Levit. 4. 3. If the High Priest that is anointed do sin;
the word is there the Messiah. The same name is applied to Saul, the King of Isra•l, 1 Sam. 24. 6. The Lord forbid (saith David, when his men would have had him killed Saul) that I should do this thing to my Master the Lords anointed.
the word is there the Messiah. The same name is applied to Saul, the King of Isra•l, 1 Sam. 24. 6. The Lord forbid (Says David, when his men would have had him killed Saul) that I should do this thing to my Master the lords anointed.
In the Hebrew it is the Lords Messiah, yea, and the People of God who have received the Ʋnction of the blessed Spirit, of which the legal Unctions were a Type, have this name applyed to them, Psal. 105. 15, Touch not mine anointed, in the Hebrew it is, touch not my Messiahs, but look,
In the Hebrew it is the lords Messiah, yea, and the People of God who have received the Ʋnction of the blessed Spirit, of which the Legal Unctions were a Type, have this name applied to them, Psalm 105. 15, Touch not mine anointed, in the Hebrew it is, touch not my Messiahs, but look,
as though there be many Antichrists (that is many that are enemies to Christ) as St. John tells us, 1 Joh. 2. 18. yet there is an NONLATINALPHABET, one special Antichrist to whom that Name belongs,
as though there be many Antichrists (that is many that Are enemies to christ) as Saint John tells us, 1 John 2. 18. yet there is an, one special Antichrist to whom that Name belongs,
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whereas, as to others, it is rather an Appellative. So though there be many Messiahs many Anointed ones, to whom the Name agrees as a kind of an Appellative Name;
whereas, as to Others, it is rather an Appellative. So though there be many Messiahs many Anointed ones, to whom the Name agrees as a kind of an Appellative Name;
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such were the Jewish High Priests, & some, if not all their Kings and Prophets; yea and all the Lord's People, yet there was one to whom this Name eminently & most properly did belong, who was The Messiah: This was Christ.
such were the Jewish High Priests, & Some, if not all their Kings and prophets; yea and all the Lord's People, yet there was one to whom this Name eminently & most properly did belong, who was The Messiah: This was christ.
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Daniel calleth him Messiah the Prince, Dan. 9. 25. From the going forth of the Commandment, to restore Hierusalem, and to build it, unto Messiah the Prince shall be seven weeks.
daniel calls him Messiah the Prince, Dan. 9. 25. From the going forth of the Commandment, to restore Jerusalem, and to built it, unto Messiah the Prince shall be seven weeks.
There Christ is called the Lord's Messiah, against the Lord and his Anointed, &c. It is a Name which agreeth to Christ as he was Anointed with the Oil of gladness above his fellows, Psal. 45. 8. That is, with the Holy Ghost, and with Power, as it is expounded, Act. 10. 38. The Spirit not being given unto him by measure, Joh. 3. 34. He was Anointed to Preach glad Tydings to the meek, Isa. 61. 1. By this Name some think both Natures in Christ are expressed,
There christ is called the Lord's Messiah, against the Lord and his Anointed, etc. It is a Name which agreeth to christ as he was Anointed with the Oil of gladness above his Fellows, Psalm 45. 8. That is, with the Holy Ghost, and with Power, as it is expounded, Act. 10. 38. The Spirit not being given unto him by measure, John 3. 34. He was Anointed to Preach glad Tidings to the meek, Isaiah 61. 1. By this Name Some think both Nature's in christ Are expressed,
3. A third peculiar Name of Christ you have, Gen. 49. 10. where he is called Shiloh. Jacob in his last blessing of his Sons saith, The Scepter shall not depart from Judah, nor the Lawgiver from his feet, till Shiloh come. There is a d•spute amongst Etymol•g sts, for the Original of that word, some will have it to be derived from NONLATINALPHABET which signifies a Son. Until Shiloh come, that is,
3. A third peculiar Name of christ you have, Gen. 49. 10. where he is called Shiloh. Jacob in his last blessing of his Sons Says, The Sceptre shall not depart from Judah, nor the Lawgiver from his feet, till Shiloh come. There is a d•spute among Etymol•g sts, for the Original of that word, Some will have it to be derived from which signifies a Son. Until Shiloh come, that is,
or till Judah 's Son come, which must be understood either of David, or of Christ: But I do rather agree with those who derive it from the Hebrew Verb NONLATINALPHABET, which signifies to be a Peacemaker, a name very proper to Christ, who made Peace between God and Man, betwixt Jew and Gentile, and is therefore called Our Peace. This Name of Christ is also an Oil poured forth.
or till Judah is Son come, which must be understood either of David, or of christ: But I do rather agree with those who derive it from the Hebrew Verb, which signifies to be a Peacemaker, a name very proper to christ, who made Peace between God and Man, betwixt Jew and Gentile, and is Therefore called Our Peace. This Name of christ is also an Oil poured forth.
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One Mediator between God and Man, even the Man Christ Jesus (saith the Apostle to Timothy) 1 Tim. 2. 15. The Apostle to the Hebrews calls him, The Mediator of a better Covenant, Heb 9. 15. Of the New Covenant, Heb. 12. 24. The Law was ordained in the hands of a Mediator, Gal. 3. 19, 20. Socinus tells us, that this word in Scripture signifieth no more than God's Interpreter; but the Word in the Greek is derived from NONLATINALPHABET, me•ius, and signifieth a middle person, one who stands in the midst betwixt two offended parties, and appeaseth them.
One Mediator between God and Man, even the Man christ jesus (Says the Apostle to Timothy) 1 Tim. 2. 15. The Apostle to the Hebrews calls him, The Mediator of a better Covenant, Hebrew 9. 15. Of the New Covenant, Hebrew 12. 24. The Law was ordained in the hands of a Mediator, Gal. 3. 19, 20. Socinus tells us, that this word in Scripture signifies no more than God's Interpreter; but the Word in the Greek is derived from, me•ius, and signifies a middle person, one who Stands in the midst betwixt two offended parties, and appeaseth them.
Neither God only (after his Incarnation) nor meer man. 2. Because being thus God-Man, he interposeth himself betwixt the Offended Creator, and the Offending Creature, and taketh up the difference between God and Man. This Name of Christ is as an Ointment, or Oil poured forth. Secondly;
Neither God only (After his Incarnation) nor mere man. 2. Because being thus God-Man, he interposeth himself betwixt the Offended Creator, and the Offending Creature, and Takes up the difference between God and Man. This Name of christ is as an Ointment, or Oil poured forth. Secondly;
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He is called our Intereessor, and Advocate, Heb. 7. 25. He ever liveth to make Intercession for us, Rom. 8. 34. He maketh Intercession for us, 1 Joh. 2. 1. If we sin, we have an Advocate with the Father, even Jesus Christ the Righteous.
He is called our Intereessor, and Advocate, Hebrew 7. 25. He ever lives to make Intercession for us, Rom. 8. 34. He makes Intercession for us, 1 John 2. 1. If we sin, we have an Advocate with the Father, even jesus christ the Righteous.
Christ as an Advocate appears in the Court of Heaven for Believers, pleadeth their Cause, answereth the Accusations which Satan brings against them, interceedeth for them, &c. This is a sweet Name. This is as an Oil poured forth to a Soul conscious to it self of its manifold failings,
christ as an Advocate appears in the Court of Heaven for Believers, pleads their Cause, Answers the Accusations which Satan brings against them, intercedeth for them, etc. This is a sweet Name. This is as an Oil poured forth to a Soul conscious to it self of its manifold failings,
He is called so not only with regard to his Essential Kingdom, which he hath as God over all, blessed for ever, nor only with respect to his Political Government of his Church, which is,
He is called so not only with regard to his Essential Kingdom, which he hath as God over all, blessed for ever, nor only with respect to his Political Government of his Church, which is,
or should be every where executed according to his Laws and Prescripts, but with respect to that special Dominion which he hath over his Saints, by which he doth both surprise their Enemies, bruising Satan under their feet, strengthening them against their lusts and corruptions, commanding them into a conformity to his Will,
or should be every where executed according to his Laws and Prescripts, but with respect to that special Dominion which he hath over his Saints, by which he does both surprise their Enemies, bruising Satan under their feet, strengthening them against their Lustiest and corruptions, commanding them into a conformity to his Will,
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That Prophet (by way of Eminency) Deut. 13. 3. Joh. 1. 21. Act. 3. 23. The woman of Samaria perceived that he was a Prophet, Joh. 4. 19. He is a Prophet not only as he could,
That Prophet (by Way of Eminency) Deuteronomy 13. 3. John 1. 21. Act. 3. 23. The woman of Samaria perceived that he was a Prophet, John 4. 19. He is a Prophet not only as he could,
This he did while he was here upon the Earth, going about, and Preaching in the Temple, in the Synagogues, in the Streets, upon Mountains, &c. but when he ascended up on high, he gave gifts unto men;
This he did while he was Here upon the Earth, going about, and Preaching in the Temple, in the Synagogues, in the Streets, upon Mountains, etc. but when he ascended up on high, he gave Gifts unto men;
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Christ saith, that he had manifested his Father's Name unto the men whom he had given him out of the world, Joh. 17. 6. that is his Fathers Truths, the Doctrine of his Gospel.
christ Says, that he had manifested his Father's Name unto the men whom he had given him out of the world, John 17. 6. that is his Father's Truths, the Doctrine of his Gospel.
As God gets him a great Name upon Pharaoh, and the wicked of the Earth, by executing Justice and Judgment; so he gets himself a great Name amongst his Saints, by shewing me•cy.
As God gets him a great Name upon Pharaoh, and the wicked of the Earth, by executing justice and Judgement; so he gets himself a great Name among his Saints, by showing me•cy.
Thy Truth reacheth unto the Clouds, saith David, Psal. 108. 4. David, Psal. 138. 2. resolveth to praise God's Name, for his Loving-kindness and for his Truth.
Thy Truth reaches unto the Clouds, Says David, Psalm 108. 4. David, Psalm 138. 2. resolves to praise God's Name, for his Lovingkindness and for his Truth.
hence he is called the Amen, the Faithful; and the true Witness, Rev. 3. 14. Pareus (upon that Text) saith, that Christ is called the Amen for that reason which the Apostle giveth, 2 Cor. 1. 19, 20. because he is not Yea and Nay, but he is Yea; and because all the Promises of God in him are Yea and Amen.
hence he is called the Amen, the Faithful; and the true Witness, Rev. 3. 14. Pareus (upon that Text) Says, that christ is called the Amen for that reason which the Apostle gives, 2 Cor. 1. 19, 20. Because he is not Yea and Nay, but he is Yea; and Because all the Promises of God in him Are Yea and Amen.
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If Christ had No Name by which he could be made known to us, yet there would be in him (as God blessed for ever) infinite goodness, as well as Majesty and Glory;
If christ had No Name by which he could be made known to us, yet there would be in him (as God blessed for ever) infinite Goodness, as well as Majesty and Glory;
yea, than much fine gold, sweeter also than Honey, and the Hony-comb, Psal. 19. 10. In his name shall the Gentiles trust, Mat. 12. 21. Adam had a little of Christ made known unto him:
yea, than much fine gold, Sweeten also than Honey, and the Honeycomb, Psalm 19. 10. In his name shall the Gentiles trust, Mathew 12. 21. Adam had a little of christ made known unto him:
One promise (we read of no more) The Seed of the Woman shall break the Serpents head, Gen. 3. 15. It was like Oil poured forth, and kept him from a deliquium, in the sense of the first sin,
One promise (we read of no more) The Seed of the Woman shall break the Serpents head, Gen. 3. 15. It was like Oil poured forth, and kept him from a deliquium, in the sense of the First since,
Abraham heard a little of Christs name, it was to him like Oil poured forth, he saw my day, and rejoiced (saith Christ, John 8. he saw the day star arise afar off;
Abraham herd a little of Christ name, it was to him like Oil poured forth, he saw my day, and rejoiced (Says christ, John 8. he saw the day star arise afar off;
he saw but the morning, the dawning of the morning too, of Christs day, and at a great distance how sweet was it to him? He saw my day (saith Christ) and he rejoiced. I might give you very many instances of the sweetness which the Saints of God perceived upon the several discoveries of Christ made to them.
he saw but the morning, the dawning of the morning too, of Christ day, and At a great distance how sweet was it to him? He saw my day (Says christ) and he rejoiced. I might give you very many instances of the sweetness which the Saints of God perceived upon the several discoveries of christ made to them.
But what needs any further demonstration, than what ariseth from the consideration of the thing, and from the experience of any Child of God to whom Christ is, or hath been made known!
But what needs any further demonstration, than what arises from the consideration of the thing, and from the experience of any Child of God to whom christ is, or hath been made known!
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his name Emanuel signifies him to have Hypostatically united in one Person, the Divine, and Humane Nature, that he might be a fit Mediator, that he might die,
his name Emmanuel signifies him to have Hypostatically united in one Person, the Divine, and Humane Nature, that he might be a fit Mediator, that he might die,
his name Shiloh speaketh him to be a Peacemaker, his name of an Advocate, signifies him to transact our business in Heaven for us, his name of High Priest signifies him to have offered for us a propitiatory Sacrifice, to have made an atonement for us, to bless us, to interceed for us;
his name Shiloh speaks him to be a Peacemaker, his name of an Advocate, signifies him to transact our business in Heaven for us, his name of High Priest signifies him to have offered for us a propitiatory Sacrifice, to have made an atonement for us, to bless us, to intercede for us;
Is salvation worth any thing? There is no other name under Heaven by which we can be saved, but only the name of Jesus; do our Souls want any thing? Whatsoever you shall ask in my Name, that I will do, that the Father may be glorified in the Son, John 14. 13. Whatsoever you shall ask the Father in my Name, he will give it you, ch. 16. v. 23. Is the Soul trembling under the sense of its guilt, doth horrour surprize it? do the terrors of the Lord distract it:
Is salvation worth any thing? There is no other name under Heaven by which we can be saved, but only the name of jesus; do our Souls want any thing? Whatsoever you shall ask in my Name, that I will do, that the Father may be glorified in the Son, John 14. 13. Whatsoever you shall ask the Father in my Name, he will give it you, changed. 16. v. 23. Is the Soul trembling under the sense of its guilt, does horror surprise it? do the terrors of the Lord distract it:
How sweet is the discovery of Christs truth in his promises, the sealing of a promise to a poor doubting Soul? Every Soul that hath experienced it will say.
How sweet is the discovery of Christ truth in his promises, the sealing of a promise to a poor doubting Soul? Every Soul that hath experienced it will say.
let them all make one body, and contribute all their delicious qualities, to the composition of one Oil or Ointment to please the wanton sense of a Creature, what would they all signify to one Christ? Oh blessed Jesus; thou that art altogether delights, clear the Nostrils of vain Creatures, stopt with their own lusts,
let them all make one body, and contribute all their delicious qualities, to the composition of one Oil or Ointment to please the wanton sense of a Creature, what would they all signify to one christ? O blessed jesus; thou that art altogether delights, clear the Nostrils of vain Creatures, stopped with their own Lustiest,
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Oh what will the enjoyment of Christ in Heaven be? When the Saints shall see him as he is, when they shall be ever with the Lord, beholding his face, rejoycing in his presence,
O what will the enjoyment of christ in Heaven be? When the Saints shall see him as he is, when they shall be ever with the Lord, beholding his face, rejoicing in his presence,
to whom the name of Christ is as an Ointment poured forth, follow the savour of it, it will bring you to that place of delights, where your Souls shall be ever satiated, but never nauseated.
to whom the name of christ is as an Ointment poured forth, follow the savour of it, it will bring you to that place of delights, where your Souls shall be ever satiated, but never nauseated.
Thirdly, Observe from hence the difference betwixt a natural carnal man, and a spiritual man. The name of Christ is published in all our parts of the world.
Thirdly, Observe from hence the difference betwixt a natural carnal man, and a spiritual man. The name of christ is published in all our parts of the world.
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The Gospel is published, that is Christs name (saith Gencbrard upon my Text) but the natural man discerneth no sweetness in it, he can smell sweetness in a perfume,
The Gospel is published, that is Christ name (Says Gencbrard upon my Text) but the natural man discerneth no sweetness in it, he can smell sweetness in a perfume,
for to him Christs name is the Lion of the Tribe of Judah, his name is a Judge, an Enemy, &c. In the second place, what an argument is here to persuade those that hear it to labour for a discovery of Christs name to their Souls.
for to him Christ name is the lion of the Tribe of Judah, his name is a Judge, an Enemy, etc. In the second place, what an argument is Here to persuade those that hear it to labour for a discovery of Christ name to their Souls.
To all to study Christs name more, to wear it upon their hearts, to meditate of it, &c. 1. To persuade those who know little or nothing of Christ as yet, to get a knowledge of Christs name;
To all to study Christ name more, to wear it upon their hearts, to meditate of it, etc. 1. To persuade those who know little or nothing of christ as yet, to get a knowledge of Christ name;
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sweetness naturally enticeth the sense, and attracts the Soul, shall the incomparable sweetness of Christ draw no Souls unto him? shall the air of Solomons name bring the Q of the South from the furthest parts of the Earth, and shall Christs name draw never a Sinner, invite never a Soul, to come and tast,
sweetness naturally entices the sense, and attracts the Soul, shall the incomparable sweetness of christ draw no Souls unto him? shall the air of Solomons name bring the Q of the South from the furthest parts of the Earth, and shall Christ name draw never a Sinner, invite never a Soul, to come and taste,
Consider what a difference there is betwixt this Object of your Loves, and those pitiful Objects which your Souls are so hot in the pursuit of. One man's heart is after his Wine, another's after his Riches, a third after the Pride of Life.
Consider what a difference there is betwixt this Object of your Loves, and those pitiful Objects which your Souls Are so hight in the pursuit of. One Man's heart is After his Wine, another's After his Riches, a third After the Pride of Life.
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2. What an Argument doth this afford to persuade troubled, fainting Souls, in their spiritual Swoonings, and Deliquiums, to apply themselves to the Lord Jesus Christ.
2. What an Argument does this afford to persuade troubled, fainting Souls, in their spiritual Swoonings, and Deliquiums, to apply themselves to the Lord jesus christ.
3. Finally, Let those who have tasted how good the Lord is, study Christ's Name more; meditate upon his Name, his Promises, his Mercy, Truth and Faithfulness more;
3. Finally, Let those who have tasted how good the Lord is, study Christ's Name more; meditate upon his Name, his Promises, his Mercy, Truth and Faithfulness more;
He had multitudes of perplexing thoughts, but in the midst of all the comforts of God refreshed his Soul. You that have experienced the sweetness of his Name, study yet a farther knowledge of him, and acquaintance with him.
He had Multitudes of perplexing thoughts, but in the midst of all the comforts of God refreshed his Soul. You that have experienced the sweetness of his Name, study yet a farther knowledge of him, and acquaintance with him.
Some taking notice of the term Virgins, as signifying persons in a single and solute state and condition, understand by it, persons that are natural and unregenerate, not yet by Faith married and united to this spiritual Bridegroom, intended in this Song, who upon the pouring out of the sweet Oil in the Preaching of the Gospel (which is part of his Name) are invited and allured to take a complacency in the Lord Jesus Christ, to desire him, to will and chuse him as their Lord and their Saviour.
some taking notice of the term Virgins, as signifying Persons in a single and solute state and condition, understand by it, Persons that Are natural and unregenerate, not yet by Faith married and united to this spiritual Bridegroom, intended in this Song, who upon the pouring out of the sweet Oil in the Preaching of the Gospel (which is part of his Name) Are invited and allured to take a complacency in the Lord jesus christ, to desire him, to will and choose him as their Lord and their Saviour.
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But I do not think this the sense of the term: 1. Because I am not willing to interpret Metaphors used in Scripture into a sense different from all other Texts of Scripture, where the same terms are used.
But I do not think this the sense of the term: 1. Because I am not willing to interpret Metaphors used in Scripture into a sense different from all other Texts of Scripture, where the same terms Are used.
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Now I do not remember that in all Scripture, Heathens, Unbelievers, Natural and Unregenerate men are called Virgins, but only such as are the Saints and Servants of God. 2. Nor secondly are they so, they be•ng married to their lusts and to the world, &c. Upon which account the Scripture expresseth them under the notion of Adulterers, and Adulteresses; persons that are filthy, unclean, defiled, &c. 3. Neither can the Natural Unregenerate man be said (while such) to love Christ, because of the savour of his good Oiutments, they are constantly expressed under the notion of such as hate God, and hate Christ. By Virgins therefore I then told you the Scripture generally understands the Saints. Indeed Professors at large in the Parable, Matth. 25. 1. are set out under the notion of foolish Virgins. But the wife Virgins are the true Children of God, Rev. 14. 4. 2. Cor. 11. 1. The Proposition then is this:
Now I do not Remember that in all Scripture, heathens, Unbelievers, Natural and Unregenerate men Are called Virgins, but only such as Are the Saints and Servants of God. 2. Nor secondly Are they so, they be•ng married to their Lustiest and to the world, etc. Upon which account the Scripture Expresses them under the notion of Adulterers, and Adulteresses; Persons that Are filthy, unclean, defiled, etc. 3. Neither can the Natural Unregenerate man be said (while such) to love christ, Because of the savour of his good Oiutments, they Are constantly expressed under the notion of such as hate God, and hate christ. By Virgins Therefore I then told you the Scripture generally understands the Saints. Indeed Professors At large in the Parable, Matthew 25. 1. Are Set out under the notion of foolish Virgins. But the wife Virgins Are the true Children of God, Rev. 14. 4. 2. Cor. 11. 1. The Proposition then is this:
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The same therefore that are here called Virgins, are elsewhere called The Spouse of Christ, the Bride, the Lamb 's Wife, &c. Such as are espoused to one Husband.
The same Therefore that Are Here called Virgins, Are elsewhere called The Spouse of christ, the Bride, the Lamb is Wife, etc. Such as Are espoused to one Husband.
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The most of Souls are married, but they are unequally yoked. For a Spiritual Substance to be united to a clod of Earth, to a little yellow Earth or Sand, is a very unequal match.
The most of Souls Are married, but they Are unequally yoked. For a Spiritual Substance to be united to a clod of Earth, to a little yellow Earth or Sand, is a very unequal match.
they have escaped the pollutions of the world through the knowledge of the Lord Jesus Christ, 2 Pet. 2. 20. Hence they are called undefiled in the way, Psal. 119. 1. They are Virgins with respect to any Marriage-Union with the world, or any sinful lusts, or any thing which is not a proper match for a rational immortal Soul. They indeed live in the world,
they have escaped the pollutions of the world through the knowledge of the Lord jesus christ, 2 Pet. 2. 20. Hence they Are called undefiled in the Way, Psalm 119. 1. They Are Virgins with respect to any Marriage union with the world, or any sinful Lustiest, or any thing which is not a proper match for a rational immortal Soul. They indeed live in the world,
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they make use of the world, and the things of this world for their lawful occasions (as the Man may use the Woman that is not his Wife) but the world is not that, which their hearts cleave to, or set upon, and in which they take a chief pleasure and delight.
they make use of the world, and the things of this world for their lawful occasions (as the Man may use the Woman that is not his Wife) but the world is not that, which their hearts cleave to, or Set upon, and in which they take a chief pleasure and delight.
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or absolute freedom from lusts and corruptions, but such a freedom from the one and the other, that they have no constant fellowship and communion with either.
or absolute freedom from Lustiest and corruptions, but such a freedom from the one and the other, that they have no constant fellowship and communion with either.
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The Spiritual Soul spends most of its time at home, in its Closet, or in his Fathers house, where two or three are met together in the Lord's Name (this is their Fathers house on Earth) or else in Heaven.
The Spiritual Soul spends most of its time At home, in its Closet, or in his Father's house, where two or three Are met together in the Lord's Name (this is their Father's house on Earth) or Else in Heaven.
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3. The Life of Virgins is a free Life, free from that care and sollicitude which attendeth the House-wife. The Apostle telleth us, 1 Cor. 7. The unmarried woman seeketh to please the Lord,
3. The Life of Virgins is a free Life, free from that care and solicitude which attends the Housewife. The Apostle Telleth us, 1 Cor. 7. The unmarried woman seeks to please the Lord,
4. 6. He hath commanded them to cast their care upon him, assuring them that he careth for them, 1 Pet. 5. 7. As the Father taketh the care of his Virgin Daughters upon himself,
4. 6. He hath commanded them to cast their care upon him, assuring them that he Careth for them, 1 Pet. 5. 7. As the Father Takes the care of his Virgae Daughters upon himself,
I have espoused you to one Husband, that I may present you as a chast Virgin to Christ, 2 Cor. 11. 2. They are called pure in heart, undefiled in the way;
I have espoused you to one Husband, that I may present you as a chaste Virgae to christ, 2 Cor. 11. 2. They Are called pure in heart, undefiled in the Way;
5. Finally, Virgins are or should be modest in all their behaviour. She that hath lost her Modesty, hath exposed her Virginity to great jealousies and suspicions.
5. Finally, Virgins Are or should be modest in all their behaviour. She that hath lost her Modesty, hath exposed her Virginity to great jealousies and suspicions.
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Now these Virgins love Christ for the savor of his Name, because his Name is an Oil, or Ointment poured forth. All these things are spoken in a figure, that figure which we usually call a Metaphor.
Now these Virgins love christ for the savour of his Name, Because his Name is an Oil, or Ointment poured forth. All these things Are spoken in a figure, that figure which we usually call a Metaphor.
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This you may know was an old practice, by that instance of the lewd Woman in the Proverbs, who to invite the young man to her Adulterous Bed, tells him, She had perfumed her Bed with Myrrh, Aloes and Cinamon.
This you may know was an old practice, by that instance of the lewd Woman in the Proverbs, who to invite the young man to her Adulterous Bed, tells him, She had perfumed her Bed with Myrrh, Aloes and Cinnamon.
The Spouse making use of this vain and wanton practice, to express how pleasant and delightful Christ was to her, fancieth him as one perfumed with sweet Odours; anointed with odoriferous Oil, or Ointment.
The Spouse making use of this vain and wanton practice, to express how pleasant and delightful christ was to her, fancieth him as one perfumed with sweet Odours; anointed with odoriferous Oil, or Ointment.
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and discoveries of these upon the Souls of the Saints, and the discovery of them unto their Souls it is, That Souls freed from the pollutions of the world through lust:
and discoveries of these upon the Souls of the Saints, and the discovery of them unto their Souls it is, That Souls freed from the pollutions of the world through lust:
Souls that are holy, spiritual, heavenly - minded, desire after delights, and take an infinite complacency in the Lord Jesus Christ. What these excellent habits are;
Souls that Are holy, spiritual, heavenly - minded, desire After delights, and take an infinite complacency in the Lord jesus christ. What these excellent habits Are;
and brightness, and glory, that to make the Soul take a complacency in him, there needeth no more than that it be enlightened to see, know, and understand Christ.
and brightness, and glory, that to make the Soul take a complacency in him, there needs no more than that it be enlightened to see, know, and understand christ.
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before ever it have received him, so as to apprehend its Interest in him, yet loves, admireth him, passionately desireth a part and portion in him, saith within it self, Oh that my Soul were brought unto Christ!
before ever it have received him, so as to apprehend its Interest in him, yet loves, admireth him, passionately Desires a part and portion in him, Says within it self, O that my Soul were brought unto christ!
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2. But there is not only a transcendent goodness and excellency in Christ's Name, but also a Relative Goodness. Our reasonable Natures force us to love any thing which appeareth to us to be Good and Excellent; but we much more love it,
2. But there is not only a transcendent Goodness and excellency in Christ's Name, but also a Relative goodness. Our reasonable Nature's force us to love any thing which appears to us to be Good and Excellent; but we much more love it,
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and the more goodness and suitableness we discern in any Object in proportion to our state and wants, the more a great deal do our hearts cleave to it, and long after it.
and the more Goodness and suitableness we discern in any Object in proportion to our state and Wants, the more a great deal do our hearts cleave to it, and long After it.
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and therefore its heart cleaveth unto Christ, and cryeth out, Whom have I in Heaven but thee? Or what have I upon the Earth to be compared with thee? This Soul seeth, that there is nothing in Heaven or Earth that so suiteth the Soul of a Child of God as Christ doth.
and Therefore its heart cleaveth unto christ, and Cries out, Whom have I in Heaven but thee? Or what have I upon the Earth to be compared with thee? This Soul sees, that there is nothing in Heaven or Earth that so suiteth the Soul of a Child of God as christ does.
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3. The Virgins must needs love Christ, upon the discoveries of himself to their Souls, because these discoveries command, and teach the Soul to love him.
3. The Virgins must needs love christ, upon the discoveries of himself to their Souls, Because these discoveries command, and teach the Soul to love him.
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for we are taught of God (saith the Apostle) to love one another; and if without a Divine Teaching we cannot love our Brethren whom we have seen, we shall much less love Christ, whom we have not seen Indeed this is the first cause of any love from our carnal hearts to Christ at all, it is true.
for we Are taught of God (Says the Apostle) to love one Another; and if without a Divine Teaching we cannot love our Brothers whom we have seen, we shall much less love christ, whom we have not seen Indeed this is the First cause of any love from our carnal hearts to christ At all, it is true.
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as cannot be allowed to be the spots of God's Children? Some are gone a whoring after other Gods. (Reconciled they call it to the Church of Rome.) Oh! tell it not in Gath, publish it not in the Tents of Askelon, that Protestants should ever again lick up that Vomit,
as cannot be allowed to be the spots of God's Children? some Are gone a whoring After other God's (Reconciled they call it to the Church of Rome.) Oh! tell it not in Gaza, publish it not in the Tents of Ashkelon, that Protestants should ever again lick up that Vomit,
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But how many more have defiled themselves with damnable, or at least very dangerous Opinions? You read of the Daughter of Jephtah, that she went up to the Mountains three months to bewail her Virginity.
But how many more have defiled themselves with damnable, or At least very dangerous Opinions? You read of the Daughter of Jephthah, that she went up to the Mountains three months to bewail her Virginity.
They were of the number of Virgins, as we thought, and we were bound in charity so to think (we judged by the outward appearance) but they have defiled themselves.
They were of the number of Virgins, as we Thought, and we were bound in charity so to think (we judged by the outward appearance) but they have defiled themselves.
and him the proper Husband for a poor Soul, so that that Soul is yet a Virgin. But now the voluptuous sensual Soul, that is united to a base and sordid lust;
and him the proper Husband for a poor Soul, so that that Soul is yet a Virgae. But now the voluptuous sensual Soul, that is united to a base and sordid lust;
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or the covetous worldly Soul, that is united to the gain and filthy lucre of the world, is no Virgin, no more than an incestuous Wife is in any notion a Virgin;
or the covetous worldly Soul, that is united to the gain and filthy lucre of the world, is no Virgae, no more than an incestuous Wife is in any notion a Virgae;
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and how many of these are to be found in the Tents of persons professing to Religion! How many Demas 's, who have forsaken and forgotten their Religion,
and how many of these Are to be found in the Tents of Persons professing to Religion! How many Demas is, who have forsaken and forgotten their Religion,
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and have embraced the present World? Judas 's, who have betrayed their Master and their Brethren for a few pieces of Silver? Surely the Soul, the high-born Soul of man, is of too noble an extract, too spiritual a substance to be united to the Earth.
and have embraced the present World? Judas is, who have betrayed their Master and their Brothers for a few Pieces of Silver? Surely the Soul, the highborn Soul of man, is of too noble an extract, too spiritual a substance to be united to the Earth.
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and yet loveth another equally with him, or more than he, hath lost her Virgin-heart. Ah! how many of these are there amongst Professors? they are married to Christ in the face of the Church;
and yet loves Another equally with him, or more than he, hath lost her Virgin heart. Ah! how many of these Are there among Professors? they Are married to christ in the face of the Church;
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how much of the Earth? how much of sin, folly, and vanity? how much of contradiction to their Profession? where's a Christian Caleb to be found to walk with God fully?
how much of the Earth? how much of since, folly, and vanity? how much of contradiction to their Profession? where's a Christian Caleb to be found to walk with God Fully?
Fourthly, If we have some that are Virgins, yet how few beautiful Virgins? where's the beauty, the glory of Professors? where's their former shining out before men? Ah! call your Children Ichabods; call them Ichabods. The Glory is departed in a great measure from England, from the Professing Party of England. Where's the former sincerity, love to God, zeal for God, plainness of heart, sincerity of conversation, brotherly love, heavenly walking? the World, the vanities of the World, have spoiled Professors beauty.
Fourthly, If we have Some that Are Virgins, yet how few beautiful Virgins? where's the beauty, the glory of Professors? where's their former shining out before men? Ah! call your Children Ichabods; call them Ichabods. The Glory is departed in a great measure from England, from the Professing Party of England. Where's the former sincerity, love to God, zeal for God, plainness of heart, sincerity of Conversation, brotherly love, heavenly walking? the World, the vanities of the World, have spoiled Professors beauty.
But in the next place this discourse offers us a fair opportunity to try our Relation to Christ, whether we be the Lambs Wife, who shall hereafter follow him whithersoever he goes. 1. Are you Spiritual Virgins? There are tokens of Spiritual as well as Natural Virginity. 1. Purity, and Chastity, in heart, as well as outward appearance; Blessed are they (saith our Saviour) who are pure in heart, for they shall see God;
But in the next place this discourse offers us a fair opportunity to try our Relation to christ, whither we be the Lambs Wife, who shall hereafter follow him whithersoever he Goes. 1. are you Spiritual Virgins? There Are tokens of Spiritual as well as Natural Virginity. 1. Purity, and Chastity, in heart, as well as outward appearance; Blessed Are they (Says our Saviour) who Are pure in heart, for they shall see God;
and lust? 2. Dost thou live like a Virgin, an hidden life? doth not the world see all that thou hast of a Spiritual life, dost thou not like the Pharisees, love to pray standing in the Synagogues,
and lust? 2. Dost thou live like a Virgae, an hidden life? does not the world see all that thou hast of a Spiritual life, dost thou not like the Pharisees, love to pray standing in the Synagogues,
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and in the corners of the Streets, more than with thy doors shut about thee, in thy closet? livest thou any thing of that life which is hid with Christ in God? is it thy only and greatest care to please thy heavenly Father,
and in the corners of the Streets, more than with thy doors shut about thee, in thy closet? Livest thou any thing of that life which is hid with christ in God? is it thy only and greatest care to please thy heavenly Father,
Art thou ashamed when thou committest iniquity, and thy heart reflects it upon thee, or hast thou a Whores fore-head, that cannot blush? I might instance in many particulars more,
Art thou ashamed when thou Committest iniquity, and thy heart reflects it upon thee, or hast thou a Whores forehead, that cannot blush? I might instance in many particulars more,
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and groweth in every Soul, but love to Christ is a plant from Heaven, heavenly, a plant sprung up from the seed of God in the Soul. If Christ should from Heaven propo und the fame question to thee, which while he was on Earth he propounded to Peter, couldst thou answer with him, Lord! Thou that knowest all things, knowest that I love thee.
and grows in every Soul, but love to christ is a plant from Heaven, heavenly, a plant sprung up from the seed of God in the Soul. If christ should from Heaven Propo and the fame question to thee, which while he was on Earth he propounded to Peter, Couldst thou answer with him, Lord! Thou that Knowest all things, Knowest that I love thee.
The pantings of thy heart after him, the acquiescence, complacency, and delight of thy heart in him, will easily discover it to thee if thou lookest narrowly.
The pantings of thy heart After him, the acquiescence, complacency, and delight of thy heart in him, will Easily discover it to thee if thou Lookest narrowly.
an Heaven, an incomprehensible glory which is annexed to the fruition and enjoyment of him, so the worst of men may have a kind of love for Christ, or rather,
an Heaven, an incomprehensible glory which is annexed to the fruition and enjoyment of him, so the worst of men may have a kind of love for christ, or rather,
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without doubt Christs beneficence, and goodness unto us, and the benefit which our Souls have, and hope to have from Christ is, and ought to be a very great attractive,
without doubt Christ beneficence, and Goodness unto us, and the benefit which our Souls have, and hope to have from christ is, and ought to be a very great Attractive,
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1. In the first place methinks from this metaphorical expression of Saints under the notion of Virgins, I have here a fair opportunity to plead with Virgins to be Saints; Virgins (generally) have the object of their love to seek;
1. In the First place methinks from this metaphorical expression of Saints under the notion of Virgins, I have Here a fair opportunity to plead with Virgins to be Saints; Virgins (generally) have the Object of their love to seek;
Christ here expresseth himself under the notion of some beautiful young man, beautified, and adorned with all the advantages both of nature, and of art;
christ Here Expresses himself under the notion of Some beautiful young man, beautified, and adorned with all the advantages both of nature, and of art;
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and foolish sports, and vain company, and gay and costly attire, but how rare is it to find a young man or woman that sincerely loveth the Lord Jesus Christ? truly amongst young or old, there is hardly one of a thousand,
and foolish sports, and vain company, and gay and costly attire, but how rare is it to find a young man or woman that sincerely loves the Lord jesus christ? truly among young or old, there is hardly one of a thousand,
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offer this now to thy Prince, will he accept it? canst thou expect Sinner that Christ should freely love thee when thou art grown old, who refusedst him when thou wert young? canst thou reasonably think that God will be put off with the fag end of thy life, dost thou not know how hardly an old sinner is brought to repentance? sin is bred and sed in his bones,
offer this now to thy Prince, will he accept it? Canst thou expect Sinner that christ should freely love thee when thou art grown old, who refusedst him when thou Wertenberg young? Canst thou reasonably think that God will be put off with the fag end of thy life, dost thou not know how hardly an old sinner is brought to Repentance? since is bred and said in his bones,
and it will not out, art thou aware how acceptable to God the sacrifice of thy youth is? under the old law no Sacrifice was admitted that was above three years old. Dost not thou remember how kindly God accepted his young.
and it will not out, art thou aware how acceptable to God the sacrifice of thy youth is? under the old law no Sacrifice was admitted that was above three Years old. Dost not thou Remember how kindly God accepted his young.
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and sweet perfumes of the young man please thee, and is there no excellency in the Graces of him who is full of Grace and Truth? is there no savour in Christs Ointments? no sweet Odour from his name poured forth!
and sweet perfumes of the young man please thee, and is there no excellency in the Graces of him who is full of Grace and Truth? is there no savour in Christ Ointments? no sweet Odour from his name poured forth!
O that upon the pouring forth of his name amongst you in this Sermon this day, some of your souls this day might be allured to love the Lord Jesus Christ.
O that upon the pouring forth of his name among you in this Sermon this day, Some of your Souls this day might be allured to love the Lord jesus christ.
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Secondly, This notion obligeth all those that be Saints, or profess themselves such, to approve themselves to be Virgins, the holy Spirit hath so called them;
Secondly, This notion obliges all those that be Saints, or profess themselves such, to approve themselves to be Virgins, the holy Spirit hath so called them;
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I have toldyou that there are many, who go for Virgins, but are not, they are wedded to some filthy lust or other, wedded to the world, defloured by entertainnig some corrupt & dangerous principles,
I have toldyou that there Are many, who go for Virgins, but Are not, they Are wedded to Some filthy lust or other, wedded to the world, deflowered by entertainnig Some corrupt & dangerous principles,
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your soundness in the faith, your purity, integrity, and holiness of life is your honour, Hold fast that thou hast (saith Christ to the Church of Philadelphia, Rev. 3. 11.) that no man take thy Crown;
your soundness in the faith, your purity, integrity, and holiness of life is your honour, Hold fast that thou hast (Says christ to the Church of Philadelphia, Rev. 3. 11.) that no man take thy Crown;
he who despoileth you of your purity of Doctrine, and Worship, or who seduceth you to any licentious practices, takes away your Crown, yea not only your Crown in respect of reputation,
he who despoileth you of your purity of Doctrine, and Worship, or who seduceth you to any licentious practices, Takes away your Crown, yea not only your Crown in respect of reputation,
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v. 4. It followeth: These are they which were not defiled with Women, for they are Virgins, these are they which follow the Lamb, whithersoever he goeth, these were redeemed from amongst men, being the first fruits unto God,
v. 4. It follows: These Are they which were not defiled with Women, for they Are Virgins, these Are they which follow the Lamb, whithersoever he Goes, these were redeemed from among men, being the First fruits unto God,
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not defiled with Women. Non polluti idololatriá, quae est scortat io spiritualis sed virgines fide & spiritu, (saith Pareus) not defiled by idolatry, which is a spiritual Adultery,
not defiled with Women. Non polluti idololatriá, Quae est scortat io spiritualis sed Virgins fide & spiritu, (Says Pareus) not defiled by idolatry, which is a spiritual Adultery,
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If a man put away his Wife, and she go from him, shall he return to her again? Jer. 3. 1. It is true, the mercies of God are above the mercies of men, it follows there;
If a man put away his Wife, and she go from him, shall he return to her again? Jer. 3. 1. It is true, the Mercies of God Are above the Mercies of men, it follows there;
many a Bone must be first broken, and if such be saved, it must be as through fire. It is a dreadful Text which you have, Heb. 6. 5, 6. O keep your integrity,
many a Bone must be First broken, and if such be saved, it must be as through fire. It is a dreadful Text which you have, Hebrew 6. 5, 6. O keep your integrity,
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There are 2 sorts of Books in the world, which help much to debauch it. 1. Amorous Books full of lascivious Songs, and filthy stories. 2. Heretical Books. The first debauch People as to their bodies:
There Are 2 sorts of Books in the world, which help much to debauch it. 1. Amoros Books full of lascivious Songs, and filthy stories. 2. Heretical Books. The First debauch People as to their bodies:
How many Christians are defiled both in Judgment and Practice, by keeping company with Papists, Quakers, Socinians, &c. Lastly, O love the Lord all his Saints for the savour of his Ointments;
How many Christians Are defiled both in Judgement and Practice, by keeping company with Papists, Quakers, socinians, etc. Lastly, Oh love the Lord all his Saints for the savour of his Ointments;
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The best are prone to love Christ only for the Peace of Conscience which they have, upon their Justification by his blood, and for the Heaven they shall have hereafter for his sake. His Glory is exceeding sweet.
The best Are prove to love christ only for the Peace of Conscience which they have, upon their Justification by his blood, and for the Heaven they shall have hereafter for his sake. His Glory is exceeding sweet.
Lord, do not only invite and call me, by the Preaching of thy Gospel (which are the kisses of thy mouth) but command me by the Power of thy Spirit. Or thus;
Lord, do not only invite and call me, by the Preaching of thy Gospel (which Are the Kisses of thy Mouth) but command me by the Power of thy Spirit. Or thus;
But though there be something of truth in this, yet this Interpretation is, I think, justly slighted by Lud. de Ponte, and others even of the Papists (the greatest Admirers of the Fathers.) And although the Copies of the Seventy, which we have indeed thus read it,
But though there be something of truth in this, yet this Interpretation is, I think, justly slighted by Lud. de Ponte, and Others even of the Papists (the greatest Admirers of the Father's.) And although the Copies of the Seventy, which we have indeed thus read it,
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And I am sure that is the true Translation of the Hebrew, where the Verb is in the Imperative Mood, though there be a little change of the Vowels in regard of the Affix, according to the Rules of Grammarians:
And I am sure that is the true translation of the Hebrew, where the Verb is in the Imperative Mood, though there be a little change of the Vowels in regard of the Affix, according to the Rules of Grammarians:
For NONLATINALPHABET so I conclude, they are clearly a Petition, and thus the Vulg. Lat. reads them, with the Tigurine Translators, Pagnine, Montanus, Piscator, Junius, and indeed almost all others.
For so I conclude, they Are clearly a Petition, and thus the Vulgar Lat. reads them, with the Tigurine Translators, Pagnine, Montanus, Piscator, Junius, and indeed almost all Others.
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You may in the Text please to consider, 1. The Spouse's Petition. Draw me. 2. The Argument by which she enforceth this Petition; We will run after thee. Where 'tis observable; 1. The parties promising; We. 2. The thing promised; A running after Christ.
You may in the Text please to Consider, 1. The Spouse's Petition. Draw me. 2. The Argument by which she enforceth this Petition; We will run After thee. Where it's observable; 1. The parties promising; We. 2. The thing promised; A running After christ.
Aben-Ezra, a Jewish Doctor, would have these the words of Abraham speaking to God to draw him out of his own Country into Ur of the Chaldees, according to that hard Precept to flesh and blood, Gen. 12. Solomon Jarchi (another of them) makes it the voice of the Jewish Church speaking to God to bring them back again to Hierusalem, out of Captivity.
Aben-ezra, a Jewish Doctor, would have these the words of Abraham speaking to God to draw him out of his own Country into Ur of the Chaldees, according to that hard Precept to Flesh and blood, Gen. 12. Solomon Jarchi (Another of them) makes it the voice of the Jewish Church speaking to God to bring them back again to Jerusalem, out of Captivity.
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The old Chaldee Paraphrast, and Lira with him, make it the voice of the Church of the Jews coming out of Egypt speaking unto God that he would go before them,
The old Chaldee Paraphrast, and Lira with him, make it the voice of the Church of the jews coming out of Egypt speaking unto God that he would go before them,
and of some Popish Writers making them the words of the blessed Virgin are hardly worth mentioning, any more than theirs, who would make them the words of the Queen of Sheba to Solomon. We have fixed the Spouse with the most and best Interpreters, to be the true Church of God, and every individual believing Soul;
and of Some Popish Writers making them the words of the blessed Virgae Are hardly worth mentioning, any more than theirs, who would make them the words of the Queen of Sheba to Solomon. We have fixed the Spouse with the most and best Interpreters, to be the true Church of God, and every Individu believing Soul;
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But drawing is a term of motion; there must be a term to which; Whither would the Spouse be drawn? This is not so plainly exprest in the English as in the Hebrew. I shall speak more to it by and by;
But drawing is a term of motion; there must be a term to which; Whither would the Spouse be drawn? This is not so plainly expressed in the English as in the Hebrew. I shall speak more to it by and by;
so Jud. 4. 6. Go and draw toward Mount Tabor, Exod. 12. 21. Draw out, and take you a Lamb, that is, go out, Job 21. 33. Every man shall draw after him, that is, by little and little follow him to the Grave.
so Jud. 4. 6. Go and draw towards Mount Tabor, Exod 12. 21. Draw out, and take you a Lamb, that is, go out, Job 21. 33. Every man shall draw After him, that is, by little and little follow him to the Grave.
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Thus you read of the Heifer that had not drawn in the yoke, Deut. 21. 3. So it is said, God draweth the mighty with his power, Job 24. 22. And you read of the man that drew a Bow at adventure.
Thus you read of the Heifer that had not drawn in the yoke, Deuteronomy 21. 3. So it is said, God draws the mighty with his power, Job 24. 22. And you read of the man that drew a Bow At adventure.
That is an act of strength and power you know, 1 King. 22. 34. So they drew Joseph out of the Pit, and Jeremy out of the Dungeon, Gen. 37. 28. Jer 38. 13. And David prayeth that he might not be drawn away with the wicked, Psa 28. 3. In all which places this word is used.
That is an act of strength and power you know, 1 King. 22. 34. So they drew Joseph out of the Pit, and Jeremiah out of the Dungeon, Gen. 37. 28. Jer 38. 13. And David Prayeth that he might not be drawn away with the wicked, Psa 28. 3. In all which places this word is used.
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Judg. 4. 7. Solomon saith, he sought to draw his flesh with Wine (so it is in the Hebrew, Eccles. 2. 3.) his meaning is, he would entice and please his flesh.
Judges 4. 7. Solomon Says, he sought to draw his Flesh with Wine (so it is in the Hebrew, Eccles. 2. 3.) his meaning is, he would entice and please his Flesh.
It is translated prolonged, Isa. 13. 22. d ferred, Prov. 13. 12. Hope deferred (in the Hebrew, drawn out) maketh the heart sick, Psal. 109. 12. Let none draw out mercy:
It is translated prolonged, Isaiah 13. 22. d ferred, Curae 13. 12. Hope deferred (in the Hebrew, drawn out) makes the heart sick, Psalm 109. 12. Let none draw out mercy:
as the Petition refers not only to first, but following grace: We need the prolongings and continuances of Divine Influences to make us to run after Christ.
as the Petition refers not only to First, but following grace: We need the prolongings and continuances of Divine Influences to make us to run After christ.
hath the Spouse need to be drawn to Christ? Is she not already come to him, doth she not willingly follow after him, how then doth she say draw me? doth the Child of God follow him unwillingly?
hath the Spouse need to be drawn to christ? Is she not already come to him, does she not willingly follow After him, how then does she say draw me? does the Child of God follow him unwillingly?
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To this I answer. 1. The Church doth not consist of all true believers, there may be some in the bosom of that, that have but a name to live, and which had need be drawn unto Christ.
To this I answer. 1. The Church does not consist of all true believers, there may be Some in the bosom of that, that have but a name to live, and which had need be drawn unto christ.
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otherwise she would not have said, Draw me. She here desireth that Grace of God which might have a divine, sweet, efficacious, power, and force with it to constrain her Soul to run after Christ.
otherwise she would not have said, Draw me. She Here Desires that Grace of God which might have a divine, sweet, efficacious, power, and force with it to constrain her Soul to run After christ.
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and vile Affections. She useth this word therefore to acknowledge her weakness, and to shew that without the help of grace, she could not run after Christ, according to that, John 15. 4 With•ut me you can do nothing.
and vile Affections. She uses this word Therefore to acknowledge her weakness, and to show that without the help of grace, she could not run After christ, according to that, John 15. 4 With•ut me you can do nothing.
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By the word draw, she begs, not only first grace, but the prolongings, and continuances of Divine Grace, according to that, Psal. 36. 10. O continue thy loving kindness to them that know thee,
By the word draw, she begs, not only First grace, but the prolongings, and continuances of Divine Grace, according to that, Psalm 36. 10. Oh continue thy loving kindness to them that know thee,
For whether would the Spouse be drawn? NONLATINALPHABET after thee, saith the Text. Our translation puts these words after the next Verb, we will run after thee;
For whither would the Spouse be drawn? After thee, Says the Text. Our Translation puts these words After the next Verb, we will run After thee;
By faith it runs, and follows after Christ by holiness, and is drawn so by a power inabling it to perfect holiness, it is drawn to Christ by Death (say some) so Paul desireth to be dissolved, and to be with Christ, 1 Phil. With reference to this Bernard puts this question, An hoc dicit cupiens dissolvi? Doth (saith he) the Spouse speak this, desiring to be dissolved,
By faith it runs, and follows After christ by holiness, and is drawn so by a power enabling it to perfect holiness, it is drawn to christ by Death (say Some) so Paul Desires to be dissolved, and to be with christ, 1 Philip With Referente to this Bernard puts this question, an hoc dicit cupiens Dissolvi? Does (Says he) the Spouse speak this, desiring to be dissolved,
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but that the words are not draw me to thee, but draw me after thee. So that he thinks she rather desires the drawings of Grace, that she might follow him in an holy conversation, walking as she had him for an example.
but that the words Are not draw me to thee, but draw me After thee. So that he thinks she rather Desires the drawings of Grace, that she might follow him in an holy Conversation, walking as she had him for an Exampl.
Oh let them yet be drawn more effectually to an hearty embracing of thee, for none so comes to thee but he whom the Father draws, Lord draw that part of my Members by thy efficacious grace.
O let them yet be drawn more effectually to an hearty embracing of thee, for none so comes to thee but he whom the Father draws, Lord draw that part of my Members by thy efficacious grace.
nor to watch with thee, thou who at first hast put forth thy powerful effectual Grace in changing my heart, in bringing me to thy self, continue the same power of thy Grace, commanding me to keep my heart close with thee,
nor to watch with thee, thou who At First haste put forth thy powerful effectual Grace in changing my heart, in bringing me to thy self, continue the same power of thy Grace, commanding me to keep my heart close with thee,
she had spoken before in the singular Number draw me; here she promiseth in the plural, We will run. 2. The promise itself, or thing promised; Will run.
she had spoken before in the singular Number draw me; Here she promises in the plural, We will run. 2. The promise itself, or thing promised; Will run.
The answering of two questions will open these words: 1. What is meant by running. 2. Why she saith we will run, when before she had only said draw me.
The answering of two questions will open these words: 1. What is meant by running. 2. Why she Says we will run, when before she had only said draw me.
1. The word in the Hebrew, doth properly signify a bodily motion, and you easily understand what it is to run, it is more than to go, and walk. It is here by a metaphor applied to the Soul,
1. The word in the Hebrew, does properly signify a bodily motion, and you Easily understand what it is to run, it is more than to go, and walk. It is Here by a metaphor applied to the Soul,
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for although some of the Hebrew Doctors, and some others (according to their different notion of the Spouse, which I before hinted) understand it of Abrahams bodily motion out of his Country,
for although Some of the Hebrew Doctors, and Some Others (according to their different notion of the Spouse, which I before hinted) understand it of Abrahams bodily motion out of his Country,
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or the Israelites motions, out of Aegypt, and Babylon, or the Peoples going to the Temple in Solomons time to worship God, yet their notions are doubtless much too low,
or the Israelites motions, out of Egypt, and Babylon, or the Peoples going to the Temple in Solomons time to worship God, yet their notions Are doubtless much too low,
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I do therefore fully agree with the most, and the most eminent interpreters, who acknowledge here a metaphor, and that by running some motion of the mind is signified, analogous to the motion of the body, which we call running; now what that is, we must further enquire.
I do Therefore Fully agree with the most, and the most eminent Interpreters, who acknowledge Here a metaphor, and that by running Some motion of the mind is signified, analogous to the motion of the body, which we call running; now what that is, we must further inquire.
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First God calls, then we run; first he putteth strength into them, and then they use the strength, which he hath given them, Isa. 0. 31. They that wait upon the Lord shall renew their strength like the Eagle, they shall run, and not be weary;
First God calls, then we run; First he putteth strength into them, and then they use the strength, which he hath given them, Isaiah 0. 31. They that wait upon the Lord shall renew their strength like the Eagl, they shall run, and not be weary;
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Festinant em significat actionem is De Dieu his note on the Text. David saith, I will run the way of thy Commandments, Psal. 119. 32. which he expoundeth, v. 60. I made hast, and delayed not to keep thy precepts.
Hastening em significat actionem is De Dieu his note on the Text. David Says, I will run the Way of thy commandments, Psalm 119. 32. which he expoundeth, v. 60. I made haste, and delayed not to keep thy Precepts.
Buxtorf in his Hebrew Lexicon noteth that the Greek word NONLATINALPHABET which signifies to run hastily, comes from this Hebrew word, and others fancy that the latine word Rota, that signifies a Wheel, hath its Original from this word also;
Buxtorf in his Hebrew Lexicon notes that the Greek word which signifies to run hastily, comes from this Hebrew word, and Others fancy that the latin word Rota, that signifies a Wheel, hath its Original from this word also;
Avendrius also observeth, that it signifieth to move readily, as the false Prophets ran, Jer. 12. 5. Jer. 23. 21. I have not sent these Prophets, and yet they ran;
Avendrius also observeth, that it signifies to move readily, as the false prophets ran, Jer. 12. 5. Jer. 23. 21. I have not sent these prophets, and yet they ran;
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as Gehazi ran for his bride, 2 King. 5. 20. Thus the believing Soul that is once drawn by the Spirit of Grace, moves in the way of holiness, not dragged on to duty by a Foreign Principle: It is its meat and drink to do the Will of God:
as Gehazi ran for his bride, 2 King. 5. 20. Thus the believing Soul that is once drawn by the Spirit of Grace, moves in the Way of holiness, not dragged on to duty by a Foreign Principle: It is its meat and drink to do the Will of God:
it was before unwilling, but now it is made willing, as it is said My People shall be a willing people in the day of my power. Grace giveth wheels to the Soul,
it was before unwilling, but now it is made willing, as it is said My People shall be a willing people in the day of my power. Grace gives wheels to the Soul,
5. I find some Interpreters judging, that the term likewise implyeth a promise of Perseverance. There is one Text of Scripture which seemeth to advantage this Notion, Isa. 40. 31. They shall run, and not be weary.
5. I find Some Interpreters judging, that the term likewise Implies a promise of Perseverance. There is one Text of Scripture which seems to advantage this Notion, Isaiah 40. 31. They shall run, and not be weary.
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I will run the way of thy Commandments (saith David) Psal. 119. 132. This is the Race set before us, Heb. 12 1. The following of Christ commanded, Luk. 9. 23. Christ in his Example, in the fulness of the measure of his stature:
I will run the Way of thy commandments (Says David) Psalm 119. 132. This is the Raze Set before us, Hebrew 12 1. The following of christ commanded, Luk. 9. 23. christ in his Exampl, in the fullness of the measure of his stature:
2. Qu. What meaneth the change of the Number? Her request was in the Singular Number, Draw me; her promise is the Plural; We will, or we shall run after thee. Who are these We?
2. Qu. What means the change of the Number? Her request was in the Singular Number, Draw me; her promise is the Plural; We will, or we shall run After thee. Who Are these We?
We read in Ezekiel 's Vision of the Wheels, of his Vision of a Spirit within the Wheels, without which the Wheels moved not. Suppose Wheels put upon the Soul,
We read in Ezekielem is Vision of the Wheels, of his Vision of a Spirit within the Wheels, without which the Wheels moved not. Suppose Wheels put upon the Soul,
2. I rather therefore chuse to expound it with the most of Interpreters, and to say that by We is here meant, The individual Believer, and all her companions. Ego & adolescentulae mecum, (saith Bernard) Ego & Puellae meae (saith Tremell•us) I and my Maidens, I and my Virgins, I and all mine.
2. I rather Therefore choose to expound it with the most of Interpreters, and to say that by We is Here meant, The Individu Believer, and all her Sodales. Ego & adolescentulae mecum, (Says Bernard) Ego & Girls meae (Says Tremell•us) I and my Maidens, I and my Virgins, I and all mine.
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Doth she promise for more than she would pray for? Or doth she envy others that drawing grace which she prayed for for her self? Doubtless neither: what then?
Does she promise for more than she would pray for? Or does she envy Others that drawing grace which she prayed for for her self? Doubtless neither: what then?
John tells us, ch. 11. 52. That the end of Christ's dying was, That he might gather together in one the Children of God which were scattered abroad.
John tells us, changed. 11. 52. That the end of Christ's dying was, That he might gather together in one the Children of God which were scattered abroad.
and thinks, they were put in by some Expositor in the way of an interlineary gloss, and afterwards got into the Text through the unskilfulness of some Transcribers.
and thinks, they were put in by Some Expositor in the Way of an interlineary gloss, and afterwards god into the Text through the unskilfulness of Some Transcribers.
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for the believing Soul doth in leed follow Christ in the savour of his Ointments. We heard before, that therefore do the Virgins love him, and it is their love to him which maketh them to run after him.
for the believing Soul does in leed follow christ in the savour of his Ointments. We herd before, that Therefore do the Virgins love him, and it is their love to him which makes them to run After him.
Into his Chambers. ] The word is often used in Scripture, translated a Chamber, Gen. 43. 30. Jud. 15. 1. A Bed-chamber, 2 Kings 6. 12. An inward Chamber, Judg. 3. 24. A Bridegrooms Chamber, Joel 2. 16. A Summer Chamber, Judg. 3. 24. It is also used, Prov. 24. 4. Prov. 7. 27. Job 9. 9. and in many other Texts.
Into his Chambers. ] The word is often used in Scripture, translated a Chamber, Gen. 43. 30. Jud. 15. 1. A Bedchamber, 2 Kings 6. 12. an inward Chamber, Judges 3. 24. A Bridegrooms Chamber, Joel 2. 16. A Summer Chamber, Judges 3. 24. It is also used, Curae 24. 4. Curae 7. 27. Job 9. 9. and in many other Texts.
The King hath brought me into his Chambers, that is, into the places of most private secret communion with him, where I can be most private, free, and secure;
The King hath brought me into his Chambers, that is, into the places of most private secret communion with him, where I can be most private, free, and secure;
let us therefore rightly comprehend the notion of a Chamber, and we shall without much difficulty understand the priviledge in which the Spouse doth glory. Three things will give us the notion of a Chamber.
let us Therefore rightly comprehend the notion of a Chamber, and we shall without much difficulty understand the privilege in which the Spouse does glory. Three things will give us the notion of a Chamber.
3. A Chamber is a resting place, we eat, and drink, and have our ordinary converse with our neighbours in other rooms we lie down, and rest in our Chambers.
3. A Chamber is a resting place, we eat, and drink, and have our ordinary converse with our neighbours in other rooms we lie down, and rest in our Chambers.
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The Lord my King hath heard me, and taken me up into the nearest degrees of close & private communion with him, where my Soul enjoyeth him, in the most heavenly, free, and most familiar manner.
The Lord my King hath herd me, and taken me up into the nearest Degrees of close & private communion with him, where my Soul Enjoyeth him, in the most heavenly, free, and most familiar manner.
Qu. 2. But how cometh the Spouse thus soon to glory, who but now was praying that the Lord would draw her, and facitly complained for the want of the manifestations of his Divine Grace? how soon is her tone altered? she but now groaned,
Qu. 2. But how comes the Spouse thus soon to glory, who but now was praying that the Lord would draw her, and facitly complained for the want of the manifestations of his Divine Grace? how soon is her tone altered? she but now groaned,
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The Lord hath brought me into his Chambers. And thus those must necessarily understand it, who with Piscator, by the Chambers understand Heaven, and Glory.
The Lord hath brought me into his Chambers. And thus those must necessarily understand it, who with Piscator, by the Chambers understand Heaven, and Glory.
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The first (as some if not too critically distinguish) respecting her heart: We will be glad. 2. The second respecting the action of the whole man: We will rejoice in thee.
The First (as Some if not too critically distinguish) respecting her heart: We will be glad. 2. The second respecting the actium of the Whole man: We will rejoice in thee.
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] the Radix NONLATINALPHABET is very often used in Scripture, I will point you to 3 or 4 other Texts, from whence you may gather the sense of it, Is. 65. 19. And I will rejoice in Hierusalem,
] the Radix is very often used in Scripture, I will point you to 3 or 4 other Texts, from whence you may gather the sense of it, Is. 65. 19. And I will rejoice in Jerusalem,
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Psal. 16. 9. Zech. 9. 9. Forster thinks it rather signifieth the expression of the Joy of the heart, by some outward gesture, than the meer internal affection.
Psalm 16. 9. Zechariah 9. 9. Forster thinks it rather signifies the expression of the Joy of the heart, by Some outward gesture, than the mere internal affection.
We will be glad. ] the Radical word is NONLATINALPHABET which signifieth to rejoice, and to be merry, and is very often in the old Testament, used to express the gladness of the heart. Exod. 4. 14. The rejoicing of a Virgin in a dance, Jer. 31. 13. I shall not insist upon that critical distinction which some make betwixt these words, restraining the one to the inward affection, the other to the more outward expression;
We will be glad. ] the Radical word is which signifies to rejoice, and to be merry, and is very often in the old Testament, used to express the gladness of the heart. Exod 4. 14. The rejoicing of a Virgae in a dance, Jer. 31. 13. I shall not insist upon that critical distinction which Some make betwixt these words, restraining the one to the inward affection, the other to the more outward expression;
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nor do I think it will hold but clearly both these are expressed by these two words, whither distinctly, or jointly I shall not determine, and the sense is this.
nor do I think it will hold but clearly both these Are expressed by these two words, whither distinctly, or jointly I shall not determine, and the sense is this.
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Only this, the Heb. word is NONLATINALPHABET we met with it before, v. 2. the Septuagint translate it NONLATINALPHABET the difference is founded I conceive in the cognation of the two words, signifying Loves, and Breasts, they differ only in the points,
Only this, the Hebrew word is we met with it before, v. 2. the septuagint translate it the difference is founded I conceive in the cognation of the two words, signifying Loves, and Breasts, they differ only in the points,
and that is the seat of love, so that the sense still must be thy loves, thy gracious influences. More then Wine, that is more then those things which are most pleasant, and delightful to us;
and that is the seat of love, so that the sense still must be thy loves, thy gracious influences. More then Wine, that is more then those things which Are most pleasant, and delightful to us;
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Psal. 75. 3. If we expound it (as the letter of the Text is) in the abstract the question will be whether it should be read in ▪ the Nominative case, uprightnesses love thee, or in the Ablative, in uprightnesses, they, that is, the Virgins love thee. If in the first sense, the meaning is this:
Psalm 75. 3. If we expound it (as the Letter of the Text is) in the abstract the question will be whither it should be read in ▪ the Nominative case, Uprightnesses love thee, or in the Ablative, in Uprightnesses, they, that is, the Virgins love thee. If in the First sense, the meaning is this:
Secondly, It may be read in the Ablative case. In uprightnesses they love thee; that is (as Buxtorf expounds it) Rectissimè, fortiter. The Saints love thee most intirely, sincerely, strongly, thus it will afford us this lesson;
Secondly, It may be read in the Ablative case. In Uprightnesses they love thee; that is (as Buxtorf expounds it) Rectissimè, fortiter. The Saints love thee most entirely, sincerely, strongly, thus it will afford us this Lesson;
But this will fall in the handling of the Doctrine, which will arise from the third sense, which is more generally accepted, and which I shall embrace.
But this will fallen in the handling of the Doctrine, which will arise from the third sense, which is more generally accepted, and which I shall embrace.
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a very ordinary way of speaking in the Hebrew, and indeed most languages ▪ No wonder (my beloved!) that I should love thee, for there is not an upright Soul in the world, but loves thee;
a very ordinary Way of speaking in the Hebrew, and indeed most languages ▪ No wonder (my Beloved!) that I should love thee, for there is not an upright Soul in the world, but loves thee;
I noted to you in my explication of this Petition, that there are two principal usages of this word Draw, in Holy Writ, it sometimes signifieth an alluring by fair carriage and persuasions.
I noted to you in my explication of this Petition, that there Are two principal usages of this word Draw, in Holy Writ, it sometime signifies an alluring by fair carriage and persuasions.
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both ways the Lord draweth those Souls that come to Christ, or that run after him, he draweth them suaviter, and fortiter, sweetly, and yet powerfully.
both ways the Lord draws those Souls that come to christ, or that run After him, he draws them Suaviter, and fortiter, sweetly, and yet powerfully.
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and heard his supplication, — It is added v. 13. Then Manasses knew that the Lord he was God. I know that Bernard thus interpreteth this Text (tho he restrains it not to that sense) but I must crave leave to dissent from so great a Person, not only because I find scarce any Interpreters agreeing with him,
and herd his supplication, — It is added v. 13. Then Manasses knew that the Lord he was God. I know that Bernard thus interpreteth this Text (though he restrains it not to that sense) but I must crave leave to dissent from so great a Person, not only Because I find scarce any Interpreters agreeing with him,
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neither are afflictions in their own tendency drawing Cords, they are rather called Cords and Fetters to signify their pinching effects, than that God ordinarily useth them to draw Souls by unto himself;
neither Are afflictions in their own tendency drawing Cords, they Are rather called Cords and Fetters to signify their pinching effects, than that God ordinarily uses them to draw Souls by unto himself;
but you have but a single instance of each in Holy Writ, and let me further add, Manasses his affliction was but Fetters, and Imprisonment, nothing that affected his head, and made him unfit to do any thing but to attend the distempers of his Body;
but you have but a single instance of each in Holy Writ, and let me further add, Manasses his affliction was but Fetters, and Imprisonment, nothing that affected his head, and made him unfit to do any thing but to attend the distempers of his Body;
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in my experience in the work of the Ministry, I have known many good Men and Women bettered by Affliction; but I never knew a bad man or woman, by affliction brought home to God;
in my experience in the work of the Ministry, I have known many good Men and Women bettered by Affliction; but I never knew a bad man or woman, by affliction brought home to God;
David saith, before he was afflicted he went astray, but his affliction had learned him to keep Gods Statutes, Psal. 119. But it is said of Ahaz, 2 Chron. 28. 22. In the time of his distress he trespassed more against the Lord; This is that King Ahaz;
David Says, before he was afflicted he went astray, but his affliction had learned him to keep God's Statutes, Psalm 119. But it is said of Ahaz, 2 Chronicles 28. 22. In the time of his distress he trespassed more against the Lord; This is that King Ahaz;
and I am sure the same is said of the body of Israelites, Amos 4. 6, 7, 8, 9, 10, 11. God followed them with judgment after judgment, yet they returned not unto him.
and I am sure the same is said of the body of Israelites, Amos 4. 6, 7, 8, 9, 10, 11. God followed them with judgement After judgement, yet they returned not unto him.
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Afflictions are good remembrancers to them who have learned their duty before, but they must be some particular afflictions, that give leisure for Instructions to be then first given,
Afflictions Are good remembrancers to them who have learned their duty before, but they must be Some particular afflictions, that give leisure for Instructions to be then First given,
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Thus God saith, Hosea 11. 4. I drew them with the Cords of a man, with bands of love, So Jer. 31. 3. With loving kindness have I drawn thee, Love is of a drawing nature, it is like the hook, in the intrails of a Creature, which draweth more forcibly,
Thus God Says, Hosea 11. 4. I drew them with the Cords of a man, with bans of love, So Jer. 31. 3. With loving kindness have I drawn thee, Love is of a drawing nature, it is like the hook, in the entrails of a Creature, which draws more forcibly,
But experience teacheth us that this is not a sufficient Cord to draw Sinners Souls to God, God in his parable of the Vineyard, Isaiah 5. repeats what he had done for the Israelites,
But experience Teaches us that this is not a sufficient Cord to draw Sinners Souls to God, God in his parable of the Vineyard, Isaiah 5. repeats what he had done for the Israelites,
and concludes, v. 4. What could have been done more to my Vineyard that I have not done in it? Yet when he looked, it should bring forth Grapes, it brought forth wild Grapes;
and concludes, v. 4. What could have been done more to my Vineyard that I have not done in it? Yet when he looked, it should bring forth Grapes, it brought forth wild Grapes;
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Oppression instead of Judgment, and a cry instead of righteousness? How many thousands are there in the world, that are incompassed with Mercies of this nature, they have healthy bodies, pleasing relations, full barns, plentiful estates, they want nothing,
Oppression instead of Judgement, and a cry instead of righteousness? How many thousands Are there in the world, that Are encompassed with mercies of this nature, they have healthy bodies, pleasing relations, full Barns, plentiful estates, they want nothing,
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Gods People, Jer. 2. that followed him in a Wilderness, and in a land of droughts, forsook him when they came into a land that flowed with Milk and Hony;
God's People, Jer. 2. that followed him in a Wilderness, and in a land of droughts, forsook him when they Come into a land that flowed with Milk and Honey;
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as against poverty. And even the man according to Gods own heart, offended more, when he was come to sit upon his Throne in Hierusalem, than when he was hunted like a Partridge in the Wilderness,
as against poverty. And even the man according to God's own heart, offended more, when he was come to fit upon his Throne in Jerusalem, than when he was hunted like a Partridge in the Wilderness,
and the more, as any of us are more knowing and rational, and able to raise conclusions from Principles. Into this sense Interpreters do interpret those words of our Saviour, John 12. 42. When I shall be lifted up, I will draw all men after me, after my death upon the Cross, I will send my Apostles up and down the world, to be witnesses of my death, resurrection and ascension,
and the more, as any of us Are more knowing and rational, and able to raise conclusions from Principles. Into this sense Interpreters do interpret those words of our Saviour, John 12. 42. When I shall be lifted up, I will draw all men After me, After my death upon the Cross, I will send my Apostles up and down the world, to be Witnesses of my death, resurrection and Ascension,
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Accordingly the Apostle tells the Corinthians that Christ had committed to them the word of Reconciliation. Now then (saith he, 2 Cor. 5. 20.) We, as Embassadours for Christ,
Accordingly the Apostle tells the Corinthians that christ had committed to them the word of Reconciliation. Now then (Says he, 2 Cor. 5. 20.) We, as ambassadors for christ,
and this must be the meaning of that command to the Servants, Luke 14, 23. Compel them to come in, Christ is not there speaking to Magistrates, or of their duty,
and this must be the meaning of that command to the Servants, Lycia 14, 23. Compel them to come in, christ is not there speaking to Magistrates, or of their duty,
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but by a lively and powerful Preaching the Gospel, the potent arguments of which set home upon reasonable and ingenuous Souls, by the gifts God hath given to his Ministers have a kind of compulsory force,
but by a lively and powerful Preaching the Gospel, the potent Arguments of which Set home upon reasonable and ingenuous Souls, by the Gifts God hath given to his Ministers have a kind of compulsory force,
so they are also by it drawn after him, and therefore Peter exhorts Christians, 1 Pet. 2. 2. As new born babes to desire the sincere milk of the Word, that they might grow thereby.
so they Are also by it drawn After him, and Therefore Peter exhorts Christians, 1 Pet. 2. 2. As new born babes to desire the sincere milk of the Word, that they might grow thereby.
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The believing Soul followeth Christ, in the scent or favour of his precious Ointments. It is the publishing of the Gospel that makes the name of Christ an Ointment poured out.
The believing Soul follows christ, in the scent or favour of his precious Ointments. It is the publishing of the Gospel that makes the name of christ an Ointment poured out.
Fourthly, God may be said to draw men by the common motions of his Spirit, impressing good thoughts upon us, either upon occasion of his Providential dispensations, or while we read or hear the word;
Fourthly, God may be said to draw men by the Common motions of his Spirit, impressing good thoughts upon us, either upon occasion of his Providential dispensations, or while we read or hear the word;
that the holy Spirit doth ordinarily attend the preaching of the word, and suggest to and imprint upon the hearts of those that hear it, some good thoughts, is what will not be denied;
that the holy Spirit does ordinarily attend the preaching of the word, and suggest to and imprint upon the hearts of those that hear it, Some good thoughts, is what will not be denied;
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But still the question is whether this be all the drawing which the Spouse here begs, No doubt but she begs such a cause, such operations of a cause as should be productive of the effect.
But still the question is whither this be all the drawing which the Spouse Here begs, No doubt but she begs such a cause, such operations of a cause as should be productive of the Effect.
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except the Father who hath sent me, draw him, and it is included in the term running. The question therefore must be whether such a drawing as is by common mercies, by the preaching of the Gospel, or by the common work of the Holy Spirit, all which reprobates may have, is sufficient to innable a Soul (yet a stranger to God) to come to Christ,
except the Father who hath sent me, draw him, and it is included in the term running. The question Therefore must be whither such a drawing as is by Common Mercies, by the preaching of the Gospel, or by the Common work of the Holy Spirit, all which Reprobates may have, is sufficient to innable a Soul (yet a stranger to God) to come to christ,
5. That both in the Souls first motions to Christ, and its further motions after him, the Lord putteth forth a powerful influence of his Spirit of grace, beyond the arguments of the word, the suasion of his Minister and the common work of the Spirit, attending all faithful preaching of the Gospel This I take to be that drawing, the Spouse here prayeth for and which our Saviour mentions, John 6. 44. (as some think with an allusion to the phrase of this Text) nay some bring that Text, John 6 44. to prove this Book quoted in the New Testament) This I firmly believe,
5. That both in the Souls First motions to christ, and its further motions After him, the Lord putteth forth a powerful influence of his Spirit of grace, beyond the Arguments of the word, the suasion of his Minister and the Common work of the Spirit, attending all faithful preaching of the Gospel This I take to be that drawing, the Spouse Here Prayeth for and which our Saviour mentions, John 6. 44. (as Some think with an allusion to the phrase of this Text) nay Some bring that Text, John 6 44. to prove this Book quoted in the New Testament) This I firmly believe,
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and further walking with God, tho as to the latter the Soul being renewed, and sanct•fied there be a far less influence necessary than as to the former,
and further walking with God, though as to the latter the Soul being renewed, and sanct•fied there be a Far less influence necessary than as to the former,
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yet even after sanctification, the Apostle tells us that we are kept by the power of God through Faith to Salvation, and Christ tells his Disciples that without him, they could do nothing, Joh. 15. 3. And St. Paul saith, 2 Gal. 20. I live, yet not I,
yet even After sanctification, the Apostle tells us that we Are kept by the power of God through Faith to Salvation, and christ tells his Disciples that without him, they could do nothing, John 15. 3. And Saint Paul Says, 2 Gal. 20. I live, yet not I,
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We affirm it, Jesuites, and Arminians deny it; let me shew you upon what arguments we assert it, I shall not instance in all or the 4th part of what hath been or might be said, only speak something to satisfy you, remembring that I am now preaching a Sermon, not writing a controversy.
We affirm it, Jesuits, and Arminians deny it; let me show you upon what Arguments we assert it, I shall not instance in all or the 4th part of what hath been or might be said, only speak something to satisfy you, remembering that I am now preaching a Sermon, not writing a controversy.
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I mean the Author of the greatest Spiritual and Eternal good, both in respect of action and fruition, whatsoever is moved, is moved from a living principle within self, or from another:
I mean the Author of the greatest Spiritual and Eternal good, both in respect of actium and fruition, whatsoever is moved, is moved from a living principle within self, or from Another:
I know they will say it is from his own power of willing; now besides the multitude of Scriptures, which this is opposed to, Eph. 2. 1. You hath he quickned, who were dead in Trespasses and Sins, Psal. 110. 3. The People shall be a willing People in the day of thy Power, Phil. 2. 13. For it is God which worketh in you to will,
I know they will say it is from his own power of willing; now beside the multitude of Scriptures, which this is opposed to, Ephesians 2. 1. You hath he quickened, who were dead in Trespasses and Sins, Psalm 110. 3. The People shall be a willing People in the day of thy Power, Philip 2. 13. For it is God which works in you to will,
Saints of life, repentance, faith and new obedience, expresly contrary to those Scriptures, which tell us that it is given to us to believe, Phil. 1. 29. That Faith is not of our selves, it is the gift of God, Eph. 2. God gives repentance unto life, and a multitude of other Scriptures. 2. And in point of fruition too, man by this Doctrine is his own Saviour;
Saints of life, Repentance, faith and new Obedience, expressly contrary to those Scriptures, which tell us that it is given to us to believe, Philip 1. 29. That Faith is not of our selves, it is the gift of God, Ephesians 2. God gives Repentance unto life, and a multitude of other Scriptures. 2. And in point of fruition too, man by this Doctrine is his own Saviour;
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for Eternal life is every where promised to repentan•e, faith, and new obedience, which according to this principle are all works proceeding from our selves;
for Eternal life is every where promised to repentan•e, faith, and new Obedience, which according to this principle Are all works proceeding from our selves;
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than the vilest and most profane Sinner that liveth where the Gospel is preach'd, for he also hath a reasonable Soul, a will equal with others, there is a covenant of grace equally established for Judas as well as Peter (according to this Doctrine) One is under the means of Grace,
than the Vilest and most profane Sinner that lives where the Gospel is preached, for he also hath a reasonable Soul, a will equal with Others, there is a Covenant of grace equally established for Judas as well as Peter (according to this Doctrine) One is under the means of Grace,
and the common aids and assistances of the Spirit, as well as the other, for the good inclination of his will to accept the terms of the Gospel which the profane person hath not, the regenerate Soul hath no body to thank but himself,
and the Common aids and assistances of the Spirit, as well as the other, for the good inclination of his will to accept the terms of the Gospel which the profane person hath not, the regenerate Soul hath no body to thank but himself,
This Doctrine leaves the Soul something to glory in before God. The Apostle treating of Justification by faith, in opposition to that of works argueth thus.
This Doctrine leaves the Soul something to glory in before God. The Apostle treating of Justification by faith, in opposition to that of works argue thus.
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The Proposition of that Text which alone in this case, I will make use of is, That God hath so ordered the causes in the Salvation of Man, that man hath no cause of glorying before God;
The Proposition of that Text which alone in this case, I will make use of is, That God hath so ordered the Causes in the Salvation of Man, that man hath no cause of glorying before God;
but admitting that there needed no power, to change the heart, but what is in mans will, boasting is not excluded, a man hath wherein to glory, and that before God; he shall say Lord!
but admitting that there needed no power, to change the heart, but what is in men will, boasting is not excluded, a man hath wherein to glory, and that before God; he shall say Lord!
for whom the same Covenant was made as well as me, to whom thou gavest a Soul of the same species with mine, the same Gospel, the same Preaching, the same common grace,
for whom the same Covenant was made as well as me, to whom thou Gavest a Soul of the same species with mine, the same Gospel, the same Preaching, the same Common grace,
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but he may have a common Covenant of Grace establish'd for him, as well as others, he may have a reasonable Soul, he may have the Gospel preach'd to him,
but he may have a Common Covenant of Grace established for him, as well as Others, he may have a reasonable Soul, he may have the Gospel preached to him,
All reasonable Souls are equal, their faculties are the same, their vertues and powers the same, their Souls are under equal means, motives, aids, assistances, whence is it, that one mans will is enclined to believe, to receive Christ, to obey his laws;
All reasonable Souls Are equal, their faculties Are the same, their Virtues and Powers the same, their Souls Are under equal means, motives, aids, assistances, whence is it, that one men will is inclined to believe, to receive christ, to obey his laws;
the others not? Are not here inequal vertues ascribed to Souls in all points equal, they are both reasonable, both have the same understandings, the same wills, the same means, the same common aids and assistances.
the Others not? are not Here inequal Virtues ascribed to Souls in all points equal, they Are both reasonable, both have the same understandings, the same wills, the same means, the same Common aids and assistances.
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I ask then whence, if not from a mighty powerful influence of God upon one mans Soul, one mans will, more than anothers ▪ comes it to pass that the Soul of one is softned, changed, renewed,
I ask then whence, if not from a mighty powerful influence of God upon one men Soul, one men will, more than another's ▪ comes it to pass that the Soul of one is softened, changed, renewed,
and not the Soul of another? If it be from a power in the Soul, here is a mighty inequal vertue, ascribed to one Soul more than to another, of the same species, indued with the same powers and faculties,
and not the Soul of Another? If it be from a power in the Soul, Here is a mighty inequal virtue, ascribed to one Soul more than to Another, of the same species, endued with the same Powers and faculties,
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4. I shall add fourthly, If there be no such distinguishing powerful influence of God, making the difference, the Apostle is contradicted, 1 Cor. 4. 7. Who maketh thee to differ from another? and what hast thou that thou didst not receive? That their Souls are reasonable Souls that differ one from another in Spiritual things is evident, not only in gifts and endowments,
4. I shall add fourthly, If there be no such distinguishing powerful influence of God, making the difference, the Apostle is contradicted, 1 Cor. 4. 7. Who makes thee to differ from Another? and what hast thou that thou didst not receive? That their Souls Are reasonable Souls that differ one from Another in Spiritual things is evident, not only in Gifts and endowments,
but of common guifts, or extraordinary gifts, certainly if it be God who in these maketh one Soul to differ from another, it is much more God, who makes a Soul to differ as to saving spiritual habits, such as make the Soul fit for the Kingdom of God,
but of Common Gifts, or extraordinary Gifts, Certainly if it be God who in these makes one Soul to differ from Another, it is much more God, who makes a Soul to differ as to Saving spiritual habits, such as make the Soul fit for the Kingdom of God,
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1. Powerfully. So as though the Soul may a long time oppose itself, yet it cannot finally resist it, Psal. 110. 3. Thy People shall be willing, in the day NONLATINALPHABET of thy strength,
1. Powerfully. So as though the Soul may a long time oppose itself, yet it cannot finally resist it, Psalm 110. 3. Thy People shall be willing, in the day of thy strength,
the Physician gives Physick to expel it, if the power of the wind, or noxious humors be above that of the Physick, the Physick is ineffectual, the wind yet rageth, the peccant humors prevail,
the physician gives Physic to expel it, if the power of the wind, or noxious humours be above that of the Physic, the Physic is ineffectual, the wind yet rages, the peccant humours prevail,
especially to his common grace. God calls to the sinner for repentance, faith, new obedience, the Spirit of God concurring with the Preaching of the Gospel stands at the door,
especially to his Common grace. God calls to the sinner for Repentance, faith, new Obedience, the Spirit of God concurring with the Preaching of the Gospel Stands At the door,
or hath, so as all the action of the Agent is frustrated, and thus Grace cannot be resisted; that is, not finally resisted. It is the will of God to renew,
or hath, so as all the actium of the Agent is frustrated, and thus Grace cannot be resisted; that is, not finally resisted. It is the will of God to renew,
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It is much the same case with the Soul in its first conversion, God calls, invites, persuades, intreats the Soul to leave its sinful courses, and to turn unto God. Saith the poor Creature;
It is much the same case with the Soul in its First conversion, God calls, invites, persuades, intreats the Soul to leave its sinful courses, and to turn unto God. Says the poor Creature;
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God cannot seriously act, and be finally opposed, for it is certain his power must be above the power of the Creature. 2. That he must act powerfully, appears from hence, in that the effect is upon the will, otherwise inclined, both by nature, and by custom, which is a second nature;
God cannot seriously act, and be finally opposed, for it is certain his power must be above the power of the Creature. 2. That he must act powerfully, appears from hence, in that the Effect is upon the will, otherwise inclined, both by nature, and by custom, which is a second nature;
Add to this, that custom hath the force of a second nature; how can you (saith the Prophet) that are accustomed to do evil, do well? Nothing but a powerful operation can subdue, such a mighty Prince as the will of man is,
Add to this, that custom hath the force of a second nature; how can you (Says the Prophet) that Are accustomed to do evil, do well? Nothing but a powerful operation can subdue, such a mighty Prince as the will of man is,
1. There is a common, praecedent exciting grace, this may be rejected, as the Pharisees rejected the counsel of God against themselves, for their own Salvation;
1. There is a Common, precedent exciting grace, this may be rejected, as the Pharisees rejected the counsel of God against themselves, for their own Salvation;
they have an enmity to the Spirit of God, Rom. 8. 6. and cannot be subject to it, hence it is, that God so often complains, Jer. 7. 14. I speak to you rising up early,
they have an enmity to the Spirit of God, Rom. 8. 6. and cannot be Subject to it, hence it is, that God so often complains, Jer. 7. 14. I speak to you rising up early,
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And hence appears that it is no wonder that Arminians who will allow none but common grace before conversion, should contend, that it may be finally resisted, for there is no doubt but all common grace may be finally resisted.
And hence appears that it is no wonder that Arminians who will allow none but Common grace before conversion, should contend, that it may be finally resisted, for there is no doubt but all Common grace may be finally resisted.
but cannot be finally resisted. By this the Soul is regenerate, and born again, and that not after the will of the flesh, or the will of Man, but the will of God.
but cannot be finally resisted. By this the Soul is regenerate, and born again, and that not After the will of the Flesh, or the will of Man, but the will of God.
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36. v, 26. Now grace cannot be resisted but from an old heart, and indeed it is a contradiction, to say God may be resisted by a new heart. 2. Again if this grace might finally be resisted, the whole business of mans Salvation, must depend upon his own goed nature,
36. v, 26. Now grace cannot be resisted but from an old heart, and indeed it is a contradiction, to say God may be resisted by a new heart. 2. Again if this grace might finally be resisted, the Whole business of men Salvation, must depend upon his own go nature,
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this is that grace, which God followeth converted Souls with, that Grace, which followeth the Child of God, all the days of his life, without which he can do nothing, Job.
this is that grace, which God follows converted Souls with, that Grace, which follows the Child of God, all the days of his life, without which he can do nothing, Job.
But 2dly, As he works powerfully, so he works sweetly, powerfully, so that he will be obeyed sweetly, so that he is freely obeyed, the conversion of a sinner is an act of power, but not of violence; the mystery of this lieth here:
But 2dly, As he works powerfully, so he works sweetly, powerfully, so that he will be obeyed sweetly, so that he is freely obeyed, the conversion of a sinner is an act of power, but not of violence; the mystery of this lies Here:
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In this drawing indeed, there needeth not such a power as in the former, the reason is because now, to will is present with the Soul (as St. Paul saith) it only wanteth strength to perform.
In this drawing indeed, there needs not such a power as in the former, the reason is Because now, to will is present with the Soul (as Saint Paul Says) it only Wants strength to perform.
Lord increase our faith, said the Apostles! without me you can do nothing, saith our Saviour, Joh. 15. 3. and again saith he, as the branch cannot bring forth fruit except it abide in the Vine,
Lord increase our faith, said the Apostles! without me you can do nothing, Says our Saviour, John 15. 3. and again Says he, as the branch cannot bring forth fruit except it abide in the Vine,
so no more can you except you abide in me, and 2 Cor. 3. 5. Our sufficiency is of God, we are not able of our selves so much as to think any thing, Phil. 4. 13. I can do all things through Christ that strengtheneth me;
so no more can you except you abide in me, and 2 Cor. 3. 5. Our sufficiency is of God, we Are not able of our selves so much as to think any thing, Philip 4. 13. I can do all things through christ that strengtheneth me;
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Not (saith the Apostle) as though we were perfect, or had already attained, Phil. 3. 12. To have no further need of Grace, speaketh a self-sufficiency, and a state of perfection, which is every where in holy writ denyed to man in this life, nothing needs be added to that man who stands in no need of the power and assistance of Divine Grace,
Not (Says the Apostle) as though we were perfect, or had already attained, Philip 3. 12. To have no further need of Grace, speaks a self-sufficiency, and a state of perfection, which is every where in holy writ denied to man in this life, nothing needs be added to that man who Stands in no need of the power and assistance of Divine Grace,
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Secondly, As the Child of God before he comes to Christ is in Scripture represented in a state of death, Eph. 2. 1. You hath he quickned, Eph. 2. 1. Who were dead in trespasses and sins;
Secondly, As the Child of God before he comes to christ is in Scripture represented in a state of death, Ephesians 2. 1. You hath he quickened, Ephesians 2. 1. Who were dead in Trespasses and Sins;
and so beloved of God, and must eat bread at his Table, but they are all of them (like him) lame of their Feet. Now those that are without strength cannot run; running doth not only require life as the principle of motion,
and so Beloved of God, and must eat bred At his Table, but they Are all of them (like him) lame of their Feet. Now those that Are without strength cannot run; running does not only require life as the principle of motion,
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what the Apostle saith of their knowledge, and prophecying they know in part, and prophecy in part, is as true concerning all their other gracious habits and acts, they are all but in part, they are in this like Nebuchadnezzars Image, part of Iron, and part of Clay. Adam indeed had both his legs, a full strength,
what the Apostle Says of their knowledge, and prophesying they know in part, and prophecy in part, is as true Concerning all their other gracious habits and acts, they Are all but in part, they Are in this like Nebuchadnezar's Image, part of Iron, and part of Clay. Adam indeed had both his legs, a full strength,
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His fall causing the need of a Mediator, and a coming unto him that we might have life, caused also the need of the influence of the Holy Spirit upon us, to quicken and innable us, to com• unto him,
His fallen causing the need of a Mediator, and a coming unto him that we might have life, caused also the need of the influence of the Holy Spirit upon us, to quicken and innable us, to com• unto him,
Thirdly, That body of death which remains in the best of Gods People, evinceth a necessity of a continued powerful influence of grace to keep the Soul in any motion, especially in any quickness of motion after God.
Thirdly, That body of death which remains in the best of God's People, evinceth a necessity of a continued powerful influence of grace to keep the Soul in any motion, especially in any quickness of motion After God.
That we have weights that pressus down, a sin which easily besets us, a body of death as St. Paul calls it, proper lufts, lustings of the flesh against the Spirit, is evident in holy writ;
That we have weights that pressus down, a since which Easily besets us, a body of death as Saint Paul calls it, proper lufts, lustings of the Flesh against the Spirit, is evident in holy writ;
we are indeed at last more than conquerours over this inteftine adversary, but it is through our Lord Jesus Christ, Rom. 7. For lust is so connatural to us, the lustings of the flesh so strong in us, that our regenerate part could never else maintain the Spiritual fight.
we Are indeed At last more than conquerors over this inteftine adversary, but it is through our Lord jesus christ, Rom. 7. For lust is so connatural to us, the lustings of the Flesh so strong in us, that our regenerate part could never Else maintain the Spiritual fight.
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This is a temptation from within, à carne, this would be too hardfor a Soul in its own strength But it hath also Enemies from without, both from its grand adversary the Devil, and also from the world. I must confess I have met with one,
This is a temptation from within, à Carnem, this would be too hardfor a Soul in its own strength But it hath also Enemies from without, both from its grand adversary the devil, and also from the world. I must confess I have met with one,
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& never but one, that would pretend to maintain a power in man to resist ▪ the strongest Temptations without any extraordinary assistance of the Spirit of grace, this he would impose upon the world to believe,
& never but one, that would pretend to maintain a power in man to resist ▪ the Strongest Temptations without any extraordinary assistance of the Spirit of grace, this he would impose upon the world to believe,
I cannot but think that if man (without the assistance of special grace) had a power (as he boldly saith) to resist the strongest temptations; we should have none destroy themselves upon temptations to self murder, Atbeistical thoughts, and Despair. It is an inaccountable thing why any should destroy themselves if this Doctrine were true, especially if they be persons not before possest of atheistical principles, believing there is neither God, nor Devil, Heaven or Hell;
I cannot but think that if man (without the assistance of special grace) had a power (as he boldly Says) to resist the Strongest temptations; we should have none destroy themselves upon temptations to self murder, Atbeistical thoughts, and Despair. It is an inaccountable thing why any should destroy themselves if this Doctrine were true, especially if they be Persons not before possessed of atheistical principles, believing there is neither God, nor devil, Heaven or Hell;
who can give an account (suppose it in the power of the best of men to resist the strongest temptations without any special grace) how David (the man according to Gods own heart) came to fall into the sin,
who can give an account (suppose it in the power of the best of men to resist the Strongest temptations without any special grace) how David (the man according to God's own heart) Come to fallen into the since,
first of Adultery, then of Murther? To will was certainly present with him, (as well as with Paul) how came he to want a strength to perform, but from Gods withdrawing his special influence of grace from him,
First of Adultery, then of Murder? To will was Certainly present with him, (as well as with Paul) how Come he to want a strength to perform, but from God's withdrawing his special influence of grace from him,
how came Peter to fall by denying his Master by swearing and cursing that he did not know him? he manifested that to will was present with him, by his telling our Saviour that altho all men should forsake him, yet he would not.
how Come Peter to fallen by denying his Master by swearing and cursing that he did not know him? he manifested that to will was present with him, by his telling our Saviour that although all men should forsake him, yet he would not.
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God was pleased to with-hold his powerful influence, and to leave Peter to the ordinary strength even of a renewed man, he was not able to grapple with the temptation.
God was pleased to withhold his powerful influence, and to leave Peter to the ordinary strength even of a renewed man, he was not able to grapple with the temptation.
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It is so far from being true, that man hath a power to resist the strongest temptations, that without Christs influence assisting, he hath not a power to resist any temptation, whether from the World, the Flesh, or the Devil. It is Musculus his observation upon John 15. 3, Our Saviour doth not fay without me you cannot do much,
It is so Far from being true, that man hath a power to resist the Strongest temptations, that without Christ influence assisting, he hath not a power to resist any temptation, whither from the World, the Flesh, or the devil. It is Musculus his observation upon John 15. 3, Our Saviour does not faith without me you cannot do much,
Nor if it be a strong temptation (such as the fear of life &c.) can a Christian resist and overcome it without a more than ordinary assistance of Divine Grace proportioned to the degree of temptation. But vain man would be wise, though he be but as an Asses Colt he would be strong, though in very deed he is weaker than water, he would be all to himself,
Nor if it be a strong temptation (such as the Fear of life etc.) can a Christian resist and overcome it without a more than ordinary assistance of Divine Grace proportioned to the degree of temptation. But vain man would be wise, though he be but as an Asses Colt he would be strong, though in very deed he is Weaker than water, he would be all to himself,
5. But for a further proof of this Proposition concerning the necessity of drawing, powerful influences of Divine Grace, both with reference to the Souls first motions and coming to Christ, and further motions, in following Christ,
5. But for a further proof of this Proposition Concerning the necessity of drawing, powerful influences of Divine Grace, both with Referente to the Souls First motions and coming to christ, and further motions, in following christ,
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and in any righteousness in itself, wherein it can hope to stand before God ▪ to a trusting and relying on the Lord Jesus Christ and his Righteousness!
and in any righteousness in itself, wherein it can hope to stand before God ▪ to a trusting and relying on the Lord jesus christ and his Righteousness!
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I appeal to that Soul, what was it, thinkest thou, that inclined thy heart to accept of Jesus Christ for thy Saviour, to commit all the concerns of thy Soul unto him,
I appeal to that Soul, what was it, Thinkest thou, that inclined thy heart to accept of jesus christ for thy Saviour, to commit all the concerns of thy Soul unto him,
or lived in the same House, and sate under the same Ministry, heard the same Sermons? how camest thou to be taken, thy Neighbour left? how came thy will to move regularly, whiles thy Neighbour under the same circumstances still retained his stiff neck,
or lived in the same House, and sat under the same Ministry, herd the same Sermons? how camest thou to be taken, thy Neighbour left? how Come thy will to move regularly, while thy Neighbour under the same Circumstances still retained his stiff neck,
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and iron sinews, and hard heart, and continued in the same lewd and sinful courses? who made thee to differ? Didst thou make thy self to differ? How came it that he did not also make himself to differ? I know there is no Soul, whose heart is truly changed,
and iron sinews, and hard heart, and continued in the same lewd and sinful courses? who made thee to differ? Didst thou make thy self to differ? How Come it that he did not also make himself to differ? I know there is no Soul, whose heart is truly changed,
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and to incounter and overcome the greatest Lions in the way, would let us see it, by their strict and close walking with God, without putting such a sense upon the Commandments of God as the Pharisees did of old, whom Christ confutes, Mat. 5. according to which they may indeed be kept, by vertue of that common Grace of God, which he denieth to no man.
and to encounter and overcome the greatest Lions in the Way, would let us see it, by their strict and close walking with God, without putting such a sense upon the commandments of God as the Pharisees did of old, whom christ confutes, Mathew 5. according to which they may indeed be kept, by virtue of that Common Grace of God, which he Denieth to no man.
Arminians think it hard to be accounted Enemies to the Grace of God, yea they will profess themselves to own special Grace, but by the Grace of God, they understand no more than exciting Grace, the Grace of God in the Gospel, which hath appeared to all men,
Arminians think it hard to be accounted Enemies to the Grace of God, yea they will profess themselves to own special Grace, but by the Grace of God, they understand no more than exciting Grace, the Grace of God in the Gospel, which hath appeared to all men,
and by special Grace they only mean that further Grace which is given to them, who have first made a good use of the power, God hath created in their wills.
and by special Grace they only mean that further Grace which is given to them, who have First made a good use of the power, God hath created in their wills.
They say that wherever the Gospel is preached, there goes alongwith it such a presence of the Spirit, that if men will, they may without any further influence of Divine Grace upon one more than another, repent and believe, &c.
They say that wherever the Gospel is preached, there Goes alongwith it such a presence of the Spirit, that if men will, they may without any further influence of Divine Grace upon one more than Another, Repent and believe, etc.
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but sufficient Grace, for faith and obedience, and seriously commandeth them to believe and obey, under the promise of eternal life if they do these things,
but sufficient Grace, for faith and Obedience, and seriously commands them to believe and obey, under the promise of Eternal life if they do these things,
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for that which we call special grace or distinguishing grace (the drawing of the text) by which God powerfully influenceth the Souls of some, not of others,
for that which we call special grace or distinguishing grace (the drawing of the text) by which God powerfully influenceth the Souls of Some, not of Others,
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what Bradwardin saith of the Pelagians, may be applied to these Teachers. They make God pauperculum Mercatorem, like a poor Pedlar, that indeed carries about his Grace,
what Bradwardine Says of the Pelagians, may be applied to these Teachers. They make God pauperculum Mercatorem, like a poor Pedlar, that indeed carries about his Grace,
Doubtless the will of ▪ God is the efficient cause of every good thing that is done, the first mover in every good motion, the begetter and preserver of it.
Doubtless the will of ▪ God is the efficient cause of every good thing that is done, the First mover in every good motion, the begetter and preserver of it.
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Again how is the conversion of a sinner from the Grace of God, whose Grace it seems extends no further before conversion, to the person to be converted,
Again how is the conversion of a sinner from the Grace of God, whose Grace it seems extends no further before conversion, to the person to be converted,
than to the person that still continues in its hardness, and inconverted state, so as it is not the Grace of God that causeth the Soul to differ, for as to that, there is no difference, the same administration of grace, both to those whose hearts are changed,
than to the person that still continues in its hardness, and inconverted state, so as it is not the Grace of God that Causes the Soul to differ, for as to that, there is no difference, the same administration of grace, both to those whose hearts Are changed,
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I have in opening and proving the Doctrine, said enough to shew you the vanity of this dream, I shall only add a word or two 1. That this pretended willing of God, which they affirm to be.
I have in opening and proving the Doctrine, said enough to show you the vanity of this dream, I shall only add a word or two 1. That this pretended willing of God, which they affirm to be.
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real, and serious, and yet inefficacious, not producing the effect, is incomp•tent with that infinite wisdom and knowledge which must be in him, who is the fountain of all knowledge,
real, and serious, and yet inefficacious, not producing the Effect, is incomp•tent with that infinite Wisdom and knowledge which must be in him, who is the fountain of all knowledge,
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It is said that God opened the heart of Lydia, Acts 16. 14. And certainly if man had such a power, being unregenerate, to repent and believe, upon the proposal of the Gospel,
It is said that God opened the heart of Lydia, Acts 16. 14. And Certainly if man had such a power, being unregenerate, to Repent and believe, upon the proposal of the Gospel,
and could not know it, but because he had willed it, (for the will of God only from Eternity could make that certain, which it itself was but cont•ngent) I say that this God, should seriously will the salvation of all those to whom the Gospel should be Preached,
and could not know it, but Because he had willed it, (for the will of God only from Eternity could make that certain, which it itself was but cont•ngent) I say that this God, should seriously will the salvation of all those to whom the Gospel should be Preached,
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Our Lord tells us, Joh 6. 44. That no man cometh unto him, but he whom the Father draweth, and every one as he is learned and taught of the Father, cometh unto him.
Our Lord tells us, John 6. 44. That no man comes unto him, but he whom the Father draws, and every one as he is learned and taught of the Father, comes unto him.
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I appeal to any whose heart God hath changed, whether they think their hearts, had ever been turned to God if this had been all God had done for them, that is, given them his Gospel,
I appeal to any whose heart God hath changed, whither they think their hearts, had ever been turned to God if this had been all God had done for them, that is, given them his Gospel,
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and by that invited them to turn unto him, nor can it be supposed, that when an all-knowing, all wise God, from all Eternity, had a certain infallible knowledge, who should be eternally saved, and of the powers,
and by that invited them to turn unto him, nor can it be supposed, that when an All-knowing, all wise God, from all Eternity, had a certain infallible knowledge, who should be eternally saved, and of the Powers,
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and inclinations of all mens hearts, that he should leave the means in order to this salvation so imperfectly willed, that it was left possible, that by those means, none should ever be saved,
and inclinations of all men's hearts, that he should leave the means in order to this salvation so imperfectly willed, that it was left possible, that by those means, none should ever be saved,
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and pressing the arguments of it, supposing the common work of the Spirit always attending the Gospel, he would much more have a power, being converted, to walk with God, to run after him,
and pressing the Arguments of it, supposing the Common work of the Spirit always attending the Gospel, he would much more have a power, being converted, to walk with God, to run After him,
and according to all reason, the Soul, which is both stubborn, and wholly weak, hath more need of a power (foreign to its own power) which can be no other than the power of God,
and according to all reason, the Soul, which is both stubborn, and wholly weak, hath more need of a power (foreign to its own power) which can be no other than the power of God,
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2. The Papists say the same thing that the others speak, they will grant, That man hath no power to spiritual things without the assistance of Divine Grace, he cannot believe (say they) the mysteries of Divine Salvation, this Bellarmine proves from Joh. 6. 4. where he desires his Reader to observe, that it is not, no man doth, but no man can come to the Son, except the Father draweth him. Nay he tells us;
2. The Papists say the same thing that the Others speak, they will grant, That man hath no power to spiritual things without the assistance of Divine Grace, he cannot believe (say they) the Mysteres of Divine Salvation, this Bellarmine Proves from John 6. 4. where he Desires his Reader to observe, that it is not, no man does, but no man can come to the Son, except the Father draws him. Nay he tells us;
that without the special grace of God to help him, man cannot love God, nor prepare himself for Grace; nor will any thing which tends to Salvation, o• Godliness. But then they tell us;
that without the special grace of God to help him, man cannot love God, nor prepare himself for Grace; nor will any thing which tends to Salvation, o• Godliness. But then they tell us;
1. That this Grace of God, is not the sole agent. That the Soul of man (as to the first grace) is no ▪ meerly p•ssive, but also active. God indeed calleth, and by special grace excites,
1. That this Grace of God, is not the sole agent. That the Soul of man (as to the First grace) is no ▪ merely p•ssive, but also active. God indeed calls, and by special grace excites,
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He falls heavily upon Luther, Calvin, and Chemnitius, for saying that the Soul in the reception of the first grace is meerly passive. Pelagians, and Arminians, ascribe to the will of Man, the whole power of closing with the promise by faith, being once offered in the preaching of the Gospel;
He falls heavily upon Luther, calvin, and Chemnitz, for saying that the Soul in the reception of the First grace is merely passive. Pelagians, and Arminians, ascribe to the will of Man, the Whole power of closing with the promise by faith, being once offered in the preaching of the Gospel;
where by the way you may take notice that they call special Grace, what we call common, because administred to all) because free will works better in him that is converted, than in the other;
where by the Way you may take notice that they call special Grace, what we call Common, Because administered to all) Because free will works better in him that is converted, than in the other;
but finally resisted, so as they shall produce no effect, and that drawing grace, is no more then an intreating, and moral suasion, no such act of power as we would have it to be;
but finally resisted, so as they shall produce no Effect, and that drawing grace, is no more then an entreating, and moral suasion, no such act of power as we would have it to be;
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and ability to spiritual good in the converted, then in the unregenerate, and unconverted Soul, we dare not say the Soul converted moves not, acts not,
and ability to spiritual good in the converted, then in the unregenerate, and unconverted Soul, we Dare not say the Soul converted moves not, acts not,
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and Bellarmine himself grants that as the Soul hath at all times need of Gods assisting, exciting and protecting grace (for Christ saith, without me you can do nothing) so in some hard cases, and in the performance of some hard & difficult duties, he hath need of powerful influences of Grace.
and Bellarmine himself grants that as the Soul hath At all times need of God's assisting, exciting and protecting grace (for christ Says, without me you can do nothing) so in Some hard cases, and in the performance of Some hard & difficult duties, he hath need of powerful influences of Grace.
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Secondly, My discourse on this proposition will let all of us see the exceeding solly, of resisting and vexing, or grieving, or quenching the holy Spirit of God at any time in its operations or motions.
Secondly, My discourse on this proposition will let all of us see the exceeding solly, of resisting and vexing, or grieving, or quenching the holy Spirit of God At any time in its operations or motions.
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you meet in Scripture with all these terms expressing the opposition which vain man maketh to the holy Spirit of God, two of them, resisting, and vexing are applied to men wicked and unregenerate, Acts 7. 51. You do always resist the Holy Ghost, and thus you read of vexing the Spirit. The Apostle writes to the Thessalonians, not to quench the Spirit, 1 Thes. 5. 19. and to the Ephesians, Eph. 4. 30. not to grieve it. As the man that is unregenerate may resist and vex; so those that are renewed, may quench, and grieve the Holy Spirit.
you meet in Scripture with all these terms expressing the opposition which vain man makes to the holy Spirit of God, two of them, resisting, and vexing Are applied to men wicked and unregenerate, Acts 7. 51. You do always resist the Holy Ghost, and thus you read of vexing the Spirit. The Apostle writes to the Thessalonians, not to quench the Spirit, 1 Thebes 5. 19. and to the Ephesians, Ephesians 4. 30. not to grieve it. As the man that is unregenerate may resist and vex; so those that Are renewed, may quench, and grieve the Holy Spirit.
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and exhortations of the Apostles evincing it to be the greatest folly imaginable, voluntarily to do any such acts, by which this blessed Spirit should be resisted, vexed, quenched, or grieved.
and exhortations of the Apostles evincing it to be the greatest folly imaginable, voluntarily to do any such acts, by which this blessed Spirit should be resisted, vexed, quenched, or grieved.
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1. This may be done by persons whose hearts are not yet changed, they sit under the ministration of the Gospel (which is the ministration of the Spirit,
1. This may be done by Persons whose hearts Are not yet changed, they fit under the ministration of the Gospel (which is the ministration of the Spirit,
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and a glorious ministration) and besides the suasion of the potent arguments contained in it, set on by all the art of the Ministers of Christ, gifted by God for this end,
and a glorious ministration) and beside the suasion of the potent Arguments contained in it, Set on by all the art of the Ministers of christ, gifted by God for this end,
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and authorized by God to this work, there is hardly any of them but find some inward impressions of the Holy Spirit, shewing them a necessity of believing and obeying the Gospel if they would ever obtain Eternal life, this they cannot deny,
and authorized by God to this work, there is hardly any of them but find Some inward impressions of the Holy Spirit, showing them a necessity of believing and obeying the Gospel if they would ever obtain Eternal life, this they cannot deny,
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or profits, (be they never such forbidden fruit;) yet on the other side possibly their consciences bear so hard upon them, that they cannot quiet them, without promising, that they will amend their ways, they will turn to God, they only beg a little time,
or profits, (be they never such forbidden fruit;) yet on the other side possibly their Consciences bear so hard upon them, that they cannot quiet them, without promising, that they will amend their ways, they will turn to God, they only beg a little time,
But this they intend not, only it is not time yet to awake ou• of sle p, a year or two hence is time enough, let them have some l•t•s••ction in the pleasures of youth, they will repeat and believe before they die,
But this they intend not, only it is not time yet to awake ou• of sle p, a year or two hence is time enough, let them have Some l•t•s••ction in the pleasures of youth, they will repeat and believe before they die,
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That whatsoever humane action is to be done, naturally requireth time and place, and that the Earth is the place, and this life is the time for such actions,
That whatsoever humane actium is to be done, naturally requires time and place, and that the Earth is the place, and this life is the time for such actions,
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In the Grave, none repents, believeth, prayeth, or praiseth, or any way remembreth God. Thou sayest, to morrow, or within a few years I will amend, I will repent;
In the Grave, none repents, Believeth, Prayeth, or Praiseth, or any Way Remember God. Thou Sayest, to morrow, or within a few Years I will amend, I will Repent;
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and but a little of that neither, that which (as Gerard speaks) dicendo praeterit, currendo praeterlabitur, is gone while thou speakest of it, slipt away while thou thinkest of it.
and but a little of that neither, that which (as Gerard speaks) dicendo Preterit, currendo praeterlabitur, is gone while thou Speakest of it, slipped away while thou Thinkest of it.
nor canst command thy Sun to go back, or to stand still for an hour? If James instruct us not to say, To morrow we will go to such a Fair or Market, without adding, If God will; surely vain man should not say at such a time, I will repent, I will believe, I will turn to God, without saying,
nor Canst command thy Sun to go back, or to stand still for an hour? If James instruct us not to say, To morrow we will go to such a Fair or Market, without adding, If God will; surely vain man should not say At such a time, I will Repent, I will believe, I will turn to God, without saying,
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he resisted motions for his turning to God, with cras, cras, to morrow, to morrow, I will do it, till at length through the power of grace he brake the snare, crying out, Cras Domine! cur non hodie? to morrow Lord,
he resisted motions for his turning to God, with cras, cras, to morrow, to morrow, I will do it, till At length through the power of grace he brake the snare, crying out, Cras Domine! cur non hodie? to morrow Lord,
2. But though there be an obvious contingency in that, yet we may admit that thou shalt live unto the time thou hast prefixed to thy self for thy coming,
2. But though there be an obvious contingency in that, yet we may admit that thou shalt live unto the time thou hast prefixed to thy self for thy coming,
Yet art thou sure that God will then draw thee? Art thou sure thou shalt then be drawn by the Preaching of the Gospel? Admit that, Art thou sure of the motions, impressions,
Yet art thou sure that God will then draw thee? Art thou sure thou shalt then be drawn by the Preaching of the Gospel? Admit that, Art thou sure of the motions, impressions,
and breathings of the holy Spirit of God? The Preaching of the Gospel beareth the same proportion to the healing of the Soul, that the Pool of Bethesda bare to the healing of bodily infirmities. Men might lie there many years; the Gospel tells you of one that lay 36 years, yet was not healed;
and breathings of the holy Spirit of God? The Preaching of the Gospel bears the same proportion to the healing of the Soul, that the Pool of Bethesda bore to the healing of bodily infirmities. Men might lie there many Years; the Gospel tells you of one that lay 36 Years, yet was not healed;
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What knowest thou whether the holy Spirit which breatheth where it listeth, will breathe upon thee at thy leisure? God said of the Old World, My Spirit shall not alwaies strive with man.
What Knowest thou whither the holy Spirit which breathes where it lists, will breathe upon thee At thy leisure? God said of the Old World, My Spirit shall not always strive with man.
and the avoiding gross and scandalous sins, and the performance of some religious Duties, which God hath prescribed as means (though not in themselves sufficient and effectual) are things within our power, with the assistance only of that common grace, which God denieth to none to whom he doth not deny the Gospel:
and the avoiding gross and scandalous Sins, and the performance of Some religious Duties, which God hath prescribed as means (though not in themselves sufficient and effectual) Are things within our power, with the assistance only of that Common grace, which God Denieth to none to whom he does not deny the Gospel:
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And in these the holy Spirit may be opposed, and finally resisted, though he shall not be finally resisted by any Soul that is ordained to life and eternal Salvation;
And in these the holy Spirit may be opposed, and finally resisted, though he shall not be finally resisted by any Soul that is ordained to life and Eternal Salvation;
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To which I think I may add, that in the day of Judgment, there will be wanting a President so much as of one Soul, who hath followed the drawings of his Gospel, so far as he had power;
To which I think I may add, that in the day of Judgement, there will be wanting a President so much as of one Soul, who hath followed the drawings of his Gospel, so Far as he had power;
and resistances of it in his operations, whence the Apostle saw need of those Precepts, 1 Thes. 5. 19. & Ephes. 5. 30. We are prone, 1. To Quench the Spirit in its motions to duty,
and resistances of it in his operations, whence the Apostle saw need of those Precepts, 1 Thebes 5. 19. & Ephesians 5. 30. We Are prove, 1. To Quench the Spirit in its motions to duty,
and sometimes from some more than ordinary suggestions to, and impressions made upon us, we are too ready to put them off to some other time, promising to our selves that we then will obey them,
and sometime from Some more than ordinary suggestions to, and impressions made upon us, we Are too ready to put them off to Some other time, promising to our selves that we then will obey them,
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so our running after him depends upon Christ 's, and his Spirit's drawing. Now, though the Lord never forsaketh the Soul that is his, as to necessary grace;
so our running After him depends upon christ is, and his Spirit's drawing. Now, though the Lord never Forsaketh the Soul that is his, as to necessary grace;
It is the case of many good and pious Soul. The holy Spirit moves it to some evident piece of spiritual duty; (for I am not speaking for extravagant impulses to things no where prescribed,
It is the case of many good and pious Soul. The holy Spirit moves it to Some evident piece of spiritual duty; (for I am not speaking for extravagant impulses to things no where prescribed,
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All this while forgetting, that although we live, yet it is not we, but Christ lives in us, and we shall stand in need of drawing grace to run after God.
All this while forgetting, that although we live, yet it is not we, but christ lives in us, and we shall stand in need of drawing grace to run After God.
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or Effectual Calling, but hath reason to suspect he hath all this while mistaken the case and state of his own Soul. 2. Because he may be saved as through fire,
or Effectual Calling, but hath reason to suspect he hath all this while mistaken the case and state of his own Soul. 2. Because he may be saved as through fire,
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Now it is impossible, that in the Judgment of any Soul under the conduct and command of reason, the pleasure of sin should appear compensative of the rack of Conscience,
Now it is impossible, that in the Judgement of any Soul under the conduct and command of reason, the pleasure of since should appear compensative of the rack of Conscience,
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If indeed man having fallen from his integrity, had a power to rise again at pleasure by the help alone of his own hands, he might have from hence a motive to indulge his corruptions;
If indeed man having fallen from his integrity, had a power to rise again At pleasure by the help alone of his own hands, he might have from hence a motive to indulge his corruptions;
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but if he hath no such power, but what he derives from drawing grace, certainly it is the vainest thing imaginable for man to sin upon a presumption, of what is not in his power;
but if he hath not such power, but what he derives from drawing grace, Certainly it is the vainest thing imaginable for man to sin upon a presumption, of what is not in his power;
They will not understand, that although God made Man upright, and in Honour, yet he abode not in Honour, but by seeking out inventions, became like unto the Beast that perisheth.
They will not understand, that although God made Man upright, and in Honour, yet he Abided not in Honour, but by seeking out Inventions, became like unto the Beast that Perishes.
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and consequently, no applications of our Souls unto him for life and Salvation, and this by the way may shew you the weakness of their reply, who when they are told, that it is no more injustice with God to call to us for those exercises of Grace in order to our salvation, which in our lapsed state we have no power to perform,
and consequently, no applications of our Souls unto him for life and Salvation, and this by the Way may show you the weakness of their reply, who when they Are told, that it is no more injustice with God to call to us for those exercises of Grace in order to our salvation, which in our lapsed state we have no power to perform,
and to lay him in Prison (though he hath nothing to pay) for God in creation gave unto man a power to do whatsoever in that state was necessary to his Salvation.
and to lay him in Prison (though he hath nothing to pay) for God in creation gave unto man a power to do whatsoever in that state was necessary to his Salvation.
nor would it ever have been necessary either to him, or us, had he stood in that estate, God gave unto Adam and to us in him, whatsoever was necessary in that state,
nor would it ever have been necessary either to him, or us, had he stood in that estate, God gave unto Adam and to us in him, whatsoever was necessary in that state,
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We are like Lot in Sodom; though we daily hear that the wicked shall be turned into Hell, with all those that forget God, though the Lord useth all intreaties with his poor Creatures,
We Are like Lot in Sodom; though we daily hear that the wicked shall be turned into Hell, with all those that forget God, though the Lord uses all entreaties with his poor Creatures,
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and after Christ. Grace in its general notion signifieth nothing but free love and favour. Let me find grace, or I have found grace, signifies no more in Scripture,
and After christ. Grace in its general notion signifies nothing but free love and favour. Let me find grace, or I have found grace, signifies no more in Scripture,
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when applied to God, it signifieth no more in the general notion, whether this love be shewed in the collation of the good things which concern this life,
when applied to God, it signifies no more in the general notion, whither this love be showed in the collation of the good things which concern this life,
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But words taking their significancy more from use than etymology, Grace in a more strict and usual notion hath been taken to signify, The emanations of Divine love concerning the Souls,
But words taking their significancy more from use than etymology, Grace in a more strict and usual notion hath been taken to signify, The emanations of Divine love Concerning the Souls,
and Eternal Salvation of the Children of men, which is called the Grace of God which bringeth Salvation. Now these divine emanations having different effects, this Grace of God is also distinguished into Common and special, ineffectual, and effectual; under the notion of common grace, we comprehend all those effluxes of divine goodness, by which God sheweth his kindness to the Souls of men in order to their Salvation,
and Eternal Salvation of the Children of men, which is called the Grace of God which brings Salvation. Now these divine emanations having different effects, this Grace of God is also distinguished into Common and special, ineffectual, and effectual; under the notion of Common grace, we comprehend all those Effluxes of divine Goodness, by which God shows his kindness to the Souls of men in order to their Salvation,
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under this head, some will bring both Election and Redemption, owning no other Election, than the eternal counsel of God to save such as should believe,
under this head, Some will bring both Election and Redemption, owning no other Election, than the Eternal counsel of God to save such as should believe,
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for though all hear not that joyful sound, yet it is granted on all hands, that of those that do hear it, to some it is the savour of life unto life, to others the savour of death unto death.
for though all hear not that joyful found, yet it is granted on all hands, that of those that do hear it, to Some it is the savour of life unto life, to Others the savour of death unto death.
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And this is all the grace which some will acknowledge, antecedent to the pardon of sins, and regeneration. But we affirm a further special grace than this is, which we call special, because it is not equally administred to all, no not to all that hear the Gospel, saving, because it brings salvation, not only in a general tender, and offer unto all,
And this is all the grace which Some will acknowledge, antecedent to the pardon of Sins, and regeneration. But we affirm a further special grace than this is, which we call special, Because it is not equally administered to all, no not to all that hear the Gospel, Saving, Because it brings salvation, not only in a general tender, and offer unto all,
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1. An act of power. The converted Soul is made willing in the day of the Lords power, Psal. 110. 3, 4. The holy Scripture describes us in our natural state,
1. an act of power. The converted Soul is made willing in the day of the lords power, Psalm 110. 3, 4. The holy Scripture describes us in our natural state,
Let those that think, a meer intreaty of a Soul to come to Christ, that it might have life, a meer moral suasion, or persuading a Soul to Spiritual duty, will change it,
Let those that think, a mere entreaty of a Soul to come to christ, that it might have life, a mere moral suasion, or persuading a Soul to Spiritual duty, will change it,
If the disadvantage of an ill education, and a customary course of debauchery, added to our vitiated nature, hath such a power to beget in us a moral impotency, that the drunkard, and the unclean person cannot obtain of himself, notwithstanding the advantage of his own ratiocination,
If the disadvantage of an ill education, and a customary course of debauchery, added to our vitiated nature, hath such a power to beget in us a moral impotency, that the drunkard, and the unclean person cannot obtain of himself, notwithstanding the advantage of his own ratiocination,
and the potent arguments drawn from the health of his body, the upholding his reputation amongst men, the preservation of his estate, the pleasing of his sober friends, to turn from an Alehouse,
and the potent Arguments drawn from the health of his body, the upholding his reputation among men, the preservation of his estate, the pleasing of his Sobrium Friends, to turn from an Alehouse,
How shall we ever think, that a man hath a natural power to the most sublime and spiritual acts, and that the power of God must not be put forth upon a Soul, causing it to love God, and to hate sin, and to believe in the Lord Jesus Christ.
How shall we ever think, that a man hath a natural power to the most sublime and spiritual acts, and that the power of God must not be put forth upon a Soul, causing it to love God, and to hate since, and to believe in the Lord jesus christ.
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yet not enough in that case, for the sensibility of the goodness of temperance, and sobriety and chastity, their suitableness to the frail state of our bodies, ready to be destroyed by debaucheries opposite to these vertuous habits, we see by experience, are not enough to keep Souls within the circle and bounds of morality.
yet not enough in that case, for the sensibility of the Goodness of temperance, and sobriety and chastity, their suitableness to the frail state of our bodies, ready to be destroyed by debaucheries opposite to these virtuous habits, we see by experience, Are not enough to keep Souls within the circle and bounds of morality.
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But the other things being neither subject to the demonstration of sense or reason, it is most irrational to plead for a power in the will of man to chuse them.
But the other things being neither Subject to the demonstration of sense or reason, it is most irrational to plead for a power in the will of man to choose them.
Could it be any thing less than a powerful act of Divine Grace, that could make Moses willing, to refuse the pleasures of Pharaohs Court, and the honour of being called his Son,
Could it be any thing less than a powerful act of Divine Grace, that could make Moses willing, to refuse the pleasures of Pharaohs Court, and the honour of being called his Son,
and to chuse rather to suffer affliction with the people of God, counting the reproach of Christ, greater riches then the Treasures of Aegypt? O study,
and to choose rather to suffer affliction with the people of God, counting the reproach of christ, greater riches then the Treasures of Egypt? O study,
we are drawn to Christ, but it is with the cords of a man, the divine power put forth, hath the will for the object, which is not forced, but melted, renewed, changed by the influence of the mighty God upon it.
we Are drawn to christ, but it is with the cords of a man, the divine power put forth, hath the will for the Object, which is not forced, but melted, renewed, changed by the influence of the mighty God upon it.
and fill the mouths of Ministers with suasive arguments, but it fills the Soul, the inward man with a powerful divine influence, which quite reneweth and changeth it,
and fill the mouths of Ministers with suasive Arguments, but it fills the Soul, the inward man with a powerful divine influence, which quite Reneweth and changes it,
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This is the nature of saving grace, effectual grace, thus it differs from that Grace of God which may shine upon reprobates, which they may finally resist, and abide still in darkness.
This is the nature of Saving grace, effectual grace, thus it differs from that Grace of God which may shine upon Reprobates, which they may finally resist, and abide still in darkness.
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This notion in the next place wonderfully commendeth the love of God, to those Souls that are made partakers of this Grace of God that bringeth Salvation, that maketh a Soul meet for the inheritance of the Saints in light.
This notion in the next place wonderfully commends the love of God, to those Souls that Are made partakers of this Grace of God that brings Salvation, that makes a Soul meet for the inheritance of the Saints in Light.
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The great boast which those who maintain the contrary systeme of Doctrine to what I have maintained, make, is, that their Doctrine doth vastly more commend the love of God to mankind.
The great boast which those who maintain the contrary system of Doctrine to what I have maintained, make, is, that their Doctrine does vastly more commend the love of God to mankind.
for they say God hath determined no particular person unto eternal life, Christ hath laid down a price no more for the Soul that is saved, than for those that perish.
for they say God hath determined no particular person unto Eternal life, christ hath laid down a price no more for the Soul that is saved, than for those that perish.
Both have the Gospel, both have the common assistances of the Spirit, and one hath no more than another, both have Souls of the same species, indued with the same faculties, both might have resisted the Grace of God, and that finally.
Both have the Gospel, both have the Common assistances of the Spirit, and one hath no more than Another, both have Souls of the same species, endued with the same faculties, both might have resisted the Grace of God, and that finally.
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Now do not these mightily magnify Grace, who will allow no more of it then what is consistent with the eternal destruction of all men? yet neither are they consistent to themselves in their doctrine of Grace, so far as they will allow any thing to it, they pretend the advancement of the love of God, by their conditional Election, incertain Covenant, universal Redemption, common Grace, yet they cannot deny,
Now do not these mightily magnify Grace, who will allow no more of it then what is consistent with the Eternal destruction of all men? yet neither Are they consistent to themselves in their Doctrine of Grace, so Far as they will allow any thing to it, they pretend the advancement of the love of God, by their conditional Election, incertain Covenant, universal Redemption, Common Grace, yet they cannot deny,
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and hear stories, and tales out of the Legends instead of the Gospel? nay, in Protestant Countries how many places are there, where People have Stones instead of Bread, Scorpions instead of Fishes, where they from the Pulpit hear little of Christ,
and hear stories, and tales out of the Legends instead of the Gospel? nay, in Protestant Countries how many places Are there, where People have Stones instead of Bred, Scorpions instead of Fish, where they from the Pulpit hear little of christ,
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That God out of the Mass of Mankind (whether considered as created, or to be created, they are not so universally agreed) did chuse a certain number of Persons great in itself,
That God out of the Mass of Mankind (whither considered as created, or to be created, they Are not so universally agreed) did choose a certain number of Persons great in itself,
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and holiness, as the means of it, his Gospel, and the Ministry of it, by which he intreateth all those to whom it is Preached, to be reconciled to God;
and holiness, as the means of it, his Gospel, and the Ministry of it, by which he intreateth all those to whom it is Preached, to be reconciled to God;
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but for those whom he hath ordained to life, he powerfully and effectually worketh in them by the Spirit of his Grace, by which their hearts (though they may for a time oppose and resist) yet are subdued to the obedience of faith,
but for those whom he hath ordained to life, he powerfully and effectually works in them by the Spirit of his Grace, by which their hearts (though they may for a time oppose and resist) yet Are subdued to the Obedience of faith,
Now whether is the Love of God more seen to mankind in the certain Salvation of many, (though comparatively but few) and ordering of causes accordingly:
Now whither is the Love of God more seen to mankind in the certain Salvation of many, (though comparatively but few) and ordering of Causes accordingly:
And whether is God more glorified by our predication of him, as one, who though from all eternity he knew who would believe and live holily, and who would not;
And whither is God more glorified by our predication of him, as one, who though from all eternity he knew who would believe and live holily, and who would not;
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Or by the predication of him, as one who knowing all things, because he willed them (so being the first cause of all good in the creature) ordered all things according to the good pleasure of his own will.
Or by the predication of him, as one who knowing all things, Because he willed them (so being the First cause of all good in the creature) ordered all things according to the good pleasure of his own will.
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Now if there were no more in drawing grace than some would make, drawing with the Cords of a Man, intreating and persuading Souls to be reconciled to God, his love might be just matter of admiration and astonishment:
Now if there were no more in drawing grace than Some would make, drawing with the Cords of a Man, entreating and persuading Souls to be reconciled to God, his love might be just matter of admiration and astonishment:
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Who are we that God should treat us, and send Embassadors to intreat us to be reconciled unto God? If the Lord had only sent to us to give us warning of a wrath to come,
Who Are we that God should Treat us, and send ambassadors to entreat us to be reconciled unto God? If the Lord had only sent to us to give us warning of a wrath to come,
That God doth not so much for all, speaks indeed severity to them, but that he doth it for any, speaks his unspeakable goodness and good will to their Souls.
That God does not so much for all, speaks indeed severity to them, but that he does it for any, speaks his unspeakable Goodness and good will to their Souls.
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I say, that he doth not this for all, speaks to them severity, but yet justice, and that not only in regard of that stock of sufficient grace, wherewith our Pro-parent was intrusted, which being lost, God is under no obligation to restore:
I say, that he does not this for all, speaks to them severity, but yet Justice, and that not only in regard of that stock of sufficient grace, wherewith our Pro-parent was Entrusted, which being lost, God is under no obligation to restore:
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3. Nay lastly, That the Lord should take care of our Souls after that we are once brought to Christ, that he should put his fear into our hearts, to keep us from departing from him, and never depart from us to do us good, that drawing Grace should follow us all the days of our life.
3. Nay lastly, That the Lord should take care of our Souls After that we Are once brought to christ, that he should put his Fear into our hearts, to keep us from departing from him, and never depart from us to do us good, that drawing Grace should follow us all the days of our life.
Again, we may from hence learn, though not the proximate, yet a true and remoter cause why the Gospel is preached to many so ineffectually. Our Saviour tells us, Many are called, but few are chosen Isaiah cried out, Who hath believed our report? to whom is the Arm of the Lord revealed? Paul in his Preaching was to some, the savour of life unto life;
Again, we may from hence Learn, though not the proximate, yet a true and Remoter cause why the Gospel is preached to many so ineffectually. Our Saviour tells us, Many Are called, but few Are chosen Isaiah cried out, Who hath believed our report? to whom is the Arm of the Lord revealed? Paul in his Preaching was to Some, the savour of life unto life;
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When Christ himself Preached some believed, others were hardened. Whence so great a difference, when the Word was the same, the Preachers the same, both to those that believed,
When christ himself Preached Some believed, Others were hardened. Whence so great a difference, when the Word was the same, the Preachers the same, both to those that believed,
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or the conviction of a sinner, and turning him from his sinful courses, than the Clay and Spittle had to cure the blind man's eyes, from which no such effect could have flowed, but by a miracle;
or the conviction of a sinner, and turning him from his sinful courses, than the Clay and Spittle had to cure the blind Man's eyes, from which no such Effect could have flowed, but by a miracle;
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but where there is the same Scriptural, spiritual, lively, powerful Preaching, we see this effect. Two sit in the same seat, one's heart is changed, the other's is not;
but where there is the same Scriptural, spiritual, lively, powerful Preaching, we see this Effect. Two fit in the same seat, one's heart is changed, the other's is not;
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and therefore the Lord righteously with-holds his special Grace. But could not the Lord, if he pleased, influence the one Soul as well as the other, to make a good use of his common Grace? Hath God (think we) no influence upon men, inclining their hearts to make a due use of his common Grace? When men have said what they can, the conversion of every Soul is the effect of the Lord's drawing;
and Therefore the Lord righteously withholds his special Grace. But could not the Lord, if he pleased, influence the one Soul as well as the other, to make a good use of his Common Grace? Hath God (think we) no influence upon men, inclining their hearts to make a due use of his Common Grace? When men have said what they can, the conversion of every Soul is the Effect of the Lord's drawing;
The natural man hath many things which draw him another way, and God is not pleased to put forth his power upon the Soul. Indeed properly nothing but our own lusts draw us another way,
The natural man hath many things which draw him Another Way, and God is not pleased to put forth his power upon the Soul. Indeed properly nothing but our own Lustiest draw us Another Way,
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You have an instance of the principal of them in the Parable of the Marriage-Feast which the King made for his Son, recorded by Luke, c. 14. 18, 19, 20. & Matth. 22. v. 5, &c. A certain great man (Matthew calls him a King) made a great Supper, (Matthew calls it a Marriage for his Son) he bade many, saith Luke; he sent forth his Servants to call them that were bidden to the Wedding, saith Matthew. They would not come, (saith Matthew) They all with one consent began (saith Luke) to make excuse.
You have an instance of the principal of them in the Parable of the Marriage-feast which the King made for his Son, recorded by Lycia, c. 14. 18, 19, 20. & Matthew 22. v. 5, etc. A certain great man (Matthew calls him a King) made a great Supper, (Matthew calls it a Marriage for his Son) he bade many, Says Lycia; he sent forth his Servants to call them that were bidden to the Wedding, Says Matthew. They would not come, (Says Matthew) They all with one consent began (Says Lycia) to make excuse.
I have prepared my Dinner, my Oxen, and my Fatlings are killed, and all things are ready, come you to the Marriage, Matth. 22. 4. In general it is said, They would not come; they made light of it;
I have prepared my Dinner, my Oxen, and my Fatlings Are killed, and all things Are ready, come you to the Marriage, Matthew 22. 4. In general it is said, They would not come; they made Light of it;
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Lu. 14. 18. The first said, I have bought a piece of ground, and I must go and see it, I pray thee have me excused? And another said, I have bought five yoke of Oxen,
Lu. 14. 18. The First said, I have bought a piece of ground, and I must go and see it, I pray thee have me excused? And Another said, I have bought five yoke of Oxen,
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The Gospel is Preached, the Ministers of Christ are sent out to offer reconciliation with God, union with Christ to all those to whom the Gospel is Preached;
The Gospel is Preached, the Ministers of christ Are sent out to offer reconciliation with God, Union with christ to all those to whom the Gospel is Preached;
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a great part of them will not come, they make light of the tender of Grace and Salvation, what is the matter that they find any difficulty to make hast to their own happiness? The three great causes are mentioned,
a great part of them will not come, they make Light of the tender of Grace and Salvation, what is the matter that they find any difficulty to make haste to their own happiness? The three great Causes Are mentioned,
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The Text saith, he went away sorrowful, for he had great possessions, Mat 19. 22. Our Saviour upon it saith to his Disciples, Verily I say unto you, a rich man shalt hardly enter into the Kingdom of Heaven.
The Text Says, he went away sorrowful, for he had great possessions, Mathew 19. 22. Our Saviour upon it Says to his Disciples, Verily I say unto you, a rich man shalt hardly enter into the Kingdom of Heaven.
It is easier for a Camel to go through the Eye of a Needle, then for a rich Man to enter into the Kingdom of Heaven Another Evangelist expounds this by one that trusteth in his riches.
It is Easier for a Camel to go through the Eye of a Needle, then for a rich Man to enter into the Kingdom of Heaven another Evangelist expounds this by one that Trusteth in his riches.
The desire of getting riches, and the over-much complacency, and delight of the Soul in them, together with mens valuing themselves upon them, are three great drawers of the Soul from Christ.
The desire of getting riches, and the overmuch complacency, and delight of the Soul in them, together with men's valuing themselves upon them, Are three great drawers of the Soul from christ.
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The Second as it melteth the Soul into sensuality, and hindereth those acts of Self-denial, and Mortification, without which a man cannot be Christs Disciple, nor ever come into Heaven.
The Second as it melts the Soul into sensuality, and hindereth those acts of Self-denial, and Mortification, without which a man cannot be Christ Disciple, nor ever come into Heaven.
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O cupide negotiator (saith De-Ponte) when a man hath so much business about his body, that he hath no leasure to attend the business of his Soul, he is overbusy,
Oh cupide negotiator (Says De-Ponte) when a man hath so much business about his body, that he hath no leisure to attend the business of his Soul, he is overbusy,
and makes his NONLATINALPHABET when his Trading is so much in the world, as is inconsistent with having his NONLATINALPHABET his conversation in Heaven,
and makes his when his Trading is so much in the world, as is inconsistent with having his his Conversation in Heaven,
then much business makes him mad, and his time is but (like Domitians) spent in catching of flies, instead of attending the concerns of the Roman Empire, the concerns I mean of his immortal Soul;
then much business makes him mad, and his time is but (like Domitians) spent in catching of flies, instead of attending the concerns of the Roman Empire, the concerns I mean of his immortal Soul;
Pleasures, pleasures are the bane of Souls, like the silly Bee, they are drowned in their own Hony. Gods voice grates upon the Ears accustomed to Musick,
Pleasures, pleasures Are the bane of Souls, like the silly be, they Are drowned in their own Hony God's voice grates upon the Ears accustomed to Music,
In the mean time (as I said before) I believe at the great day there will be not be found so much as one Soul that shall be able to accuse God for the denial of this Grace, this powerful,
In the mean time (as I said before) I believe At the great day there will be not be found so much as one Soul that shall be able to accuse God for the denial of this Grace, this powerful,
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and shall not the Lord be justified in refusing to draw those, who have first suffered a base lust (which was in their power to have resisted) to draw them away from him? Shall not this powerful Grace be righteously denied to them, who have suffered themselves by a revel to be drawn from a Sermon?
and shall not the Lord be justified in refusing to draw those, who have First suffered a base lust (which was in their power to have resisted) to draw them away from him? Shall not this powerful Grace be righteously denied to them, who have suffered themselves by a revel to be drawn from a Sermon?
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All this difference depends upon the inequal distributions of Divine Grace, for although when this Oil is once in the Cruise, it shall not fail from it, till Grace shall be swallowed up in glory,
All this difference depends upon the inequal distributions of Divine Grace, for although when this Oil is once in the Cruise, it shall not fail from it, till Grace shall be swallowed up in glory,
and the Soul shall be preserved by the power of God through faith to Salvation, yet there may be, and are great differences as to the degrees of Gods Administrations.
and the Soul shall be preserved by the power of God through faith to Salvation, yet there may be, and Are great differences as to the Degrees of God's Administrations.
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Nor yet possibly must the blame of these Souls not running, rest upon God for not drawing? For although the Lord may sometimes do it upon his prerogative and soveraignty,
Nor yet possibly must the blame of these Souls not running, rest upon God for not drawing? For although the Lord may sometime do it upon his prerogative and sovereignty,
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1. To shew the freeness of his Grace in all the emanations of it, and that he is under no obligations to measure out to every Child an equal portion of the riches of his Grace,
1. To show the freeness of his Grace in all the emanations of it, and that he is under no obligations to measure out to every Child an equal portion of the riches of his Grace,
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but as in the disposal of his other talents of Riches, & common gifts, he may if he please make inequal distributions as it pleaseth him, giving out to some 10, to others 5, to others but one,
but as in the disposal of his other Talents of Riches, & Common Gifts, he may if he please make inequal distributions as it Pleases him, giving out to Some 10, to Others 5, to Others but one,
so he may do as to his Talents of distinguishing Grace, whiles yet every one hath enough to conduct and preserve his Soul unto eternal life and happiness.
so he may do as to his Talents of distinguishing Grace, while yet every one hath enough to conduct and preserve his Soul unto Eternal life and happiness.
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and will recover my Wool, and my Flax, &c. Thus also the Lord may do as to the dispensations of his Grace (that Grace I mean which is not necessary to Salvation) did we alwaies find an equal strength against our lusts,
and will recover my Wool, and my Flax, etc. Thus also the Lord may do as to the dispensations of his Grace (that Grace I mean which is not necessary to Salvation) did we always find an equal strength against our Lustiest,
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Did we Sail to Heaven through the Sea of this world, alwaies with a Trade wind, we should not understand that the wind of Divine Grace (which is the breathing of the holy Spirit) bloweth where it listeth.
Did we Sail to Heaven through the Sea of this world, always with a Trade wind, we should not understand that the wind of Divine Grace (which is the breathing of the holy Spirit) blows where it lists.
yet most ordinarily these withdrawings are upon some provocations on our parts, the Clouds in the Heavens are caused from the Vapours which arise from the Earth.
yet most ordinarily these withdrawings Are upon Some provocations on our parts, the Clouds in the Heavens Are caused from the Vapours which arise from the Earth.
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2. If thou canst not find that any such blot hath clave to thy Soul, yet acknowledge the Lords wisdom, the freeness of his grace, and his righteousness in his dispensations.
2. If thou Canst not find that any such blot hath clave to thy Soul, yet acknowledge the lords Wisdom, the freeness of his grace, and his righteousness in his dispensations.
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We must allow God to do many things in infinite wisdom, and righteousness, though we cannot see or understand it, we must not look in this life to understand the reason of Gods works.
We must allow God to do many things in infinite Wisdom, and righteousness, though we cannot see or understand it, we must not look in this life to understand the reason of God's works.
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5. After this, I know nothing more to be done, but a patient waiting for God, according to the resolution of the Church, Isaiah 8. 17. I will wait upon him, that hides his face from the house of Jacob, I will look for him.
5. After this, I know nothing more to be done, but a patient waiting for God, according to the resolution of the Church, Isaiah 8. 17. I will wait upon him, that hides his face from the house of Jacob, I will look for him.
In the next place, certainly there may be made some improvement of this notion, to assist to judge concerning our spiritual state, concerning faith and holiness. These being from the ordination of God so necessary to Salvation, that without them we cannot see God, mistakes about them are like diseases that affect the vital parts, exceeding dangerous.
In the next place, Certainly there may be made Some improvement of this notion, to assist to judge Concerning our spiritual state, Concerning faith and holiness. These being from the ordination of God so necessary to Salvation, that without them we cannot see God, mistakes about them Are like diseases that affect the vital parts, exceeding dangerous.
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1. That that faith which will do the Soul any good as to Eternal Salvation must be (as the Apostle stiles it, Col. 2. 12.) a faith of the operation of God. The work of Faith with power, as the Apostle speaks, 2 Thessal. 1. v. 11. It is call'd the gift of God, Eph. 2. 8. Not of our selves, it is the gift of God, Eph. 2. 8. The work of God, Joh. 6. 29. This is the work of God, that you believe on him whom he hath sent.
1. That that faith which will do the Soul any good as to Eternal Salvation must be (as the Apostle stile it, Col. 2. 12.) a faith of the operation of God. The work of Faith with power, as the Apostle speaks, 2 Thessal. 1. v. 11. It is called the gift of God, Ephesians 2. 8. Not of our selves, it is the gift of God, Ephesians 2. 8. The work of God, John 6. 29. This is the work of God, that you believe on him whom he hath sent.
It is not only the Commandment of God, 1 Joh. 3. 23. and the gift of God, but the work, the operation of God, a work with power, such a faith as is an effect of the Fathers drawing? This if duly observed, will go a great way to guide us in this inquiry, it will let us see• that that believing (which is the mere product of natural powers) is not that coming to Christ, to which the promise of life,
It is not only the Commandment of God, 1 John 3. 23. and the gift of God, but the work, the operation of God, a work with power, such a faith as is an Effect of the Father's drawing? This if duly observed, will go a great Way to guide us in this inquiry, it will let us see• that that believing (which is the mere product of natural Powers) is not that coming to christ, to which the promise of life,
1. Judging any kind of blind, and languid assent, to the proposition of the Gospel to be that believing, to which the Holy Ghost in Scripture annexeth the promise of Salvation, A great many know no more by believing, but their agreement that Jesus Christ is the Son of God, that he was made man, and died for us.
1. Judging any kind of blind, and languid assent, to the proposition of the Gospel to be that believing, to which the Holy Ghost in Scripture annexeth the promise of Salvation, A great many know no more by believing, but their agreement that jesus christ is the Son of God, that he was made man, and died for us.
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I do not think that an assent to the Proposition of the Gospel, be the assent what it will, is that Faith which justifieth. It is not the Proposition of the Gospel, but the Person of the Mediator, that is the object of that Faith; some indeed tell us, that Faith is an operative assent, and by that they have mended the matter:
I do not think that an assent to the Proposition of the Gospel, be the assent what it will, is that Faith which Justifieth. It is not the Proposition of the Gospel, but the Person of the Mediator, that is the Object of that Faith; Some indeed tell us, that Faith is an operative assent, and by that they have mended the matter:
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but if the Person of the Mediator, not the Proposition of the Word be the formal, and proper object of true Faith, no assent can be the justifying act of Faith,
but if the Person of the Mediator, not the Proposition of the Word be the formal, and proper Object of true Faith, no assent can be the justifying act of Faith,
Thus most Englishmen assent to this, that there was such a Person as William the Conquerour. A thing they can see in no other light than that of humane reports in History;
Thus most Englishmen assent to this, that there was such a Person as William the Conqueror. A thing they can see in no other Light than that of humane reports in History;
and that those Books were written by the order of the Church, believeth or assenteth to the strange stories in the Popish Legends, because their reason tells them the things are improbable,
and that those Books were written by the order of the Church, Believeth or assenteth to the strange stories in the Popish Legends, Because their reason tells them the things Are improbable,
so as it is equal to them to agree the thing or to deny it. 2. Men assent to things upon the evidence of ratiocinations, they form conclusions from principles, and then assent to them.
so as it is equal to them to agree the thing or to deny it. 2. Men assent to things upon the evidence of ratiocinations, they from conclusions from principles, and then assent to them.
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this assent likewise (though more strong than the other) yet is but saint and incertain, and alters as we see better reason for the contrary. 3. There is an assent which is given to a Proposition upon the account of a divine revelation.
this assent likewise (though more strong than the other) yet is but saint and incertain, and alters as we see better reason for the contrary. 3. There is an assent which is given to a Proposition upon the account of a divine Revelation.
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The Scriptures are by all Christians generally lookt upon as the Word of God, but no man hath any certain and firm persuasion that they are so, but he who is persuaded of it by the Holy Spirit of God;
The Scriptures Are by all Christians generally looked upon as the Word of God, but no man hath any certain and firm persuasion that they Are so, but he who is persuaded of it by the Holy Spirit of God;
so as though it should be granted, that a practical assent to the Proposition of the Gospel, be true justifying faith, to which is annexed the pardon of sin,
so as though it should be granted, that a practical assent to the Proposition of the Gospel, be true justifying faith, to which is annexed the pardon of since,
as this will imply trusting, and relying on Christ for life and salvation, so it is such as is the operation of God in the Soul, and that not in a way of common providence (as our abilities ▪ to speak or move are) but in a way of special favour and working, for mans agreeing to the holy Scriptures to be the Word of God, firmly and steadily, being the reason why he agrees the truth of the propositions which are revealed in it alone,
as this will imply trusting, and relying on christ for life and salvation, so it is such as is the operation of God in the Soul, and that not in a Way of Common providence (as our abilities ▪ to speak or move Are) but in a Way of special favour and working, for men agreeing to the holy Scriptures to be the Word of God, firmly and steadily, being the reason why he agrees the truth of the propositions which Are revealed in it alone,
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and that being the special work of God in Souls that shall be saved, of necessity such also must be the assent to the Propositions that are revealed in it,
and that being the special work of God in Souls that shall be saved, of necessity such also must be the assent to the Propositions that Are revealed in it,
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or at least a very great nicety, whether true justifying Faith be a practical assent to the Propositions of the Gospel, or a reliance on the Person of the Mediator, or rather both;
or At least a very great nicety, whither true justifying Faith be a practical assent to the Propositions of the Gospel, or a reliance on the Person of the Mediator, or rather both;
and that the Soul in its practice of holiness, hath any Eye to the recompence of reward, it is impossible there should be any practical assent (to use the term of some) that is, any assent to the Proposition, that shall produce any truth,
and that the Soul in its practice of holiness, hath any Eye to the recompense of reward, it is impossible there should be any practical assent (to use the term of Some) that is, any assent to the Proposition, that shall produce any truth,
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and this must be the special work, and powerful operation of God in, and upon the Soul. But now if men make any kind of languid, weak and incertain assent to the Gospel Faith,
and this must be the special work, and powerful operation of God in, and upon the Soul. But now if men make any kind of languid, weak and incertain assent to the Gospel Faith,
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a Man by a mere natural power may as well agree, that there was such a one as Jesus of Nazareth once in the world, who went about doing good, exhorting men to a good life,
a Man by a mere natural power may as well agree, that there was such a one as jesus of Nazareth once in the world, who went about doing good, exhorting men to a good life,
and was Crucified, &c. as that there was in England a William the Conqueror, or any thing else that is to be found in other Books of tolerable credit, and reputation in the World.
and was crucified, etc. as that there was in England a William the Conqueror, or any thing Else that is to be found in other Books of tolerable credit, and reputation in the World.
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Or if men think that they do truly believe, because they agree many propositions of the Gospel, which are evident in the light of Reason, they again deceive themselves, here may be nothing of the operation of God in this faith.
Or if men think that they do truly believe, Because they agree many propositions of the Gospel, which Are evident in the Light of Reason, they again deceive themselves, Here may be nothing of the operation of God in this faith.
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Nay if they agree the Propositions of the Gospel, because they are revealed there, and in the mean time do not agree the Scriptures to be the Word of God, but look upon them in the same rank with human writings,
Nay if they agree the Propositions of the Gospel, Because they Are revealed there, and in the mean time do not agree the Scriptures to be the Word of God, but look upon them in the same rank with human writings,
and transmitted them, here is all this while no thing of the special operation of God. Nor will this agreement produce any steadiness and firmness of practice, commensurate to the Revelation,
and transmitted them, Here is all this while no thing of the special operation of God. Nor will this agreement produce any steadiness and firmness of practice, commensurate to the Revelation,
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nor it may be, not universal, but to some part only of the revelation, must necessarily bring forth no more than a saint, partial, and incertain, practice. Hence it is that Hypocrites may do many things contained in the law,
nor it may be, not universal, but to Some part only of the Revelation, must necessarily bring forth no more than a saint, partial, and incertain, practice. Hence it is that Hypocrites may do many things contained in the law,
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But if thy Assent be the special operation, thou assentest to the whole revelation, because God hath fixed in thy Soul a persuasion that it is from him who cannot lie, it is also steady and fixed;
But if thy Assent be the special operation, thou assentest to the Whole Revelation, Because God hath fixed in thy Soul a persuasion that it is from him who cannot lie, it is also steady and fixed;
and tho some doubts may possibly incumber thee sometimes, yet they hold not long, and thou firmly and generally (with allowance for the frailty and infirmity of human nature, endeavourest to live up to the whole of that duty, which the revelation imposeth upon thee, which thou canst not do, without relying on Christ,
and though Some doubts may possibly encumber thee sometime, yet they hold not long, and thou firmly and generally (with allowance for the frailty and infirmity of human nature, endeavourest to live up to the Whole of that duty, which the Revelation Imposes upon thee, which thou Canst not do, without relying on christ,
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And indeed, herein that agreement or assent which is the special work of God in the Soul, differs from that which is but a meer natural action. 1. In that it is more fixed, certain, and universal;
And indeed, herein that agreement or assent which is the special work of God in the Soul, differs from that which is but a mere natural actium. 1. In that it is more fixed, certain, and universal;
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Reason will tell us, that the more firmly we believe the truth of Propositions, holding forth rewards and punishments relating to our practice, the stronger we shall find our obligation to practice in order to the obtaining such rewards,
Reason will tell us, that the more firmly we believe the truth of Propositions, holding forth rewards and punishments relating to our practice, the Stronger we shall find our obligation to practice in order to the obtaining such rewards,
The obligation to practice riseth no higher than the assent, so as if there be any duty to which we do not agree, our assent obligeth to no practice of that.
The obligation to practice Riseth no higher than the assent, so as if there be any duty to which we do not agree, our assent obliges to no practice of that.
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and a quite differing work of God, the assent of the former proceeding but from a common work of God in nature, the latter from a work of special grace by the Spirit of God upon the Soul. I will not much contend with those who will have true Faith to be a practical Assent to the Proposition of the Gospel, if they by Assent mean a firm and steady Assent;
and a quite differing work of God, the assent of the former proceeding but from a Common work of God in nature, the latter from a work of special grace by the Spirit of God upon the Soul. I will not much contend with those who will have true Faith to be a practical Assent to the Proposition of the Gospel, if they by Assent mean a firm and steady Assent;
and by practical, such an Assent as obligeth strongly to an universal practice of whatsoever is revealed as our Duty. 1. Because I know a reliance upon Christ for eternal Salvation, must be the effect of such an Assent.
and by practical, such an Assent as obliges strongly to an universal practice of whatsoever is revealed as our Duty. 1. Because I know a reliance upon christ for Eternal Salvation, must be the Effect of such an Assent.
3. Because I know there can be no such thing without the mighty Power of God upon the Soul. So that in this sense the Soul must be drawn by the Father, before it come to Christ.
3. Because I know there can be no such thing without the mighty Power of God upon the Soul. So that in this sense the Soul must be drawn by the Father, before it come to christ.
Only let none deceive themselves, (as to this point of true Believing) by fancying such an Assent to the Doctrine of the Gospel, true Faith, wherein God hath no further concern,
Only let none deceive themselves, (as to this point of true Believing) by fancying such an Assent to the Doctrine of the Gospel, true Faith, wherein God hath no further concern,
2. As to Faith men are also prone to cheat themselves by calling their Natural presumption Faith; we say Faith lies in a resting, and reliance on Christ. Now many will tell us they rest and rely on Christ,
2. As to Faith men Are also prove to cheat themselves by calling their Natural presumption Faith; we say Faith lies in a resting, and reliance on christ. Now many will tell us they rest and rely on christ,
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And our Saviour lets us know, that men may die with such confidences, Matth. 7. 22, 23. Now there is a resting and reliance on Christ, which is the Operation of God, yea and the mighty work of God upon the Soul,
And our Saviour lets us know, that men may die with such confidences, Matthew 7. 22, 23. Now there is a resting and reliance on christ, which is the Operation of God, yea and the mighty work of God upon the Soul,
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And indeed by this may these two be distinguished and known asunder, That resting and reliance upon Christ for any spiritual and eternal blessing, which is the Operation of God, is alwa•es bottomed on a Promise,
And indeed by this may these two be distinguished and known asunder, That resting and reliance upon christ for any spiritual and Eternal blessing, which is the Operation of God, is alwa•es bottomed on a Promise,
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for all Grace, and Eternal Life being the gift of God, it is as vain a thing for any to be confident they shall have it, without God's revelation of his Will as to it with reference to them;
for all Grace, and Eternal Life being the gift of God, it is as vain a thing for any to be confident they shall have it, without God's Revelation of his Will as to it with Referente to them;
And 2. The Promises being not made to persons by name, but to persons that do thus & thus, it is altogether as unreasonable for any to pretend a rest and confidence in Christ,
And 2. The Promises being not made to Persons by name, but to Persons that do thus & thus, it is altogether as unreasonable for any to pretend a rest and confidence in christ,
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for the collation of those spiritual blessings, as it had been for any Commanders in the Jewish Army, having heard Saul 's declaration of his Will, That whosoever killeth Goliah, should have his Daughter to Wife, should have promised himself Saul 's Daughter without incountring the Philistine.
for the collation of those spiritual blessings, as it had been for any Commanders in the Jewish Army, having herd Saul is declaration of his Will, That whosoever kills Goliath, should have his Daughter to Wife, should have promised himself Saul is Daughter without encountering the Philistine.
but if any thinks this is holiness, he is wonderfully mistaken, for it is essentially necessary to an act of holiness, that it should be done from a Principle of Faith, the Soul being fully persuaded, that it is the Will of God, and in Obedience to his Will, eying his command in our action.
but if any thinks this is holiness, he is wonderfully mistaken, for it is essentially necessary to an act of holiness, that it should be done from a Principle of Faith, the Soul being Fully persuaded, that it is the Will of God, and in obedience to his Will, Eyeing his command in our actium.
and daily infirmities of humane nature, and the lapses and backslidings we are guilty of, that no man thus comes to Christ until he be drawn. Thus far I have shewed you how far this discourse may be useful to guide us in our enquiry whether we be drawn and come to Christ yea, or no, directing you to distinguish true Faith, both from a faint and languid assent, and from a natural presumption of our good Estate with reference to Eternity.
and daily infirmities of humane nature, and the lapses and backslidings we Are guilty of, that no man thus comes to christ until he be drawn. Thus Far I have showed you how Far this discourse may be useful to guide us in our enquiry whither we be drawn and come to christ yea, or no, directing you to distinguish true Faith, both from a faint and languid assent, and from a natural presumption of our good Estate with Referente to Eternity.
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I put in those words [ we usually call ] because I perceive some modern Writers (possibly because pinched with their Arguments, who have contended for something else besides Moral Virtue to be necessary tó salvation) have extended the notion of Moral Virtue far beyond what Aristotle and the rest of the Philosophers learnt us to understand by that name;
I put in those words [ we usually call ] Because I perceive Some modern Writers (possibly Because pinched with their Arguments, who have contended for something Else beside Moral Virtue to be necessary to salvation) have extended the notion of Moral Virtue Far beyond what Aristotle and the rest of the Philosophers learned us to understand by that name;
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and do not only bring Faith within the compass of it, but will pretend it to be necessary to it, that the action to be done should be performed from a Principle of Faith, and Love, and Obedience, and directed to the Glory of God as their end.
and do not only bring Faith within the compass of it, but will pretend it to be necessary to it, that the actium to be done should be performed from a Principle of Faith, and Love, and obedience, and directed to the Glory of God as their end.
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These acts and actings our Fore-fathers were wont to call Grace; but to let us know that those in our days who have inlarged the acts of Morality, mean no more,
These acts and actings our Forefathers were wont to call Grace; but to let us know that those in our days who have enlarged the acts of Morality, mean no more,
Besides, there are many actions which are our duties, in obedience to the Will of God, the reasonableness of which is not to be concluded (nor ever was concluded by the men of reason amongst the Heathens) from any other Principle than this, That it is the highest reason that we should do what God commands us.
Beside, there Are many actions which Are our duties, in Obedience to the Will of God, the reasonableness of which is not to be concluded (nor ever was concluded by the men of reason among the heathens) from any other Principle than this, That it is the highest reason that we should do what God commands us.
So that to reduce our duty as Christians, to the Precepts of what we have used to call Moral Virtue, is partly to secure our selves from a great part of our duty, by that Art,
So that to reduce our duty as Christians, to the Precepts of what we have used to call Moral Virtue, is partly to secure our selves from a great part of our duty, by that Art,
than we will do our Servants, for doing what we would have them do, but they do out of respect to themselves, without any regard to the pleasing of, or obeying us.
than we will do our Servants, for doing what we would have them doe, but they do out of respect to themselves, without any regard to the pleasing of, or obeying us.
Now, though it be true, that acts of Moral Virtue (that is conformable to natural reason) may be performed by men without any special influence of the Holy Spirit:
Now, though it be true, that acts of Moral Virtue (that is conformable to natural reason) may be performed by men without any special influence of the Holy Spirit:
Yet without such a Drawing Influence the Soul will neither do those acts, from any true Principle, or to any right end: Nor yet do many things which are required of us (under the notion of holiness) in order to eternal life.
Yet without such a Drawing Influence the Soul will neither do those acts, from any true Principle, or to any right end: Nor yet do many things which Are required of us (under the notion of holiness) in order to Eternal life.
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and indulged themselves in some things of immorality, yet went for morally virtuous men, if they excelled in Justice, though they failed in Temperance, Sobriety, and Chastity, &c. And indeed herein is the drawing of Divine Grace with respect to holiness seen,
and indulged themselves in Some things of immorality, yet went for morally virtuous men, if they excelled in justice, though they failed in Temperance, Sobriety, and Chastity, etc. And indeed herein is the drawing of Divine Grace with respect to holiness seen,
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Holiness lieth in Godliness, and Righteousness. And as men may mistake Righteousness towards men for Holiness, so they may as easily mistake a Form of Godliness, which may consist (as the Apostle teacheth us) with a denial of the Power of it to be Holiness.
Holiness lies in Godliness, and Righteousness. And as men may mistake Righteousness towards men for Holiness, so they may as Easily mistake a From of Godliness, which may consist (as the Apostle Teaches us) with a denial of the Power of it to be Holiness.
Godliness in the sense I am speaking to it, signifieth the performance of those acts of homage and worship, which God hath required of us to his more immediate Service and Glory.
Godliness in the sense I am speaking to it, signifies the performance of those acts of homage and worship, which God hath required of us to his more immediate Service and Glory.
This lieth in the performance of some external actions of God immediately, according to the prescription of his Divine Will, which respecting the manner,
This lies in the performance of Some external actions of God immediately, according to the prescription of his Divine Will, which respecting the manner,
or them performed in such a manner, as Isa. 1. 12. When you come to appear before me, who hath required this at your hands, to tread my Courts? Bring no more vain Oblations;
or them performed in such a manner, as Isaiah 1. 12. When you come to appear before me, who hath required this At your hands, to tread my Courts? Bring no more vain Oblations;
God hath required of us to pray, to praise, to hear his Word, to partake of his Supper. He hath also prescribed us the manner in which we ought to do these acts;
God hath required of us to pray, to praise, to hear his Word, to partake of his Supper. He hath also prescribed us the manner in which we ought to do these acts;
Separate the more external acts from these, they are no better than formal performances, bodily exercises, neither acceptable to God, nor profitable to our selves:
Separate the more external acts from these, they Are no better than formal performances, bodily exercises, neither acceptable to God, nor profitable to our selves:
But when they are done, without due affections, and principles, and inward motions of the heart correspondent to the nature of the actions, according to the revelation of the Divine Will, they are no Holiness, but Hypocrisie;
But when they Are done, without due affections, and principles, and inward motions of the heart correspondent to the nature of the actions, according to the Revelation of the Divine Will, they Are no Holiness, but Hypocrisy;
Thus from this notion of the necessity of Christ's drawing both with reference to our first coming to Christ for life, and further following him, walking with him, and running after him.
Thus from this notion of the necessity of Christ's drawing both with Referente to our First coming to christ for life, and further following him, walking with him, and running After him.
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Christians may be able to judge both concerning the Truth of their Faith, and also of their Holiness. If either be true, they must be the effect of Divine special Grace, and more than any can do from the powers of Nature,
Christians may be able to judge both Concerning the Truth of their Faith, and also of their Holiness. If either be true, they must be the Effect of Divine special Grace, and more than any can do from the Powers of Nature,
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But yet I am so charitable, as to think that many may be saved who think they have no other conversion than this; the workings of the Spirit of God upon our Souls are so indiscernable and internal, that we may possibly mistake them for the workings of meerly our own powers and faculties, under the advantages of the Gospel;
But yet I am so charitable, as to think that many may be saved who think they have no other conversion than this; the workings of the Spirit of God upon our Souls Are so indiscernible and internal, that we may possibly mistake them for the workings of merely our own Powers and faculties, under the advantages of the Gospel;
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but they must be more than such, or else (as I have before said) man is the first Author of all spiritual good, both with respect to action and fruition, to himself,
but they must be more than such, or Else (as I have before said) man is the First Author of all spiritual good, both with respect to actium and fruition, to himself,
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and most spiritual difference, and one man's Soul must have different and inequal vertues from the Soul of his Brother, whose Soul is of the same species, and hath the same faculties.
and most spiritual difference, and one Man's Soul must have different and inequal Virtues from the Soul of his Brother, whose Soul is of the same species, and hath the same faculties.
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Let every one now by this Examine himself, whether the Faith that he thinks he hath, be a meer Assent to the Proposition of the Gospel, upon the Evidence of it he hath had from the Church,
Let every one now by this Examine himself, whither the Faith that he thinks he hath, be a mere Assent to the Proposition of the Gospel, upon the Evidence of it he hath had from the Church,
Or, whether it be a firm and fixed Assent to the Truths of the Gospel understood by him, conjoyned with a reliance upon the Person of the Mediator, clearly revealed in the Gospel,
Or, whither it be a firm and fixed Assent to the Truths of the Gospel understood by him, conjoined with a reliance upon the Person of the Mediator, clearly revealed in the Gospel,
as the only Saviour of Man, and producing an endeavour in all things to live up to the condition of the Promise? Whether the Holiness which he thinketh his Soul hath arrived at, lieth in a meer Moral Righteousness, a forbearance of gross and scandalous courses of sin,
as the only Saviour of Man, and producing an endeavour in all things to live up to the condition of the Promise? Whither the Holiness which he Thinketh his Soul hath arrived At, lies in a mere Moral Righteousness, a forbearance of gross and scandalous courses of since,
and a meer Formality of Godliness, a performance of such acts of homage, as God hath prescribed, without respect to the manner in which God hath willed them to be performed.
and a mere Formality of Godliness, a performance of such acts of homage, as God hath prescribed, without respect to the manner in which God hath willed them to be performed.
If your pretended Faith and Holiness be no more, trust not to them as Evidences that you are come to Christ; all this may be without any thing of this drawing;
If your pretended Faith and Holiness be no more, trust not to them as Evidences that you Are come to christ; all this may be without any thing of this drawing;
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Your Holiness and Righteousness is no more than that of the Pharisee, who gloried, Luk. 18. 11, 12. That he was not as other men were, Extortioners, Unjust, Adulterers;
Your Holiness and Righteousness is no more than that of the Pharisee, who gloried, Luk. 18. 11, 12. That he was not as other men were, Extortioners, Unjust, Adulterers;
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Our Saviour saith, he went away not justified. And Matth. 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you can never enter into the Kingdom of God.
Our Saviour Says, he went away not justified. And Matthew 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you can never enter into the Kingdom of God.
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The interest of a man's own body, or estate, the examples of other men, the credit and applause of the world, may move a reasonable Soul, under no other power than that of reason,
The Interest of a Man's own body, or estate, the Examples of other men, the credit and applause of the world, may move a reasonable Soul, under no other power than that of reason,
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nor other influence, than that which all within the compass of the Church, where the Gospel is Preached, may carry thee thus far, without any influence of powerful, special Grace.
nor other influence, than that which all within the compass of the Church, where the Gospel is Preached, may carry thee thus Far, without any influence of powerful, special Grace.
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Further yet, this notion of Truth, may help to relieve many good Souls, who are discouraged, either because they seem to themselves to stick in the New Birth:
Further yet, this notion of Truth, may help to relieve many good Souls, who Are discouraged, either Because they seem to themselves to stick in the New Birth:
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Or, because they find in themselves a great weakness to spiritual duties: Or, impotency in the resistance of their own intrinsick motions to sin, or forein temptations.
Or, Because they find in themselves a great weakness to spiritual duties: Or, impotency in the resistance of their own intrinsic motions to since, or foreign temptations.
many Souls smitten of God, and truly afflicted under the sense of sin, find it one of the most difficult things in the world, to give such a firm and steady Assent to the Revelation of the Gospel, as will produce in their Souls any grounded confidence,
many Souls smitten of God, and truly afflicted under the sense of since, find it one of the most difficult things in the world, to give such a firm and steady Assent to the Revelation of the Gospel, as will produce in their Souls any grounded confidence,
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Hence, though they be truly wounded in the sense of sin, and have taken up resolutions through the Grace of God, to sin no more as they have done formerly;
Hence, though they be truly wounded in the sense of since, and have taken up resolutions through the Grace of God, to sin no more as they have done formerly;
It is no wonder that thou who hast formerly been not a stranger only, but an enemy to God, canst not at first come unto him, without a powerful influence of Divine Grace;
It is no wonder that thou who haste formerly been not a stranger only, but an enemy to God, Canst not At First come unto him, without a powerful influence of Divine Grace;
it is the condition of every lapsed Soul. And here the thinking Soul will come to feel the wound given it by the Fall of Adam, and its own original corruption.
it is the condition of every lapsed Soul. And Here the thinking Soul will come to feel the wound given it by the Fallen of Adam, and its own original corruption.
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so long as that they are so bad as we cannot come to Christ for life? We have been lying in this state at the Pool of Bethesda, under the Ordinances of God, many months and years;
so long as that they Are so bad as we cannot come to christ for life? We have been lying in this state At the Pool of Bethesda, under the Ordinances of God, many months and Years;
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In what is thy hope? What dost thou trust in, with reference to thy Eternal Happiness? Such a Soul will easily see, that its Moral Righteousness, or Formal Performance of Duties, are not the things it hopeth in;
In what is thy hope? What dost thou trust in, with Referente to thy Eternal Happiness? Such a Soul will Easily see, that its Moral Righteousness, or Formal Performance of Duties, Are not the things it Hopes in;
Where then is thy hope, (those degrees of hope which keep thee out of the Pit of despair,) fixed? Where can it be fixed but in Christ exhibited in the Promises of the Gospel,
Where then is thy hope, (those Degrees of hope which keep thee out of the Pit of despair,) fixed? Where can it be fixed but in christ exhibited in the Promises of the Gospel,
I have alwaies thought that God would not be wanting to any as to his special Grace, that had made the best improvement he could of common Grace. But this case riseth higher;
I have always Thought that God would not be wanting to any as to his special Grace, that had made the best improvement he could of Common Grace. But this case Riseth higher;
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he hath brought to the birth, and shall he not give strength to bring forth? so as thou hast nothing to do but to pray, to wait upon God in his Ordinances,
he hath brought to the birth, and shall he not give strength to bring forth? so as thou hast nothing to do but to pray, to wait upon God in his Ordinances,
If Abraham had considered his own body, at that time dead (as to such acts) or the deadness of Sarah's womb, he had never glorified God by a strong Faith in the Promise;
If Abraham had considered his own body, At that time dead (as to such acts) or the deadness of Sarah's womb, he had never glorified God by a strong Faith in the Promise;
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IT is a great point that I am upon from the Petition of the Text Draw me, viz. That the Soul must be drawn before it will move toward Christ, either by coming to him, in its first conversion, or by running after him: I have been some time upon it, I shall now shut up my discourse with some few words of exhortation, which shall respect all Men and Women. 1. Those that are yet without Christ, not come unto him. 2. Such as are come unto him, yet are under obligations to run after him.
IT is a great point that I am upon from the Petition of the Text Draw me, viz. That the Soul must be drawn before it will move towards christ, either by coming to him, in its First conversion, or by running After him: I have been Some time upon it, I shall now shut up my discourse with Some few words of exhortation, which shall respect all Men and Women. 1. Those that Are yet without christ, not come unto him. 2. Such as Are come unto him, yet Are under obligations to run After him.
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It is one of the most dangerous deceits of a mans heart, for him to say he hath his Spiritual life in his own hands, to think that he hath a power within himself,
It is one of the most dangerous Deceits of a men heart, for him to say he hath his Spiritual life in his own hands, to think that he hath a power within himself,
1. If I could say no more, than that it is a false persuasion, yet that were enough to defame it to every reasonable Soul, the Soul instead of having its life, hath no more than a lie in its right hand;
1. If I could say no more, than that it is a false persuasion, yet that were enough to defame it to every reasonable Soul, the Soul instead of having its life, hath no more than a lie in its right hand;
and to hide themselves under falshood, Is. 28. 15. What a sad state is that Soul in, that is put to make a lie its refuge, and to hide itself from the reflections of its conscience, under falshood!
and to hide themselves under falsehood, Is. 28. 15. What a sad state is that Soul in, that is put to make a lie its refuge, and to hide itself from the reflections of its conscience, under falsehood!
whereas if he apprehends his distemper such, as he knows at any time how to remove, by some means in his own power, he is very prone to put off the use of means from time to time,
whereas if he apprehends his distemper such, as he knows At any time how to remove, by Some means in his own power, he is very prove to put off the use of means from time to time,
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This is the case of a Soul, persuaded that it hath its life in its own hands, a power in itself when it pleaseth to repent, believe and turn to God; these things being not pleasing to flesh and blood, the Soul is very prone to slight and neglect the means, with which God useth to concur, giving the Soul a power to do these things above what it hath in itself,
This is the case of a Soul, persuaded that it hath its life in its own hands, a power in itself when it Pleases to Repent, believe and turn to God; these things being not pleasing to Flesh and blood, the Soul is very prove to slight and neglect the means, with which God uses to concur, giving the Soul a power to do these things above what it hath in itself,
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but in the use of those means of Grace, which he hath appointed, especially if it knows that the Spirit of God shall not alwaies strive with man, it will neglect no time, no use of means,
but in the use of those means of Grace, which he hath appointed, especially if it knows that the Spirit of God shall not always strive with man, it will neglect no time, no use of means,
because it knoweth not which shall prosper, this or that, with what means, or at what time God will concur, Isaiah 57. 10. Thou saidst that thou hadst thy life in thy hands, therefore thou wert not grieved.
Because it Knoweth not which shall prosper, this or that, with what means, or At what time God will concur, Isaiah 57. 10. Thou Said that thou Hadst thy life in thy hands, Therefore thou Wertenberg not grieved.
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they were well enough, and safe enough, and therefore they were not at all grieved for their sins against God, which was a means in order to their true security.
they were well enough, and safe enough, and Therefore they were not At all grieved for their Sins against God, which was a means in order to their true security.
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but so long as it is possest of an opinion of sufficiency in itself, it neglecteth the timely use of such means as must be used in order to eternal Salvation by,
but so long as it is possessed of an opinion of sufficiency in itself, it neglecteth the timely use of such means as must be used in order to Eternal Salvation by,
and from Christ, upon this score I conceive it was that Christ told the Pharisees, Mat. 21. 32. That Publicans and Harlots should enter into the Kingdom of Heaven before them.
and from christ, upon this score I conceive it was that christ told the Pharisees, Mathew 21. 32. That Publicans and Harlots should enter into the Kingdom of Heaven before them.
the Apostle telleth us that the Jews going about to establish their own righteousness, submitted not themselves to the righteousness of God, Rom. 10. 3. 3. May it not be doubted whether God will ever draw that Soul that faneieth that it stands in no need of his drawing? It is said of God, that he resisteth the proud, and giveth grace to the humble.
the Apostle Telleth us that the jews going about to establish their own righteousness, submitted not themselves to the righteousness of God, Rom. 10. 3. 3. May it not be doubted whither God will ever draw that Soul that faneieth that it Stands in no need of his drawing? It is said of God, that he Resisteth the proud, and gives grace to the humble.
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1. Because he who thus resisteth the Holy Spirit, justifieth God in his condemnation, and not putting forth such a power of Grace as shall be effectual of its Salvation;
1. Because he who thus Resisteth the Holy Spirit, Justifieth God in his condemnation, and not putting forth such a power of Grace as shall be effectual of its Salvation;
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What is Pride but an high, and undue opinion of our selves? Whether it be upon the account of some gifts of common Providence, such as Riches, Honours, &c. or common gifts of the Spirit, such as knowledge, the gift of prayer, or prophecying, or (which indeed is the worst of all) upon the opinion of some conceited righteousness in our selves, or some spiritual power, and abilities we have,
What is Pride but an high, and undue opinion of our selves? Whither it be upon the account of Some Gifts of Common Providence, such as Riches, Honours, etc. or Common Gifts of the Spirit, such as knowledge, the gift of prayer, or prophesying, or (which indeed is the worst of all) upon the opinion of Some conceited righteousness in our selves, or Some spiritual power, and abilities we have,
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the whole design of the Gospel, is to exalt Christ as the Lord our righteousness, and our strength, and our great duty is to accept him in that notion,
the Whole Design of the Gospel, is to exalt christ as the Lord our righteousness, and our strength, and our great duty is to accept him in that notion,
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when he looketh and seeth there is none to save, should bring Salvation to a Soul, that apprehends it hath no need at all of him, he hath done enough for it, in giving it a reasonable Soul,
when he looks and sees there is none to save, should bring Salvation to a Soul, that apprehends it hath no need At all of him, he hath done enough for it, in giving it a reasonable Soul,
as the means, it shall at last overcome? I answer that is true, but yet it is no vain counsel to give any to advise them to take heed of such resistings,
as the means, it shall At last overcome? I answer that is true, but yet it is no vain counsel to give any to Advice them to take heed of such resistings,
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those who plead so highly for a power in man to what is Spiritually good, lay a great stress upon their fancy, that if we do not allow this, we make the destruction of a Sinner to be from God, not from himself,
those who plead so highly for a power in man to what is Spiritually good, lay a great stress upon their fancy, that if we do not allow this, we make the destruction of a Sinner to be from God, not from himself,
but they do not consider two things. 1. That whatsoever destruction we derive from Adam, is from our selves, for in Adam all died (saith the Apostle.) God is neither bound to restore unto us the Grace he once gave us,
but they do not Consider two things. 1. That whatsoever destruction we derive from Adam, is from our selves, for in Adam all died (Says the Apostle.) God is neither bound to restore unto us the Grace he once gave us,
and dyed was our own.) 2. That the resistance of the holy Spirit in its more common Grace and operations is a sufficient clearing of God in the condemnation of Sinners,
and died was our own.) 2. That the resistance of the holy Spirit in its more Common Grace and operations is a sufficient clearing of God in the condemnation of Sinners,
The sense of which (tho Mat. 13. and in the parallel Text it may be to him that hath any thing of special distinguishing grace, shall be more given of the same nature and kind yet) is plainly, Mat. 25. 29. (where it is used in the exposition of the parable of the Talents) To him that improveth what he hath, and may very well be interpreted into a promise of further Grace to him that makes a good improvement of common Grace.
The sense of which (though Mathew 13. and in the parallel Text it may be to him that hath any thing of special distinguishing grace, shall be more given of the same nature and kind yet) is plainly, Mathew 25. 29. (where it is used in the exposition of the parable of the Talents) To him that improveth what he hath, and may very well be interpreted into a promise of further Grace to him that makes a good improvement of Common Grace.
and knockings of his Spirit, but it shall at last overcome them, but the Soul in its coming unto Christ, usually meets with the Spirit of bondage, making it to fear before it receiveth the Spirit of adoption, teaching it to cry Abba Father. Now thy opposition,
and knockings of his Spirit, but it shall At last overcome them, but the Soul in its coming unto christ, usually meets with the Spirit of bondage, making it to Fear before it receives the Spirit of adoption, teaching it to cry Abba Father. Now thy opposition,
Now what knowest thou O Christian but that thou art an elect vessel, one ordained to eternal life, and salvation, if so, thou shalt certainly be brought home to Christ, and be saved, notwithstanding thy present resistance and opposition,
Now what Knowest thou O Christian but that thou art an elect vessel, one ordained to Eternal life, and salvation, if so, thou shalt Certainly be brought home to christ, and be saved, notwithstanding thy present resistance and opposition,
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3. Thirdly, When thy Soul is brought home to God (if ever thou seest that happy hour) it will while thou livest he a grief of heart unto thee, to think how long thou didst oppose,
3. Thirdly, When thy Soul is brought home to God (if ever thou See that happy hour) it will while thou Livest he a grief of heart unto thee, to think how long thou didst oppose,
and dark hours, as well as their hours of light and comfort, they will tell you from their own experience, that when they reflect a sad Eye upon their former ways, they find nothing lying more sad and heavy upon their Souls,
and dark hours, as well as their hours of Light and Comfort, they will tell you from their own experience, that when they reflect a sad Eye upon their former ways, they find nothing lying more sad and heavy upon their Souls,
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than their so long resisting, and opposing the Grace of God, before they submitted to it, to all their sins they have added this great iniquity, that when the Lord said to them,
than their so long resisting, and opposing the Grace of God, before they submitted to it, to all their Sins they have added this great iniquity, that when the Lord said to them,
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but the power and strength of the mans arm that useth the Cord. That which is drawn here is the Soul of man, a poor dead Soul, that hath in it no principle of Spiritual life,
but the power and strength of the men arm that uses the Cord. That which is drawn Here is the Soul of man, a poor dead Soul, that hath in it no principle of Spiritual life,
now he who neglects the reading, or hearing of the word, hinders his own drawing, he rejecteth and refuseth the Cord, which though alone, it would not draw the Soul,
now he who neglects the reading, or hearing of the word, hinders his own drawing, he rejecteth and Refuseth the Cord, which though alone, it would not draw the Soul,
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〈 … 〉 the other side, if he withdraws himself, fits alone, meditateth upon what he hath heard, searcheth the Scriptures to see if it be according to what is revealed there,
〈 … 〉 the other side, if he withdraws himself, fits alone, meditateth upon what he hath herd, Searches the Scriptures to see if it be according to what is revealed there,
Alive as a natural rational Soul, dead as to God and Goodness. And this answereth an obvious and ordinary Objection, viz. What can a dead Soul do? The Answer is easie, it can do nothing so far as it is dead;
Alive as a natural rational Soul, dead as to God and goodness. And this Answers an obvious and ordinary Objection, viz. What can a dead Soul do? The Answer is easy, it can do nothing so Far as it is dead;
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and though he can do nothing that is spiritually good, because he is dead in sin; yet he may do something that is morally, and rationally good, because he is rationally alive, and under the power and conduct of reason in a great measure.
and though he can do nothing that is spiritually good, Because he is dead in since; yet he may do something that is morally, and rationally good, Because he is rationally alive, and under the power and conduct of reason in a great measure.
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It is very possible, and too too ordinary for men when God draws one way, to suffer their passions, their vile affections and lusts, to draw another;
It is very possible, and too too ordinary for men when God draws one Way, to suffer their passion, their vile affections and Lustiest, to draw Another;
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and in doing it, to triumph over their reason. This is highly provocative of God. There is a great question about the power and freedom of man's will by nature.
and in doing it, to triumph over their reason. This is highly provocative of God. There is a great question about the power and freedom of Man's will by nature.
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when the Holy Spirit moveth most strongly, by its impulses and convictions. The unregenerate man at such a time more than another hath in his power to resist his lusts and motions to sin,
when the Holy Spirit moves most strongly, by its impulses and convictions. The unregenerate man At such a time more than Another hath in his power to resist his Lustiest and motions to since,
First, This Doctrine calleth to all who apprehend themselves to be come to Christ, to examine their Calling, whether it be such as amounts to a Divine Drawing; whether there be any thing wrought in your Souls, which flesh and blood could not reveal to you;
First, This Doctrine calls to all who apprehend themselves to be come to christ, to examine their Calling, whither it be such as amounts to a Divine Drawing; whither there be any thing wrought in your Souls, which Flesh and blood could not reveal to you;
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or upon probable Arguments of Reason; neither of which is true Faith; that there may be a Moral Righteousness, and a formal course of performing Religious Duties;
or upon probable Arguments of Reason; neither of which is true Faith; that there may be a Moral Righteousness, and a formal course of performing Religious Duties;
neither of which amount to the Sanctification of the Spirit, or a running after Christ upon his drawings. I shall here only add, that there are two or three things which may draw men to some Reformation of life, though Christ draweth not.
neither of which amount to the Sanctification of the Spirit, or a running After christ upon his drawings. I shall Here only add, that there Are two or three things which may draw men to Some Reformation of life, though christ draws not.
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as to which aactions Grace comes not in, (I mean special Grace•) further than to direct men to do them from a Principle of Faith, Love, and Obedience to the Will of God, and with an aim at glorifying God.
as to which aactions Grace comes not in, (I mean special Grace•) further than to Direct men to do them from a Principle of Faith, Love, and obedience to the Will of God, and with an aim At glorifying God.
Observe the Argument by which the Apostle humbleththem, 1 Cor. 4. 7. Who hath made thee to differ from another? Or, What hast thou which thou hast not received? And if thou hast received it,
Observe the Argument by which the Apostle humbleththem, 1 Cor. 4. 7. Who hath made thee to differ from Another? Or, What hast thou which thou hast not received? And if thou hast received it,
Thirdly, This notion calleth upon the People of God to bless the Lord, if at any time they find their hearts more inabled to run after God, Psal. 18. 29. By thee (saith David) I have run,
Thirdly, This notion calls upon the People of God to bless the Lord, if At any time they find their hearts more enabled to run After God, Psalm 18. 29. By thee (Says David) I have run,
but a Christian's Warfare is more spiritual, against Principalities and Powers, against spiritual Enemies, mighty Temptations, strong Motions to sin;
but a Christian's Warfare is more spiritual, against Principalities and Powers, against spiritual Enemies, mighty Temptations, strong Motions to since;
A spring of renewing and sanctifying grace, because of the frequent lustings of the flesh against the Spirit, and our being brought so often into a captivity to the Law of our members.
A spring of renewing and sanctifying grace, Because of the frequent lustings of the Flesh against the Spirit, and our being brought so often into a captivity to the Law of our members.
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whither then but to God should we go with our homage, for any influence of grace received? God laid it to the charge of the Israelites, Hos. 2. 8. that they did not know that he gave them their Corn,
whither then but to God should we go with our homage, for any influence of grace received? God laid it to the charge of the Israelites, Hos. 2. 8. that they did not know that he gave them their Corn,
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I cannot understand, how those who derive all their good motions from their own wills, should understand themselves obliged further than to sacrifice to their own Net and Yarn,
I cannot understand, how those who derive all their good motions from their own wills, should understand themselves obliged further than to sacrifice to their own Net and Yarn,
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What have they to praise God for, saving only for making them reasonable creatures, and so leaving them to the power and freedom of their own natural faculties?
What have they to praise God for, Saving only for making them reasonable creatures, and so leaving them to the power and freedom of their own natural faculties?
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Fourthly and lastly, This notion calleth upon all the Children of God to eye and to use Christ, as the fountain both of their spiritual life and strength.
Fourthly and lastly, This notion calls upon all the Children of God to eye and to use christ, as the fountain both of their spiritual life and strength.
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as to Sanctification, and in Heaven he will also be to them All in All. They shall be ever with the Lord: that's their All in Heaven. But here is our infirmity, that we do not eye Christ in this notion.
as to Sanctification, and in Heaven he will also be to them All in All. They shall be ever with the Lord: that's their All in Heaven. But Here is our infirmity, that we do not eye christ in this notion.
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be not dismaid, for I am thy God, I will strengthen thee, and uphold thee with the hand of my Righteousness, Isa. 41. 10. & v. 14. Fear not thou worm Jacob, and you men of Israel, for I am thy Redeemer.
be not dismayed, for I am thy God, I will strengthen thee, and uphold thee with the hand of my Righteousness, Isaiah 41. 10. & v. 14. fear not thou worm Jacob, and you men of Israel, for I am thy Redeemer.
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We are not excused from endeavouring to our utmost the preservation of it, whether by the use of food or physick, o• cautious avoiding what will be noxious and pernicious to it,
We Are not excused from endeavouring to our utmost the preservation of it, whither by the use of food or physic, o• cautious avoiding what will be noxious and pernicious to it,
and upholding it, doth not infer a needlesness of our use of such means as he hath instituted, in order to that end, it only teacheth us not to trust in the means alone,
and upholding it, does not infer a needlessness of our use of such means as he hath instituted, in order to that end, it only Teaches us not to trust in the means alone,
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here is need of Christs further drawings, in order to it we must cry unto him, we must lie in the way in which he useth to meet Souls with such dispensations.
Here is need of Christ further drawings, in order to it we must cry unto him, we must lie in the Way in which he uses to meet Souls with such dispensations.
as David lived by Faith upon God, and his promises, and providence with reference to his worldly Enemies, Psal. 118. 10, 11, 12. All Nations (saith he) compassed me about, but in the name of the Lord I will destroy them:
as David lived by Faith upon God, and his promises, and providence with Referente to his worldly Enemies, Psalm 118. 10, 11, 12. All nations (Says he) compassed me about, but in the name of the Lord I will destroy them:
I opened the term draw largely in my Discourse upon the former Proposition, where I told you it signified, a powerful gracious influence of the Holy Spirit upon the Soul, persuading, alluring, and commanding the Soul's Obedience.
I opened the term draw largely in my Discourse upon the former Proposition, where I told you it signified, a powerful gracious influence of the Holy Spirit upon the Soul, persuading, alluring, and commanding the Soul's obedience.
It is an act both sweet, and powerful. Sweet, for God draws with the Cords of Love, as he speaks, Jer. 31. 3. yet powerful, for the Soul is made willing; the will is not forced, but melted, renewed,
It is an act both sweet, and powerful. Sweet, for God draws with the Cords of Love, as he speaks, Jer. 31. 3. yet powerful, for the Soul is made willing; the will is not forced, but melted, renewed,
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So as my meaning is, that when God hath once, by the sweet and powerful influence of his Spirit upon the Soul of a man, allured, persuaded ▪ and commanded the Soul to its duty,
So as my meaning is, that when God hath once, by the sweet and powerful influence of his Spirit upon the Soul of a man, allured, persuaded ▪ and commanded the Soul to its duty,
then it will run after him. The only question to be spoken to is, what is meant by Running. When I opened the Text, I told you of several things imported by this term, I shall now more largely discourse them
then it will run After him. The only question to be spoken to is, what is meant by Running. When I opened the Text, I told you of several things imported by this term, I shall now more largely discourse them
It is (saith he) certain, that we will, when we are made willing, that we act, when we are acted, sed ille facit ut velimus, it is God that maketh us to be willing.
It is (Says he) certain, that we will, when we Are made willing, that we act, when we Are acted, sed Isle facit ut Velimus, it is God that makes us to be willing.
until the Soul be renewed, and changed, it moveth not at all toward God, it may move to natural actions, from that principle of natural life, of which it is possessed.
until the Soul be renewed, and changed, it moves not At all towards God, it may move to natural actions, from that principle of natural life, of which it is possessed.
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But it moveth not to any truly spiritual actions, because it wanteth a principle of Spiritual life. But this being infused in regeneration, to will being given unto it, it moveth in the ways of God,
But it moves not to any truly spiritual actions, Because it Wants a principle of Spiritual life. But this being infused in regeneration, to will being given unto it, it moves in the ways of God,
Yet not without a divine influence, look as it is in natural motions, though they flow from a a principle of life in a man, yet they are not without an influence of more ordinary common providence, upholding our natural faculties;
Yet not without a divine influence, look as it is in natural motions, though they flow from a a principle of life in a man, yet they Are not without an influence of more ordinary Common providence, upholding our natural faculties;
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And as the Soul hath need of a daily influence of Grace, in its ordinary course of Spiritual action, so it hath need of more special and powerful influences,
And as the Soul hath need of a daily influence of Grace, in its ordinary course of Spiritual actium, so it hath need of more special and powerful influences,
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when it meets with a work more difficult, for (saith the Apostle) 2 Cor. 3. 5. We are not sufficient to think one good thought as of our selves, for now our sufficiency is from God.
when it meets with a work more difficult, for (Says the Apostle) 2 Cor. 3. 5. We Are not sufficient to think one good Thought as of our selves, for now our sufficiency is from God.
as it was with the Israelites in their journey towards Canaan, Numb. 9. 17. 18. &c. They kept pace with the Cloud, and with the Pillar of fire, when the Cloud moved, they moved,
as it was with the Israelites in their journey towards Canaan, Numb. 9. 17. 18. etc. They kept pace with the Cloud, and with the Pillar of fire, when the Cloud moved, they moved,
When the Lord draweth, the Soul will not only move towards God, and that freely and willingly, but it will move strongly; it will find strength against sin,
When the Lord draws, the Soul will not only move towards God, and that freely and willingly, but it will move strongly; it will find strength against since,
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then it runneth with all its strength, loveth God with a love that is stronger than the Grave; then it believeth with a strong saith, and obeyeth with a perfect heart. While God was present with Sampson, though they tied his Hair to a Beam,
then it Runneth with all its strength, loves God with a love that is Stronger than the Grave; then it Believeth with a strong Says, and Obeyeth with a perfect heart. While God was present with Sampson, though they tied his Hair to a Beam,
and shut up the Gates of the City, he could carry away Beam and Gates, though he had no more then the jaw-bone of an Ass, he could with it slay a thousand men,
and shut up the Gates of the city, he could carry away Beam and Gates, though he had no more then the jawbone of an Ass, he could with it slay a thousand men,
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and meet with strong Temptations, yet they are all nothing to it, it easily over all becomes more than Conqueror. Peter at one time, at the command of Christ, walks to him upon the Sea, at another time wanting the same special assistance, is overcome by a silly Maid in the High Priests Hall;
and meet with strong Temptations, yet they Are all nothing to it, it Easily over all becomes more than Conqueror. Peter At one time, At the command of christ, walks to him upon the Sea, At Another time wanting the same special assistance, is overcome by a silly Maid in the High Priests Hall;
the opposite Temptation was much the same in both cases, viz. from the sear of his life, which was in as apparent danger from the Sea, as from the Enemies in the Hall of the High Priest.
the opposite Temptation was much the same in both cases, viz. from the sear of his life, which was in as apparent danger from the Sea, as from the Enemies in the Hall of the High Priest.
The meanest, weakest Christian doth in his measure keep the Lords commandments, all the commandments of God, Psal. 119. 6. Then (saith David) shall I not be ashamed,
The Meanest, Weakest Christian does in his measure keep the lords Commandments, all the Commandments of God, Psalm 119. 6. Then (Says David) shall I not be ashamed,
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but he wants a life, and quickness of Spirit in what he doth, but now if the Lord draweth, the Soul makes hast and delayeth not to keep the Commandments of God.
but he Wants a life, and quickness of Spirit in what he does, but now if the Lord draws, the Soul makes haste and delayeth not to keep the commandments of God.
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Jacob himself had forgot the vow which he had made unto God, when he fled from the face of his Brother Esau; God draweth him, saith unto him, Gen. 35. 1. Arise go up to Bethel, make there an Altar to God, &c. then Jacob made hast,
Jacob himself had forgotten the Voelli which he had made unto God, when he fled from the face of his Brother Esau; God draws him, Says unto him, Gen. 35. 1. Arise go up to Bethel, make there an Altar to God, etc. then Jacob made haste,
and is ready when it hath a monition to duty from such as wish well to it, to say as he said to Paul, Go thy way, when I am at leisure I will send for thee.
and is ready when it hath a monition to duty from such as wish well to it, to say as he said to Paul, Go thy Way, when I am At leisure I will send for thee.
when shall I come and appear before God? There is a time when the Soul saith, when will the Sabbath come, the hour of Prayer come, that I may appear before God,
when shall I come and appear before God? There is a time when the Soul Says, when will the Sabbath come, the hour of Prayer come, that I may appear before God,
and there is a time when the Soul saith, when will the Sabbath he gone, the hour of duty be run out? This is when the Lord doth not draw in such a manner.
and there is a time when the Soul Says, when will the Sabbath he gone, the hour of duty be run out? This is when the Lord does not draw in such a manner.
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The Proposition opened lies thus before you, That the Soul of a Christian, once drawn not only by the motives and arguments of the Gospel improved by the gifts of Gods Minister,
The Proposition opened lies thus before you, That the Soul of a Christian, once drawn not only by the motives and Arguments of the Gospel improved by the Gifts of God's Minister,
but by the secret, and powerful influence of the Spirit of God upon it, doth no longer lie still (as the Soul dead in sin) nor move from a forreign power put forth upon it,
but by the secret, and powerful influence of the Spirit of God upon it, does no longer lie still (as the Soul dead in since) nor move from a foreign power put forth upon it,
and that not dully, and heavily, but with life, freedom, speed, and chearfulness, after God in the way of its duty, keeping the Commandments of God with its whole heart;
and that not dully, and heavily, but with life, freedom, speed, and cheerfulness, After God in the Way of its duty, keeping the commandments of God with its Whole heart;
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and without me you can do nothing, saith Christ to his Disciples, Joh. 14. 3. The truth of this further appears from Gods Peoples promises of running upon Gods drawing, in that excellent 119 Psal. you shall find many passages of this tendency.
and without me you can do nothing, Says christ to his Disciples, John 14. 3. The truth of this further appears from God's Peoples promises of running upon God's drawing, in that excellent 119 Psalm you shall find many passages of this tendency.
v. 34. Give me understanding, and I shall keep thy Law, yea I shall observe it with my whole heart, v. 35. Make me to go in the paths of thy Commandments.
v. 34. Give me understanding, and I shall keep thy Law, yea I shall observe it with my Whole heart, v. 35. Make me to go in the paths of thy commandments.
The inlarging of the heart, his prayer for giving him understanding, making him to go in the paths of Gods Commandments, &c. are but all several phrases, expressive of the drawing influences of Divine Grace, which are followed with the promises of running, keeping Gods Commandments, yea, keeping them with his whole heart, keeping them to the end.
The enlarging of the heart, his prayer for giving him understanding, making him to go in the paths of God's commandments, etc. Are but all several phrases, expressive of the drawing influences of Divine Grace, which Are followed with the promises of running, keeping God's commandments, yea, keeping them with his Whole heart, keeping them to the end.
What needs any further proof of this than what every good Christian hath from its own experience? Who is there that walks with God, that alwaies finds the same spiritual temper? that doth not find, that he cannot at sometimes do as he can,
What needs any further proof of this than what every good Christian hath from its own experience? Who is there that walks with God, that always finds the same spiritual temper? that does not find, that he cannot At sometime do as he can,
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then is it strong, if weakly, it moveth accordingly. Being drawn, then it runs. Being at first drawn to Christ, it moves, being further drawn, it runs.
then is it strong, if weakly, it moves accordingly. Being drawn, then it runs. Being At First drawn to christ, it moves, being further drawn, it runs.
Natural motion from a Natural life, Spiritual motion from the Spiritual life, and the truly Spiritual motion is as much an indication of a Spiritual life that principleth it,
Natural motion from a Natural life, Spiritual motion from the Spiritual life, and the truly Spiritual motion is as much an indication of a Spiritual life that principleth it,
and readiness, attends the motion of the natural body, as the faculties of the Soul that animates it, are more or less upheld by the influence of Divine Providence,
and readiness, attends the motion of the natural body, as the faculties of the Soul that animates it, Are more or less upheld by the influence of Divine Providence,
and chearful, according to the influence of the holy Spirit of God, and the workings of it in the Soul, which being a free agent, sometimes puts itself forth more, sometimes less,
and cheerful, according to the influence of the holy Spirit of God, and the workings of it in the Soul, which being a free agent, sometime puts itself forth more, sometime less,
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but being once drawn to Christ, it moves, and moves willingly from a principle within itself, being made willing it willeth, and chuseth the things that please God,
but being once drawn to christ, it moves, and moves willingly from a principle within itself, being made willing it wills, and chooseth the things that please God,
2. Secondly, It will yet further appear from the Nature of Divine Grace, in its special saving operations. There are those who will acknowledge no Grace but exciting Grace in the proposal of the Gospel,
2. Secondly, It will yet further appear from the Nature of Divine Grace, in its special Saving operations. There Are those who will acknowledge no Grace but exciting Grace in the proposal of the Gospel,
and pressing the Grace of it by those gifts which God hath for that end given to his Ministers, whatsoever else is done in the Soul, they will have to flow from the power of mans will,
and pressing the Grace of it by those Gifts which God hath for that end given to his Ministers, whatsoever Else is done in the Soul, they will have to flow from the power of men will,
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but we say this is not enough, there must also be a working Grace, applied to the Soul in conversion, and a co-working Grace, which is necessary to the Soul after conversion.
but we say this is not enough, there must also be a working Grace, applied to the Soul in conversion, and a coworking Grace, which is necessary to the Soul After conversion.
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for if it be productive of an effect, it is more than exciting. Now here indeed lies the difference betwixt common and special Grace, betwixt the Grace that bringeth salvation, and that which only proposeth and offereth Salvation. The first is alway effective of its end, the latter is never effective, but is determined in the exhibition and offer of good, which man is left to his own freedom,
for if it be productive of an Effect, it is more than exciting. Now Here indeed lies the difference betwixt Common and special Grace, betwixt the Grace that brings salvation, and that which only Proposeth and Offereth Salvation. The First is always effective of its end, the latter is never effective, but is determined in the exhibition and offer of good, which man is left to his own freedom,
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and if working special Grace be esfective, and faileth not in its operations upon the unrenewed Soul, it is much more effective of its end in the Soul that is changed,
and if working special Grace be esfective, and Faileth not in its operations upon the unrenewed Soul, it is much more effective of its end in the Soul that is changed,
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and renewed where it is but assistant to the renewed nature, so as the Soul being drawn, will run, First, From that principle of spiritual life which is in the renewed nature alwaies a principle of some motion,
and renewed where it is but assistant to the renewed nature, so as the Soul being drawn, will run, First, From that principle of spiritual life which is in the renewed nature always a principle of Some motion,
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and Secondly, From the powerful assistance of that special Grace which God puts forth upon the Soul in its renewed state, helping it over those mountains of difficulties which sometimes it meets with,
and Secondly, From the powerful assistance of that special Grace which God puts forth upon the Soul in its renewed state, helping it over those Mountains of difficulties which sometime it meets with,
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The knowing Christian fullest of Love, for God, finds difficulty to satisfy himself as to his Spiritual state. The first concludeth himself sufsiciently drawn,
The knowing Christian Fullest of Love, for God, finds difficulty to satisfy himself as to his Spiritual state. The First Concludeth himself sufsiciently drawn,
The other, though he doth find his heart renewed, and changed, tho he doth find, that to will is present with him, yet because he wanteth strength to perform, because he doth not find at all times, that promptness,
The other, though he does find his heart renewed, and changed, though he does find, that to will is present with him, yet Because he Wants strength to perform, Because he does not find At all times, that promptness,
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Betwixt a real drawing after him, and a gradual drawing. I told you before that all Divine drawing signifieth a sweet, and powerful influence of the Spirit upon the Soul, by which it is allured, changed,
Betwixt a real drawing After him, and a gradual drawing. I told you before that all Divine drawing signifies a sweet, and powerful influence of the Spirit upon the Soul, by which it is allured, changed,
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So in the divine drawings, though divine drawing be a mercy of that nature, that it shall and will follow the Soul all the days of its life, God will never depart from the Soul to which he is thus united, to do it good,
So in the divine drawings, though divine drawing be a mercy of that nature, that it shall and will follow the Soul all the days of its life, God will never depart from the Soul to which he is thus united, to do it good,
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Papists say that we may fall away both totally, and finally, Lutherans say we may fall away totally, but not finally, but we say, the justified Soul can neither fall away totally,
Papists say that we may fallen away both totally, and finally, Lutherans say we may fallen away totally, but not finally, but we say, the justified Soul can neither fallen away totally,
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3. But Thirdly, The holy Spirit dwelling in the Souls of Believers, and working in them putteth forth its power, sometimes more, sometimes less, as a free agent,
3. But Thirdly, The holy Spirit Dwelling in the Souls of Believers, and working in them putteth forth its power, sometime more, sometime less, as a free agent,
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all this may be, yet the Soul may be truly drawn to him, and also drawn after him, though not so powerfully as it may be it hath felt itself, at other times, or seen others drawn.
all this may be, yet the Soul may be truly drawn to him, and also drawn After him, though not so powerfully as it may be it hath felt itself, At other times, or seen Others drawn.
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The life of a Child of God is in Scripture, ordinarily expressed under the notion of a walking with God, a phrase that some in this age would scoff at,
The life of a Child of God is in Scripture, ordinarily expressed under the notion of a walking with God, a phrase that Some in this age would scoff At,
but to serve him with all our might, all our strength, to serve him with readiness, and freedom of Spirit; this is that which elsewhere is called a growing in Grace, and corresponds with the Israelites motion and pace to Hierusalem, mentioned, Psal. 84. a going from strength to strength.
but to serve him with all our might, all our strength, to serve him with readiness, and freedom of Spirit; this is that which elsewhere is called a growing in Grace, and corresponds with the Israelites motion and pace to Jerusalem, mentioned, Psalm 84. a going from strength to strength.
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It is a long journey that we have to go, from the minimum quodsic, the least degree of Grace, to the maximum quodsic, the fulness of stature which is in Jesus Christ, and therefore we had need run;
It is a long journey that we have to go, from the minimum quodsic, the least degree of Grace, to the maximum quodsic, the fullness of stature which is in jesus christ, and Therefore we had need run;
Men make hast to be rich in the world, and shall the Children of God make no hast to be rich in Grace? David saith, My Soul followeth hard after thee, Psal. 63. 8, St. Paul tells us that he pressed forward toward the Mark, Phil. 3. 14. Ah! where are those Souls of whom we can say they run after Christ.
Men make haste to be rich in the world, and shall the Children of God make no haste to be rich in Grace? David Says, My Soul follows hard After thee, Psalm 63. 8, Saint Paul tells us that he pressed forward towards the Mark, Philip 3. 14. Ah! where Are those Souls of whom we can say they run After christ.
all hypocrites, all formal professors do so, they follow Christ for the Loaves, or are drawn from the consideration of their own credit and reputation, some are drawn to some degrees of duty, from the reflections of their natural conscience;
all Hypocrites, all formal professors do so, they follow christ for the Loaves, or Are drawn from the consideration of their own credit and reputation, Some Are drawn to Some Degrees of duty, from the reflections of their natural conscience;
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2. How manẏ are there that instead of running, halt? We dare not say that they do not move at all, we hope their hearts are right, we hope they are the Children of Jonathan, but they are lame of their feet, with one foot they seem to go right, with another they fail, they are like Naaman the Syrian, who pretended that he would serve God,
2. How manẏ Are there that instead of running, halt? We Dare not say that they do not move At all, we hope their hearts Are right, we hope they Are the Children of Johnathan, but they Are lame of their feet, with one foot they seem to go right, with Another they fail, they Are like Naaman the Syrian, who pretended that he would serve God,
Nor are they constant; that of the Apostle to the Galatians is applicable to them, Gal. 5. 7. You did run well, who hindered you? Heretofore one would have thought them in a great zeal for God,
Nor Are they constant; that of the Apostle to the Galatians is applicable to them, Gal. 5. 7. You did run well, who hindered you? Heretofore one would have Thought them in a great zeal for God,
It is said, Isaiah 40. 12. That they that wait upon the Lord, shall renew their strength, they shall mount up with wings like the Eagle, they shall run,
It is said, Isaiah 40. 12. That they that wait upon the Lord, shall renew their strength, they shall mount up with wings like the Eagl, they shall run,
but alas they are come yet but to a little pitch in religion, their knowledge of the things of God is but little, that of the Apostle, Heb. 5. 12. is applicable to them.
but alas they Are come yet but to a little pitch in Religion, their knowledge of the things of God is but little, that of the Apostle, Hebrew 5. 12. is applicable to them.
Whereas for the time they might have been teachers of others, they had need be themselves taught the first principles of Religioṅ, and must be spoken to as Babes in Christ, such as had need of milk, and not of strong meat, and truly this is much the fault of good People, they do not grow in the knowledge of Christ, we see something of heat in them, in whom we want a great deal of light.
Whereas for the time they might have been Teachers of Others, they had need be themselves taught the First principles of Religioṅ, and must be spoken to as Babes in christ, such as had need of milk, and not of strong meat, and truly this is much the fault of good People, they do not grow in the knowledge of christ, we see something of heat in them, in whom we want a great deal of Light.
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sure we are we see a great decay of religion amongst Christians, or at least but a small improvement, they have in profession seem'd to be such as have walk'd with God a long time, we do not see them running yet.
sure we Are we see a great decay of Religion among Christians, or At least but a small improvement, they have in profession seemed to be such as have walked with God a long time, we do not see them running yet.
So it is possible there may be some such Christians, who though their proficiency may not so much appear in their outward performances, which requires a growth in gifts,
So it is possible there may be Some such Christians, who though their proficiency may not so much appear in their outward performances, which requires a growth in Gifts,
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and more exterior branches of Christian profession. 2. If Christians cannot satisfy themselves that they run in any sense, it would be enquired from whence they are hindered,
and more exterior branches of Christian profession. 2. If Christians cannot satisfy themselves that they run in any sense, it would be inquired from whence they Are hindered,
whether from some cause from within or from without. 1. A man may be hindered in his bodily running by some inward obstructions, bodily decay, or weakness; this must be cured or purged out;
whither from Some cause from within or from without. 1. A man may be hindered in his bodily running by Some inward obstructions, bodily decay, or weakness; this must be cured or purged out;
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Christians ought to search whether they have no secret lust, no love to the world, no greedy desire to be rich, nothing of sensuality which weakens their Souls,
Christians ought to search whither they have no secret lust, no love to the world, no greedy desire to be rich, nothing of sensuality which weakens their Souls,
So may a Christian also be hindered in his spiritual race, from some ill company with which he is linked, from some impressions of his grand adversary the Devil.
So may a Christian also be hindered in his spiritual raze, from Some ill company with which he is linked, from Some impressions of his grand adversary the devil.
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If a Christian be hindred from such ill company as he cannot avoid, or from some temptations of Sathan, or from such divine desertions, he is the object of our pity,
If a Christian be hindered from such ill company as he cannot avoid, or from Some temptations of Sathan, or from such divine desertions, he is the Object of our pity,
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The greater part of the World moveth not after Christ at all. One Man runs after his sensual satisfactions, anoher after sensible enjȯyments, making hast to be rich, few after Christ•:
The greater part of the World moves not After christ At all. One Man runs After his sensual satisfactions, Another After sensible enjȯyments, making haste to be rich, few After Christ•:
What is the reason? The Scripture layeth the fault upon the immediate proximate cause, that is, Man's perverse will, he will not come to Christ that he might live;
What is the reason? The Scripture Layeth the fault upon the immediate proximate cause, that is, Man's perverse will, he will not come to christ that he might live;
if the Lord had not drawn it, and made it partaker of his powerful, special Grace, had it pleased the Lord to have done as much for those other Souls, they would have come, they would have run likewise.
if the Lord had not drawn it, and made it partaker of his powerful, special Grace, had it pleased the Lord to have done as much for those other Souls, they would have come, they would have run likewise.
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yet they are sufficient with that power which is left in the will of Man, to ingage him to many acts of Reformation, and to the performance of many acts of moral discipline;
yet they Are sufficient with that power which is left in the will of Man, to engage him to many acts of Reformation, and to the performance of many acts of moral discipline;
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how shall their destruction be from God, for denying them his special grace? Especially when we say, That although the good use of common Grace meriteth nothing at the hand of God,
how shall their destruction be from God, for denying them his special grace? Especially when we say, That although the good use of Common Grace merits nothing At the hand of God,
how it comes to pass, that some get leave of themselves, of their Lusts and Passions to do them, others do not? We must say there is an influence of God's Spirit of Grace more upon the one than the other inclining them thereto;
how it comes to pass, that Some get leave of themselves, of their Lustiest and Passion to do them, Others do not? We must say there is an influence of God's Spirit of Grace more upon the one than the other inclining them thereto;
and their Damnation is of themselves, though his abounding grace be more seen as to others whom he doth further incline to a better use of common Grace, and their natural abilities;
and their Damnation is of themselves, though his abounding grace be more seen as to Others whom he does further incline to a better use of Common Grace, and their natural abilities;
as the product of Divine Wisdom for the exercise of some habits of Grace, which are not so well tryed and exercised under the full influences of divine grace upon them,
as the product of Divine Wisdom for the exercise of Some habits of Grace, which Are not so well tried and exercised under the full influences of divine grace upon them,
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YOu have heard the Spouses Petition opened, what she means, when she saith to her Beloved, Draw me; you have heard her Promise or Argument opened, We will run after thee. She prayeth for drawing, she promiseth her running. Drawing was the act of her beloved. Running was her own Act,
YOu have herd the Spouses Petition opened, what she means, when she Says to her beloved, Draw me; you have herd her Promise or Argument opened, We will run After thee. She Prayeth for drawing, she promises her running. Drawing was the act of her Beloved. Running was her own Act,
But here is (as I before observed) an alteration of the Number, She saith, Draw me; She addeth, We will run. She begs but for one, she promiseth for more, she prayeth for her self, she promiseth for others. How is this?
But Here is (as I before observed) an alteration of the Number, She Says, Draw me; She adds, We will run. She begs but for one, she promises for more, she Prayeth for her self, she promises for Others. How is this?
2. Bernard hath another Notion, She begs (saith he) The sowre part for her self, the sweeter part for others, but this is an interpretation which to me seemeth to have many faults. 1. It maketh the drawing here prayed for, to be a drawing by Afflictions, which are indeed the Lord's Cords,
2. Bernard hath Another Notion, She begs (Says he) The sour part for her self, the Sweeten part for Others, but this is an Interpretation which to me seems to have many Faults. 1. It makes the drawing Here prayed for, to be a drawing by Afflictions, which Are indeed the Lord's Cords,
Secondly, It turneth the Promise into a Prayer, and makes the Sense to be to this purpose, Lord for me, Draw me with the Cords of Affliction: Let others run after thee;
Secondly, It turns the Promise into a Prayer, and makes the Sense to be to this purpose, Lord for me, Draw me with the Cords of Affliction: Let Others run After thee;
3. Thirdly, If by the Spouse we here understand the Church speaking, The Church being many yet make but one Body. So the Spouse prayeth for her whole Body which is but one,
3. Thirdly, If by the Spouse we Here understand the Church speaking, The Church being many yet make but one Body. So the Spouse Prayeth for her Whole Body which is but one,
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She prayeth for Grace, she promiseth not only action, and obedience, but unity in her obedience and action, God's Kingdom is not divided against its self, not different from it self, especially in the Fundamentals of Faith, and Holiness.
She Prayeth for Grace, she promises not only actium, and Obedience, but unity in her Obedience and actium, God's Kingdom is not divided against its self, not different from it self, especially in the Fundamentals of Faith, and Holiness.
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and Andrew drew Simon Peter, v. 40, Christ's drawing of Philip, was the occasion of Nathaniel 's running, v. 45. Philip findeth Nathaniel, and saith unto him, We have found him of whom Moses in the Law, and the Prophets did write.
and Andrew drew Simon Peter, v. 40, Christ's drawing of Philip, was the occasion of Nathaniel is running, v. 45. Philip finds Nathaniel, and Says unto him, We have found him of whom Moses in the Law, and the prophets did write.
The Fathers kindness to one Child maketh every Child more studious to please him, and the Masters kindness to one Servant, encourageth others to their duty.
The Father's kindness to one Child makes every Child more studious to please him, and the Masters kindness to one Servant, Encourageth Others to their duty.
Nor are we only incourag'd from the prospect of a futur recompence, but we must also be encouraged, from some promises, or hopes of present assistance.
Nor Are we only encouraged from the prospect of a future recompense, but we must also be encouraged, from Some promises, or hope's of present assistance.
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Solomon tells us, The Sluggard saith, there is a Lion in the way We are prone to fancy Lions, where indeed there are none, The way of holiness is a plain and lightsome way, no rough nor dark way, God hath said, Waysaring men though fools, shall not err therein;
Solomon tells us, The Sluggard Says, there is a lion in the Way We Are prove to fancy Lions, where indeed there Are none, The Way of holiness is a plain and lightsome Way, no rough nor dark Way, God hath said, Waysaring men though Fools, shall not err therein;
Is it an easie thing to deny our selves, to take up the Cross, and to follow Christ? To keep a steady even pace with God? The very Thoughts of the difficulty of a Christians life, make many to turn away from it, looking upon the Yoke of Christ,
Is it an easy thing to deny our selves, to take up the Cross, and to follow christ? To keep a steady even pace with God? The very Thoughts of the difficulty of a Christians life, make many to turn away from it, looking upon the Yoke of christ,
I shall never conquer such Corruptions, &c. Now when God draweth but one Soul, others are incouraged to run, Psal. 40. v. 1, 2, 3. I waited (saith David) patiently for the Lord;
I shall never conquer such Corruptions, etc. Now when God draws but one Soul, Others Are encouraged to run, Psalm 40. v. 1, 2, 3. I waited (Says David) patiently for the Lord;
all men with a love of good will, though the Saints only with a love of complacency or delight. Two things in pursuit of this will be found the effects of true Saving grace, in every Soul that hath been made partaker of it.
all men with a love of good will, though the Saints only with a love of complacency or delight. Two things in pursuit of this will be found the effects of true Saving grace, in every Soul that hath been made partaker of it.
and tell them what God hath done for him? Sorrow and joy both fill the Heart, both pain it, the communication of either unto others in some degree easeth it.
and tell them what God hath done for him? Sorrow and joy both fill the Heart, both pain it, the communication of either unto Others in Some degree eases it.
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There are in the World Mysteries of other knowledge, which Men have and do very studiously conceal, because the more are made partakers of them, the worse it is for those who got the first knowledge, they get the less;
There Are in the World Mysteres of other knowledge, which Men have and do very studiously conceal, Because the more Are made partakers of them, the Worse it is for those who god the First knowledge, they get the less;
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Such a Soul apprehends it self under some Obligation of duty, that of Christ to Peter, when thou art converted, strengthen thy Brethren, must not be understood as a special and particular precept. 2. The Joy of that Soul, that hath any evidence that it hath tasted of of this grace, is such as cannot be concealed;
Such a Soul apprehends it self under Some Obligation of duty, that of christ to Peter, when thou art converted, strengthen thy Brothers, must not be understood as a special and particular precept. 2. The Joy of that Soul, that hath any evidence that it hath tasted of of this grace, is such as cannot be concealed;
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2. Secondly, Such a Souls Charity extendeth further, viz. To an exciting, exhorting, and quickening of others, to labour to be made partakers of the same grace.
2. Secondly, Such a Souls Charity extendeth further, viz. To an exciting, exhorting, and quickening of Others, to labour to be made partakers of the same grace.
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I will shew you in two or three words, from whence it is that a Soul that hath tasted the special grace of God, will be so busie with others to bring them into the same circumstances with it self.
I will show you in two or three words, from whence it is that a Soul that hath tasted the special grace of God, will be so busy with Others to bring them into the same Circumstances with it self.
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Nature makes us all in the first place to secure our own Interest, but that being first secured, good nature obligeth all Men to wish the best they can to others,
Nature makes us all in the First place to secure our own Interest, but that being First secured, good nature obliges all Men to wish the best they can to Others,
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and that no so great kindness can be done for another, as to be an Instrument to bring men and Women acquainted with that grace of God which bringeth Salvation, Acts 26. 29. I would to God (saith Paul to Agrippa) that not only thou,
and that not so great kindness can be done for Another, as to be an Instrument to bring men and Women acquainted with that grace of God which brings Salvation, Acts 26. 29. I would to God (Says Paul to Agrippa) that not only thou,
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All Envy which maketh us pine at the good of others is taken out of the heart of a Child of God, (it is one of those lusts that are mortified in it.)
All Envy which makes us pine At the good of Others is taken out of the heart of a Child of God, (it is one of those Lustiest that Are mortified in it.)
It was David 's Language, and he spoke in the Person of Christ, I will declare thy Name unto my Brethren, in the midst of the Congregation I will praise thee.
It was David is Language, and he spoke in the Person of christ, I will declare thy Name unto my Brothers, in the midst of the Congregation I will praise thee.
The Propagation of its Species, is one of the most perfect acts of the Creature. It is a great piece of the perfection of a Christian, to propagate his Species.
The Propagation of its Species, is one of the most perfect acts of the Creature. It is a great piece of the perfection of a Christian, to propagate his Species.
and the only way to happiness, cannot but Night and Day persuade with others those especially in whom it is most nearly concerned, that they would be reconciled to God,
and the only Way to happiness, cannot but Night and Day persuade with Others those especially in whom it is most nearly concerned, that they would be reconciled to God,
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The humble shall hear thereof and be glad, Psal. 34. 2. An Argument whose force lyeth, in the concern of Gods glory. The glory of God is the great end of all his actions, he doth all that he doth for his own glory, and he useth a great argument with God that tells him, that if he doth such a thing for him, there will a great deal of glory by it accrue to his holy Name.
The humble shall hear thereof and be glad, Psalm 34. 2. an Argument whose force lies, in the concern of God's glory. The glory of God is the great end of all his actions, he does all that he does for his own glory, and he uses a great argument with God that tells him, that if he does such a thing for him, there will a great deal of glory by it accrue to his holy Name.
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But I shall shut up my Discourse upon this Argument with a word of Exhortation, to all those who profess themselves to have received the special grace of God; So to manage their conversation, that others by their examples,
But I shall shut up my Discourse upon this Argument with a word of Exhortation, to all those who profess themselves to have received the special grace of God; So to manage their Conversation, that Others by their Examples,
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that God had not lighted up a light in their Souls to be hid, for no Man lighteth a Candle to put to it under a Bushel (saith he) but to be set on a Candlestick, that it might give light to all them that are in the House.
that God had not lighted up a Light in their Souls to be hid, for no Man lights a Candle to put to it under a Bushel (Says he) but to be Set on a Candlestick, that it might give Light to all them that Are in the House.
so to demean himself, that he shall appear to others to mind what he is about, to be fervent in Spirit while he is serving the Lord, is lovely in all mens account;
so to demean himself, that he shall appear to Others to mind what he is about, to be fervent in Spirit while he is serving the Lord, is lovely in all men's account;
to see men gaping about the Church whiles they are pretending to pray, sleeping, or talking when they are pretending to hear the Word of God, winneth none,
to see men gaping about the Church while they Are pretending to pray, sleeping, or talking when they Are pretending to hear the Word of God, wins none,
as it is said of those who heard Christ, Luke 19. 48. (we translate it they were very attentive to hear him, the Greek is they did hang upon him) this makes People think there is something in Godliness:
as it is said of those who herd christ, Lycia 19. 48. (we translate it they were very attentive to hear him, the Greek is they did hang upon him) this makes People think there is something in Godliness:
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2. A second thing upon which the inciting others to come to, and to run after Christ, doth much depend, is Christians behavior towards men; so three things much commend the grace of God to the World.
2. A second thing upon which the inciting Others to come to, and to run After christ, does much depend, is Christians behaviour towards men; so three things much commend the grace of God to the World.
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1. Humility. Pride, and self exalting, are generally odious to all men, and men (as it were by a natural instinct) conclude there is nothing of God in those in whom they see much of Pride, discovered by an immoderate boasting, uncharitable judging, and censuring, superciliousness, a scorn, and contempt of others;
1. Humility. Pride, and self exalting, Are generally odious to all men, and men (as it were by a natural instinct) conclude there is nothing of God in those in whom they see much of Pride, discovered by an immoderate boasting, uncharitable judging, and censuring, superciliousness, a scorn, and contempt of Others;
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but now where men have the advantage of the Word of God, which commands men to deny themselves to be cloathed with humility, in honour to prefer others before themselves, to learn of Christ for he is meek, and lowly, &c. they are much more confirmed in this;
but now where men have the advantage of the Word of God, which commands men to deny themselves to be clothed with humility, in honour to prefer Others before themselves, to Learn of christ for he is meek, and lowly, etc. they Are much more confirmed in this;
Most People have a natural Notion of God that he is full of goodness, and doth no Man harm; and those who are in any measure acquainted with the Scriptures, observe that Christ's conversation on Earth was an innocent, harmless conversation, the Apostle, Heb. 7. 26. calleth him, not only undefiled, and separate from Sinners, but holy, and harmless. Now an innocent conversation implieth righteousness, in all injustice there must be harm done to others.
Most People have a natural Notion of God that he is full of Goodness, and does no Man harm; and those who Are in any measure acquainted with the Scriptures, observe that Christ's Conversation on Earth was an innocent, harmless Conversation, the Apostle, Hebrew 7. 26. calls him, not only undefiled, and separate from Sinners, but holy, and harmless. Now an innocent Conversation Implies righteousness, in all injustice there must be harm done to Others.
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3. A third thing that makes an honest and winning Conversation towards men is quietness and peaceableness in opposition to Tumultuousness, Sedition, and qua•reling. The Apostle commands us to study to be Q•iet, 1 Thess. 4. 11. I need not enlarge upon this, Experience tells you how much a quietness,
3. A third thing that makes an honest and winning Conversation towards men is quietness and peaceableness in opposition to Tumultuousness, Sedition, and qua•reling. The Apostle commands us to study to be Q•iet, 1 Thess 4. 11. I need not enlarge upon this, Experience tells you how much a quietness,
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and peaceableness of behaviour obligeth the World, and how much a contrary temper disobligeth it from Men and Women professing to Religion and Godliness.
and peaceableness of behaviour obliges the World, and how much a contrary temper disobligeth it from Men and Women professing to Religion and Godliness.
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3. A third thing upon which much depends, the winning and gaining of others to run after Christ is abounding in good works. I here restrain the Notion of good works, understanding by them acts of Mercy and Charity towards men.
3. A third thing upon which much depends, the winning and gaining of Others to run After christ is abounding in good works. I Here restrain the Notion of good works, understanding by them acts of Mercy and Charity towards men.
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Our Saviour bids us make our selves Friends of the Mammon of Ʋnrighteousness, and by it teacheth us, that good works of this Nature, are not unprofitable as to our own Souls,
Our Saviour bids us make our selves Friends of the Mammon of Ʋnrighteousness, and by it Teaches us, that good works of this Nature, Are not unprofitable as to our own Souls,
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It is a sad story I have somewhere met with upon the Cruelty shewed by the Spaniards to the Indians upon their pretended converting them to the Faith of the Gospel;
It is a sad story I have somewhere met with upon the Cruelty showed by the Spanish to the Indians upon their pretended converting them to the Faith of the Gospel;
A great Person of the Indians would know whither the Souls of the Spaniards went when they died, to Heaven or to Hell; and being told they went to Heaven, replied ▪ Then he woula go to Hell.
A great Person of the Indians would know whither the Souls of the Spanish went when they died, to Heaven or to Hell; and being told they went to Heaven, replied ▪ Then he woula go to Hell.
4. I will add a fourth thing (though not beforementioned) which experience hath constantly shewed us to be of very great force, to draw others, viz. A bold, and couragious Suffering for the Name of Christ.
4. I will add a fourth thing (though not beforementioned) which experience hath constantly showed us to be of very great force, to draw Others, viz. A bold, and courageous Suffering for the Name of christ.
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Men naturally are inclined to think there is a great deal in that Religion, which will make men so Valiant as to die in the defence and asserting of it.
Men naturally Are inclined to think there is a great deal in that Religion, which will make men so Valiant as to die in the defence and asserting of it.
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how few are those Christians that have either grace or confidence enough to mind others of their conditions and to call upon them to look after Eternity!
how few Are those Christians that have either grace or confidence enough to mind Others of their conditions and to call upon them to look After Eternity!
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We can call upon our Children and Friends to mind their Worldly concerns, we are communicative euough to them of what we know, which may help them as to them;
We can call upon our Children and Friends to mind their Worldly concerns, we Are communicative euough to them of what we know, which may help them as to them;
What should the reason of this be? Is it unbelief, or is it carelesness? Is it unbelief? do we not then believe an Immortal, Eternal state of Souls, into which no Souls can come,
What should the reason of this be? Is it unbelief, or is it carelessness? Is it unbelief? do we not then believe an Immortal, Eternal state of Souls, into which no Souls can come,
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Are we confident that our Children, our Friends, or Neighbours are in the road to this blessed state? Certainly there are many of them of whom we can have no such hopes.
are we confident that our Children, our Friends, or Neighbours Are in the road to this blessed state? Certainly there Are many of them of whom we can have no such hope's.
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and seeth his Brother in want and releives him not, how dwells the love of God in h m? 1 Jo. 3. 17. What shall we say of those who have of the goods that relate to another World, the Treasures of Spiritual knowledge and seeth his Child, his Friend in want,
and sees his Brother in want and relieves him not, how dwells the love of God in h m? 1 John 3. 17. What shall we say of those who have of the goods that relate to Another World, the Treasures of Spiritual knowledge and sees his Child, his Friend in want,
but how canst thou say, thou lovest thy Yoke-fellow thy Child, thy Friend, and concealest from them what thou knowest with reference to their Spiritual and Eternal good,
but how Canst thou say, thou Lovest thy Yokefellow thy Child, thy Friend, and concealest from them what thou Knowest with Referente to their Spiritual and Eternal good,
and which it is as much their concern to know as it is thine? I remember Christ doth thus prove himself his Disciples friend, John 15. 15. I have called you Friends,
and which it is as much their concern to know as it is thine? I Remember christ does thus prove himself his Disciples friend, John 15. 15. I have called you Friends,
Thus Christ hath discharged the Office of a Friend to our Souls, and should not we do likewise? Do we know any thing concerns our near Friends Souls with reference to their Eternals happiness,
Thus christ hath discharged the Office of a Friend to our Souls, and should not we do likewise? Do we know any thing concerns our near Friends Souls with Referente to their Eternals happiness,
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2. Nor is the communicativeness of our own Experiences, What we have seen, as well as what we have heard, of less use, or less our duty. I know it is a thing which profane Persons may mock at,
2. Nor is the communicativeness of our own Experiences, What we have seen, as well as what we have herd, of less use, or less our duty. I know it is a thing which profane Persons may mock At,
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But certainly there can be nothing as a mean more powerful to draw others to a running after Christ in the ways of Holiness then the knowledge of what others have found, and experienced in them.
But Certainly there can be nothing as a mean more powerful to draw Others to a running After christ in the ways of Holiness then the knowledge of what Others have found, and experienced in them.
O let every one of us who have in our hearts any love for God, any zeal for the glory of God, any kindness for the Souls of others, being our selves drawn,
O let every one of us who have in our hearts any love for God, any zeal for the glory of God, any kindness for the Souls of Others, being our selves drawn,
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but we. I come now to the third thing which I took notice of in the verse which I called, The Spouses attestation of her beloveds favour in the answer of her Petition.
but we. I come now to the third thing which I took notice of in the verse which I called, The Spouses attestation of her beloveds favour in the answer of her Petition.
But before I handle this, I shall take a little notice of the name she here giveth to her Beloved, NONLATINALPHABET the King. The word is the same, that is every where used, to express the sole dominion of a Person over others;
But before I handle this, I shall take a little notice of the name she Here gives to her beloved, the King. The word is the same, that is every where used, to express the sole dominion of a Person over Others;
a term very properly given to Christ, and that not only as he is God over all blessed for ever, and so the Psalmist telleth us, that his Throne is established in the Heavens,
a term very properly given to christ, and that not only as he is God over all blessed for ever, and so the Psalmist Telleth us, that his Throne is established in the Heavens,
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but in respect of his Mediatory Kingdom, as he is the Lords King, whom he hath set upon his holy Hill of Sion, Psal. 2. 6. to whom he hath given the Heathen for his inheritance, and the uttermost part of the Earth for his possession, v. 8. which Kingdom he doth not only exercise over all, in order to the gathering of his Church, subduing the hearts of people unto himself,
but in respect of his Mediatory Kingdom, as he is the lords King, whom he hath Set upon his holy Hill of Sion, Psalm 2. 6. to whom he hath given the Heathen for his inheritance, and the uttermost part of the Earth for his possession, v. 8. which Kingdom he does not only exercise over all, in order to the gathering of his Church, subduing the hearts of people unto himself,
1. That in other places of this Divine Song, she is speaking to him, here she is speaking of him. God is the King of Kings, the Lord of Lords; yet when we pray unto him, we are licensed and commanded to say unto him, Our Father; when she speaks of him to others, she useth another stile,
1. That in other places of this Divine Song, she is speaking to him, Here she is speaking of him. God is the King of Kings, the Lord of lords; yet when we pray unto him, we Are licensed and commanded to say unto him, Our Father; when she speaks of him to Others, she uses Another style,
yet this is not exclusive of that holy fear and reverence which we owe unto God as our King, we ought to remember, that he who is our Beloved [ our Father ] is also our King.
yet this is not exclusive of that holy Fear and Reverence which we owe unto God as our King, we ought to Remember, that he who is our beloved [ our Father ] is also our King.
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2. What if we should say that this lofty compellation is used, to enhance the favour that she had received? She was not admitted into ordinary Chambers,
2. What if we should say that this lofty compellation is used, to enhance the favour that she had received? She was not admitted into ordinary Chambers,
and to remember her self of her duty, in consideration of such favours? I say first to intimate to us who those Persons must be, that expect any singular favours from God;
and to Remember her self of her duty, in consideration of such favours? I say First to intimate to us who those Persons must be, that expect any singular favours from God;
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and to acknowledge him, as her Lord, her King. But these things being premised, I come to that Propesition which I raised from the connexion of these words, testifying, the Lords hearing of her Prayers;
and to acknowledge him, as her Lord, her King. But these things being premised, I come to that Propesition which I raised from the connexion of these words, testifying, the lords hearing of her Prayers;
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That it pleaseth God sometimes to make very quick returns to his Peoples Prayers. That it is so, appears. 1. By the Lords answering his People sometimes before they speak,
That it Pleases God sometime to make very quick returns to his Peoples Prayers. That it is so, appears. 1. By the lords answering his People sometime before they speak,
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and to give it, before they can form it by their lips into words, or while they are speaking, to give an answer, you have the first exemplified in David, Psal. 32. 5. I said I will confess my transgression unto the Lord, he had not confessed, he had only said in his heart that he would confess his transgression to the Lord,
and to give it, before they can from it by their lips into words, or while they Are speaking, to give an answer, you have the First exemplified in David, Psalm 32. 5. I said I will confess my Transgression unto the Lord, he had not confessed, he had only said in his heart that he would confess his Transgression to the Lord,
and (saith he) thou sorgavest the inquity of my sin, you have an instance of the latter in Hannah, the Wife of Elkanah, 1 Sam 1. She was praying, her lips moved,
and (Says he) thou sorgavest the Iniquity of my since, you have an instance of the latter in Hannah, the Wife of Elkanah, 1 Same 1. She was praying, her lips moved,
She had a present answer of peace, her mind was quieted, her countenance was no more sad, you have another instance in Daniel (to name no more,) Dan. 9. 20. Daniel with the rest of the Jews had been in the captivity of Babylon, near 70 years, the time was almost expired,
She had a present answer of peace, her mind was quieted, her countenance was no more sad, you have Another instance in daniel (to name no more,) Dan. 9. 20. daniel with the rest of the jews had been in the captivity of Babylon, near 70 Years, the time was almost expired,
and praying, and confessing my sin, and the sin of my People Israel, yea, v. 21. While I was speaking in prayer, the man Gabriel, whom I had seen in a vision at the beginning, being caused to fly swiftly, touched me, about the time of the evening oblation,
and praying, and confessing my since, and the since of my People Israel, yea, v. 21. While I was speaking in prayer, the man Gabriel, whom I had seen in a vision At the beginning, being caused to fly swiftly, touched me, about the time of the evening oblation,
Abraham was thus answered as to his Prayer mentioned, Gen. 17. and David glorieth in the assurance of this, Psal. 4. 3. The Lord will hear when I call upon him.
Abraham was thus answered as to his Prayer mentioned, Gen. 17. and David Glorieth in the assurance of this, Psalm 4. 3. The Lord will hear when I call upon him.
The Church complains of some times, when God is angry with the prayers of his people, Psal. 80. 4 Gods own People sometimes shoot arrow after arrow, to find what they shot first;
The Church complains of Some times, when God is angry with the Prayers of his people, Psalm 80. 4 God's own People sometime shoot arrow After arrow, to find what they shot First;
those Souls to whom God gives present answers of prayers are ordinarily such as are beloved, greatly beloved. A good natured Mother may help a Child that is another persons, being in any ill circumstances,
those Souls to whom God gives present answers of Prayers Are ordinarily such as Are Beloved, greatly Beloved. A good natured Mother may help a Child that is Another Persons, being in any ill Circumstances,
when her bowels yern towards it as soon as it begins to cry, yet I find two instances at least in Scripture of Gods present answering the cries of persons in no such state of favour with God, Ahab and the King of Nineveh, 1 Kin. 21. 27, 28, 29. & Jonas 3. 4. But besides, that those instances relate meerly to temporal mercies, and such wherein not those Persons alone,
when her bowels yern towards it as soon as it begins to cry, yet I find two instances At least in Scripture of God's present answering the cries of Persons in no such state of favour with God, Ahab and the King of Nineveh, 1 Kin. 21. 27, 28, 29. & Jonah 3. 4. But beside, that those instances relate merely to temporal Mercies, and such wherein not those Persons alone,
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and it was only a deferring of that judgment which God had threatned, as to which they were heard, I say besides these things, it is one thing what God may do out of the abundance of his goodness,
and it was only a deferring of that judgement which God had threatened, as to which they were herd, I say beside these things, it is one thing what God may do out of the abundance of his Goodness,
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It is most certain that persons who are strangers, and enemies to God, and so under a threatning, That although they make many prayers, God will not hear them;
It is most certain that Persons who Are Strangers, and enemies to God, and so under a threatening, That although they make many Prayers, God will not hear them;
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and of whom God hath said, that their sacrifices are abomination, cannot hope that the Lord should answer, much less presently answer their prayers. 2. As to a present answer of prayers, it is necessary not only that the persons praying be believers, persons in favour with God, but that their prayers be prayers of faith, that they exercise faith in their prayers, James 1. 5. If any of you want wisdom; let him ask of God.
and of whom God hath said, that their Sacrifices Are abomination, cannot hope that the Lord should answer, much less presently answer their Prayers. 2. As to a present answer of Prayers, it is necessary not only that the Persons praying be believers, Persons in favour with God, but that their Prayers be Prayers of faith, that they exercise faith in their Prayers, James 1. 5. If any of you want Wisdom; let him ask of God.
Prayers for Persons sick, ordinarily require present answers, now saith the Apostle, the prayer which saveth the sick ▪ must be the prayer of faith. This is a point not well understood, viz. how to pray in faith, and what exercise of faith is required in prayer, I shall therefore shortly open it,
Prayers for Persons sick, ordinarily require present answers, now Says the Apostle, the prayer which Saveth the sick ▪ must be the prayer of faith. This is a point not well understood, viz. how to pray in faith, and what exercise of faith is required in prayer, I shall Therefore shortly open it,
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and shew you what exercises of faith are necessary to that Soul, that would have his prayers at all answered, at least who can expect a present answer.
and show you what exercises of faith Are necessary to that Soul, that would have his Prayers At all answered, At least who can expect a present answer.
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if we want a particular promise, respecting the specifical mercy, yet there are general promises, within the latitude of which those particular good things fall, such as those, Psal. 84. 11. He will give grace and glory,
if we want a particular promise, respecting the specifical mercy, yet there Are general promises, within the latitude of which those particular good things fallen, such as those, Psalm 84. 11. He will give grace and glory,
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and no good thing will he with-hold from them that walk uprightly, Psal. 34. 10. They that seek the Lord, shall not want any good thing, Rom. 8. 24. We know that all things work together for them that love God, 1 Cor. 3. 22. 23. All things are yours, and you are Christs,
and no good thing will he withhold from them that walk uprightly, Psalm 34. 10. They that seek the Lord, shall not want any good thing, Rom. 8. 24. We know that all things work together for them that love God, 1 Cor. 3. 22. 23. All things Are yours, and you Are Christ,
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and Christ is Gods. Now I say that he that prayeth in faith, must have his Eye either upon some of these more general words, in which God hath promised all good things,
and christ is God's Now I say that he that Prayeth in faith, must have his Eye either upon Some of these more general words, in which God hath promised all good things,
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or those particular promises, wherein God hath promised that specifical mercy, which he comes to ask of God, Mar. 11. 24, What things soever you desire when you pray, believe that you shall receive them, and you shall have them.
or those particular promises, wherein God hath promised that specifical mercy, which he comes to ask of God, Mar. 11. 24, What things soever you desire when you pray, believe that you shall receive them, and you shall have them.
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3. There is yet a third act of faith necessary, which is a casting of our Souls upon God in the promise, a trusting in him for the receit of the thing we have asked of him.
3. There is yet a third act of faith necessary, which is a casting of our Souls upon God in the promise, a trusting in him for the receipt of the thing we have asked of him.
whether God hears, or will give in a gracious answer, yea or no, but commit itself wholly to God, upon the credit of his promise, believing that he who hath promised, is able to perform,
whither God hears, or will give in a gracious answer, yea or no, but commit itself wholly to God, upon the credit of his promise, believing that he who hath promised, is able to perform,
This is now praying in faith, and the truth is, all other praying is but praying in formality, of which we can expect no more profit then ariseth from a meer bodily labour.
This is now praying in faith, and the truth is, all other praying is but praying in formality, of which we can expect no more profit then arises from a mere bodily labour.
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It is true that there are some things so perfectly, and absolutely good, as they can never be evil, such are the pardon of our sins, the love, and favour of God, &c. But there are other things that are not so, which at some time we may have a need of,
It is true that there Are Some things so perfectly, and absolutely good, as they can never be evil, such Are the pardon of our Sins, the love, and favour of God, etc. But there Are other things that Are not so, which At Some time we may have a need of,
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The things we ask, must be good, and such things as we stand in need of (indeed therein lies the nature of goodness) or they are no matter of a promise,
The things we ask, must be good, and such things as we stand in need of (indeed therein lies the nature of Goodness) or they Are no matter of a promise,
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2. What we ask must be according to the will of God, 1 Joh. 5. 14. And this is the confidence that we have in him, that if we ask anything according to the will of God, he heareth us.
2. What we ask must be according to the will of God, 1 John 5. 14. And this is the confidence that we have in him, that if we ask anything according to the will of God, he hears us.
If we would have a present answer, we must ask for such things, not only as it is the will of God we should have, but as it is according to the will of God we should have at such a time as we ask, and under such circumstances as we then are Solomon telleth us, there is a time for all things.
If we would have a present answer, we must ask for such things, not only as it is the will of God we should have, but as it is according to the will of God we should have At such a time as we ask, and under such Circumstances as we then Are Solomon Telleth us, there is a time for all things.
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God hath appointed times and seasons for all his dispensations of providence, he had not only promised Canaan to the seed of Abraham, but he had set the time,
God hath appointed times and seasons for all his dispensations of providence, he had not only promised Canaan to the seed of Abraham, but he had Set the time,
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he had not only promised a deliverance, out of the Captivity of Babylon, but he had also set the time seventy years. Hence, Daniel was presently heard,
he had not only promised a deliverance, out of the Captivity of Babylon, but he had also Set the time seventy Years. Hence, daniel was presently herd,
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that he understood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish 70 years in the desolations of Hierusalem.
that he understood by Books the number of the Years, whereof the word of the Lord Come to Jeremiah the Prophet, that he would accomplish 70 Years in the desolations of Jerusalem.
Then he set his face to the Lord God, to seek by prayer and supplications, with •asting, &c. Dan. 9. 2, 3. and while he was speaking, God gave him an answer.
Then he Set his face to the Lord God, to seek by prayer and supplications, with •asting, etc. Dan. 9. 2, 3. and while he was speaking, God gave him an answer.
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To Habakkuk it fell out otherwise, he put up a prayer to to God, ch. 1. his answer was, ch. 3. v. 3. The Vision is yet for an appointed time,
To Habakkuk it fell out otherwise, he put up a prayer to to God, changed. 1. his answer was, changed. 3. v. 3. The Vision is yet for an appointed time,
Had the believing Jews prayed never so often, never so seriously, for the coming of the seed of Abrahams out of Aegypt, and going into Canaan before the four hundred years were expired, they could have neither expected,
Had the believing jews prayed never so often, never so seriously, for the coming of the seed of Abrahams out of Egypt, and going into Canaan before the four hundred Years were expired, they could have neither expected,
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nor received any present answer, other than according to the tenor of that to Habakkuk; because, Gen. 15. 16, 17. Though God had promised Abraham, that he would give unto his Seed the land of Canaan, yet he had also told him, that they should be strangers in a land that was not theirs,
nor received any present answer, other than according to the tenor of that to Habakkuk; Because, Gen. 15. 16, 17. Though God had promised Abraham, that he would give unto his Seed the land of Canaan, yet he had also told him, that they should be Strangers in a land that was not theirs,
and they should serve them, and they should afflict them, 400 years — but afterwards they should come out with great substance, and v. 16. In the fourth generation his Seed should come again into Canaan.
and they should serve them, and they should afflict them, 400 Years — but afterwards they should come out with great substance, and v. 16. In the fourth generation his Seed should come again into Canaan.
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It may be my Soul is under the power of some violent and impetuous temptations, under the pressure of some strong lusts 〈 ◊ 〉 corruptions, in some dark hour of desertion, I find 〈 ◊ 〉 in the case in Holy Writ;
It may be my Soul is under the power of Some violent and impetuous temptations, under the pressure of Some strong Lustiest 〈 ◊ 〉 corruptions, in Some dark hour of desertion, I find 〈 ◊ 〉 in the case in Holy Writ;
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or from his grand adversary, he may pray for deliverance from it, because God hath promised an happy issue of temptations, he may pray in faith, Eying Gods power, his goodness, his truth, and faithfulness, and being fully persuaded that God will deliver him,
or from his grand adversary, he may pray for deliverance from it, Because God hath promised an happy issue of temptations, he may pray in faith, Eyeing God's power, his Goodness, his truth, and faithfulness, and being Fully persuaded that God will deliver him,
and wisdom of God;) you have it in the case of Paul, 2 Cor. 12. 9. When the Lord had given him a thorn in his flesh to buffet him (what that thorn in the flesh was,
and Wisdom of God;) you have it in the case of Paul, 2 Cor. 12. 9. When the Lord had given him a thorn in his Flesh to buffet him (what that thorn in the Flesh was,
whether some impetuous motion to sin, from within, or without, we know not, be it what it will, it was a great burthen, a great affliction) Paul prays to be delivered, and prayeth thrice, and no doubt prayed in faith,
whither Some impetuous motion to since, from within, or without, we know not, be it what it will, it was a great burden, a great affliction) Paul prays to be Delivered, and Prayeth thrice, and no doubt prayed in faith,
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possibly God is not pleased, yet to visit it with his consolation, yet its prayer is warranted from the promise, God hath promised us the manifestations of the Spirit, Joh. 14. 21. It prayeth in faith, believing that God is able to do it, believing that he is full of goodness, a rewarder of them that seek him, believing that it shall receive even that particular mercy from God in Gods time;
possibly God is not pleased, yet to visit it with his consolation, yet its prayer is warranted from the promise, God hath promised us the manifestations of the Spirit, John 14. 21. It Prayeth in faith, believing that God is able to do it, believing that he is full of Goodness, a rewarder of them that seek him, believing that it shall receive even that particular mercy from God in God's time;
and he cannot act for one more ignoble, but his mediate ends, that is, by which he proposeth to get himself glory, they are several, you shall see much of them expressed in that one text, Hosea 5. 15. I will go and return to my place, till they acknowledge their offences, and seek my face.
and he cannot act for one more ignoble, but his mediate ends, that is, by which he Proposeth to get himself glory, they Are several, you shall see much of them expressed in that one text, Hosea 5. 15. I will go and return to my place, till they acknowledge their offences, and seek my face.
There are also other texts of Scripture, which let us know Gods ends in the affliction of his people, such as those, Jer. 9. 7. I will melt them, and try them;
There Are also other texts of Scripture, which let us know God's ends in the affliction of his people, such as those, Jer. 9. 7. I will melt them, and try them;
& saies to us in every affliction, Know therefore, & see that it is an evil and bitter thing that thou hast done, in that thou hast departed from the living God,
& Says to us in every affliction, Know Therefore, & see that it is an evil and bitter thing that thou hast done, in that thou hast departed from the living God,
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Hence you shall observe, that before Gods promise of a gracious return to his People, Jer. 3. 14, 15. there is put in v. 13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God;
Hence you shall observe, that before God's promise of a gracious return to his People, Jer. 3. 14, 15. there is put in v. 13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God;
so that if our affliction hath brought us to this acknowledgment of our iniquities, and a lying low before God, it may give us encouragement to hope that Gods time, his set time is come,
so that if our affliction hath brought us to this acknowledgment of our iniquities, and a lying low before God, it may give us encouragement to hope that God's time, his Set time is come,
and humbling themselves, he hath effectually told them, that when that is done, is the time when they may expect to seek his face, with a speedy success, and gracious issues.
and humbling themselves, he hath effectually told them, that when that is done, is the time when they may expect to seek his face, with a speedy success, and gracious issues.
and seek my face. There are two gracious exercises which the Lord by affliction extiteth. 1. The first is the grace of prayer. This is most properly signified, by the term seek my sace, (though I know it is a phrase more comprehensive) yet that is most ordinarily expressed by it;
and seek my face. There Are two gracious exercises which the Lord by affliction extiteth. 1. The First is the grace of prayer. This is most properly signified, by the term seek my sace, (though I know it is a phrase more comprehensive) yet that is most ordinarily expressed by it;
and on the other side, the restraining of prayer from God on our part, or the with-holding the Spirit of Prayer (on Gods part) is an ill sign that our mercy is yet afar off. 2. A second exercise of grace, the exciting of which God aims at, is that of faith. Zech. 13. 9. They shall say the Lord is my God;
and on the other side, the restraining of prayer from God on our part, or the withholding the Spirit of Prayer (on God's part) is an ill Signen that our mercy is yet afar off. 2. A second exercise of grace, the exciting of which God aims At, is that of faith. Zechariah 13. 9. They shall say the Lord is my God;
Hence again it appeareth, that when People, for the mercies they want and would ask of God, are brought off all forreign dependencies, all creature confidence,
Hence again it appears, that when People, for the Mercies they want and would ask of God, Are brought off all foreign dependencies, all creature confidence,
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let patience have its perfect work, & 1 Pet. 1. 6. You are in heaviness through manisold temptations, that the trial of your saith, being much more precious,
let patience have its perfect work, & 1 Pet. 1. 6. You Are in heaviness through manifold temptations, that the trial of your Says, being much more precious,
and glory, &c. by faith here is meant a relieance, and dependance upon God, notwithstanding our trials, Job expresseth it well, Job 13. 15. Though he slay me, yet will I trust in him.
and glory, etc. by faith Here is meant a relieance, and dependence upon God, notwithstanding our trials, Job Expresses it well, Job 13. 15. Though he slay me, yet will I trust in him.
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We are then prepared for mercy, when we know not how longer to uphold, and subsist without it, Isaiah 57. 16. I will not (saith God) contend for ever, neither will I be alwaies wroth,
We Are then prepared for mercy, when we know not how longer to uphold, and subsist without it, Isaiah 57. 16. I will not (Says God) contend for ever, neither will I be always wroth,
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I build this conclusion upon Gods Word to Abraham, Gen. 15. 16. where God gives this as the reason why the seed of Abraham should not till after four hundred years, take a possession of the land of Canaan — for the iniquity of the Amorites is not yet full. The wicked have their day,
I built this conclusion upon God's Word to Abraham, Gen. 15. 16. where God gives this as the reason why the seed of Abraham should not till After four hundred Years, take a possession of the land of Canaan — for the iniquity of the amorites is not yet full. The wicked have their day,
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and their day is with reference to the people of God, the very power of darkness, but as it is with the darkness of the night, they say it is darkest just before the dawning of the day,
and their day is with Referente to the people of God, the very power of darkness, but as it is with the darkness of the night, they say it is Darkest just before the dawning of the day,
4. Lastly, In regard the set times of our mercies are hidden from the best of Gods people, in case they have not a present answer in kind, they must be content if they have it in value. I pray observe this.
4. Lastly, In regard the Set times of our Mercies Are hidden from the best of God's people, in case they have not a present answer in kind, they must be content if they have it in valve. I pray observe this.
nor is this a way of answering to be despised, for whatsoever the particular thing be, which a reasonable Soul desires, its general desire is some good. Our reasonable natures will not suffer us to ask any thing which is bad,
nor is this a Way of answering to be despised, for whatsoever the particular thing be, which a reasonable Soul Desires, its general desire is Some good. Our reasonable nature's will not suffer us to ask any thing which is bad,
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why they have not a present answer to their prayers, & to abate their dissatisfaction, as to the inequal motions of Divine Providence in this answer of prayers.
why they have not a present answer to their Prayers, & to abate their dissatisfaction, as to the inequal motions of Divine Providence in this answer of Prayers.
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3. Lastly, Something is necessary with reference to the manner of our prayers, if we would so pray as to receive a present answer. So two things are necessary;
3. Lastly, Something is necessary with Referente to the manner of our Prayers, if we would so pray as to receive a present answer. So two things Are necessary;
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The Prophet speaking of God, Isaiah 41. 4. useth this expression, who hath wrought, and done it, the Septuagint translate the Hebrew word there by this word, the Apostle useth it to express such a working,
The Prophet speaking of God, Isaiah 41. 4. uses this expression, who hath wrought, and done it, the septuagint translate the Hebrew word there by this word, the Apostle uses it to express such a working,
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and again, he useth it to express the working of the Devil in wicked men, whom he calleth Children of disobedience, Eph. 2. 2. In the primitive times, those who were acted by the Devil, were called NONLATINALPHABET because of the great power,
and again, he uses it to express the working of the devil in wicked men, whom he calls Children of disobedience, Ephesians 2. 2. In the primitive times, those who were acted by the devil, were called Because of the great power,
NONLATINALPHABET doubtless signifies that prayer, which setteth the whole Soul on work. There is a cold, dead, lazy prayer, where the tongue only is set on work,
doubtless signifies that prayer, which sets the Whole Soul on work. There is a cold, dead, lazy prayer, where the tongue only is Set on work,
but neither of these is that fervent prayer which St. James speaketh of, but that prayer which setteth the whole Soul in motion towards God, where not only the fancy and imagination,
but neither of these is that fervent prayer which Saint James speaks of, but that prayer which sets the Whole Soul in motion towards God, where not only the fancy and imagination,
and understanding are imployed to invent and suggest matter, the will to will it, but the affections (which indeed in a reasonable creature are but the motions of the will towards its object) with the utmost intension to desire it, to exercise an hope in God for it, &c. this is the fervent working prayer mentioned by St. James, this prayer doth much with God.
and understanding Are employed to invent and suggest matter, the will to will it, but the affections (which indeed in a reasonable creature Are but the motions of the will towards its Object) with the utmost intention to desire it, to exercise an hope in God for it, etc. this is the fervent working prayer mentioned by Saint James, this prayer does much with God.
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Such a prayer was Daniels, to which he received also a present answer, Dan. 9. v. 3. I (saith he) set my face to the Lord God, to seek by Prayer and Supplications: with fasting,
Such a prayer was Daniel's, to which he received also a present answer, Dan. 9. v. 3. I (Says he) Set my face to the Lord God, to seek by Prayer and Supplications: with fasting,
It is a praying with strong cries and groans which cannot be uttered, which is the Apostles phrase, Rom. 8. 26. This praying comes up to the first, and great commandment.
It is a praying with strong cries and groans which cannot be uttered, which is the Apostles phrase, Rom. 8. 26. This praying comes up to the First, and great Commandment.
The Church crieth out, Psal. 80. 4. O Lord God of Hosts, how long wilt thou be angry with the prayers of thy people? And again, he shutteth out my prayer, Lam. 3. 8. What should be the reason of these inequal dispensations from the hand of the same God,
The Church cries out, Psalm 80. 4. Oh Lord God of Hosts, how long wilt thou be angry with the Prayers of thy people? And again, he shutteth out my prayer, Lam. 3. 8. What should be the reason of these inequal dispensations from the hand of the same God,
nor will he alwaies delay, that we may not ascribe too little to it. If God should alwaies give a present answer, we should ascribe too much to prayer,
nor will he always Delay, that we may not ascribe too little to it. If God should always give a present answer, we should ascribe too much to prayer,
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2. But there may be reason enough for it, fetched from the prayers themselves. One prayer may be made more in faith than another, more fervent than another, more fitted to Gods set time,
2. But there may be reason enough for it, fetched from the Prayers themselves. One prayer may be made more in faith than Another, more fervent than Another, more fitted to God's Set time,
it is true nothing of these can render the prayer more meritorious, our prayers, take them at the best, are too poor things to be the price of the least mercies,
it is true nothing of these can render the prayer more meritorious, our Prayers, take them At the best, Are too poor things to be the price of the least Mercies,
God sent Abimelech to Abraham, and Jobs Friends to Job, to pray for them, assuring them that those he would accept, God had a David whom he calls the man according to Gods own heart,
God sent Abimelech to Abraham, and Jobs Friends to Job, to pray for them, assuring them that those he would accept, God had a David whom he calls the man according to God's own heart,
but he was loved with a more special, signal love, this the Disciples knew, and therefore when he had told them, that one of them should betray him, Simon Peter beckned to John, that he should ask him of whom he spake.
but he was loved with a more special, signal love, this the Disciples knew, and Therefore when he had told them, that one of them should betray him, Simon Peter beckoned to John, that he should ask him of whom he spoke.
Now it is no wonder if the prayer of him who is highly beloved in some singular degree of favour with God, should receive a quicker answer then anothers, this is but after the manner of men. 2. The state of Gods people, may be such as will admit of no delay.
Now it is no wonder if the prayer of him who is highly Beloved in Some singular degree of favour with God, should receive a quicker answer then another's, this is but After the manner of men. 2. The state of God's people, may be such as will admit of no Delay.
but who is he that can pretend to give a reason of Gods differing dispensations of his grace? all that we can do in this case, is but to shew you that the ways of the Lord are reasonable,
but who is he that can pretend to give a reason of God's differing dispensations of his grace? all that we can do in this case, is but to show you that the ways of the Lord Are reasonable,
What a comfortable thing it is to cry in hope, nay, in confidence, for we have this confidence (saith the Apostle) that if we ask any thing according to his will, he heareth us.
What a comfortable thing it is to cry in hope, nay, in confidence, for we have this confidence (Says the Apostle) that if we ask any thing according to his will, he hears us.
for the Majesty of Heaven to stoop to the worms of the Earth, when they but turn up their heads to him? What a condescension is this? what an humbling of the Divine Majesty? what a relief to poor creatures infirmities, to know, that not a sigh, not a groan, not a prayer shall be lost? But this is yet something beyond this;
for the Majesty of Heaven to stoop to the worms of the Earth, when they but turn up their Heads to him? What a condescension is this? what an humbling of the Divine Majesty? what a relief to poor creatures infirmities, to know, that not a sighs, not a groan, not a prayer shall be lost? But this is yet something beyond this;
for it is through him that we have boldness to enter into the holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us through the vail, that is to say, his flesh,
for it is through him that we have boldness to enter into the Holiest, by the blood of jesus, by a new and living Way which he hath consecrated for us through the Vail, that is to say, his Flesh,
it is that which bringeth down the Protection, and influences of common providence, and the influences of his special grace, it openeth, and shutteth up Heaven.
it is that which brings down the Protection, and influences of Common providence, and the influences of his special grace, it Openeth, and shutteth up Heaven.
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Hezekiahs prayer brought down an Angel, that destroyed the Host of Sennacherib, it obtained a blessing for Jacob, and turned his name into the name of Israel, because as a Prince he had power, and prevailed with God;
Hezekiah's prayer brought down an Angel, that destroyed the Host of Sennacherib, it obtained a blessing for Jacob, and turned his name into the name of Israel, Because as a Prince he had power, and prevailed with God;
And what you have heard concerning the nature of that prayer, which is of such power and prevalency with God, should also mind you to take heed how you pray. Prayer doth not lie in a meer uttering,
And what you have herd Concerning the nature of that prayer, which is of such power and prevalency with God, should also mind you to take heed how you pray. Prayer does not lie in a mere uttering,
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or repeating of words expressive of our minds unto God, men may call this prayer, but they will find it a bodily labour of a little efficacy, and avail with God;
or repeating of words expressive of our minds unto God, men may call this prayer, but they will find it a bodily labour of a little efficacy, and avail with God;
it is true, you will hardly find any thing called Prayer in Scripture, where words were not used, it seemeth to be something more then the secret desire of the Soul;
it is true, you will hardly find any thing called Prayer in Scripture, where words were not used, it seems to be something more then the secret desire of the Soul;
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but words without inward affections, words not thrust out from the force of our internal desires and affections, are the least thing in prayer, which lieth not in the pouring forth of words,
but words without inward affections, words not thrust out from the force of our internal Desires and affections, Are the least thing in prayer, which lies not in the pouring forth of words,
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and as to the right manner of the performance of it, you all know what you would have, what you have need of, what is truly good for you under your present circumstances, this you know not;
and as to the right manner of the performance of it, you all know what you would have, what you have need of, what is truly good for you under your present Circumstances, this you know not;
further grace to honour and glorify God in your circumstances, and relations, an heart to honour and glorify God in whatsoever state and condition you are;
further grace to honour and Glorify God in your Circumstances, and relations, an heart to honour and Glorify God in whatsoever state and condition you Are;
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no man can ask any thing for the honour and glory of God, who doth not ask according to the will of God, God is glorified by the fulfilling of his will,
no man can ask any thing for the honour and glory of God, who does not ask according to the will of God, God is glorified by the fulfilling of his will,
and whosoever prays, and the sum of his prayer is not, let the Lord be glorified, let the will of the Lord be done, doth but ask that he may consume upon his lust, and give himself a satisfaction;
and whosoever prays, and the sum of his prayer is not, let the Lord be glorified, let the will of the Lord be done, does but ask that he may consume upon his lust, and give himself a satisfaction;
now all this is asking amiss, which is the cause of our not receiving. It is therefore I say of a very great concernment for a Christian to know what he may pray for, what he may pray for absolutely,
now all this is asking amiss, which is the cause of our not receiving. It is Therefore I say of a very great concernment for a Christian to know what he may pray for, what he may pray for absolutely,
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yea, when you make many prayers, I will not hear, the reason there assigned is, because their hands were full of blood, which amounts to that of David, If I regard iniquity in my heart, God will not hear my Prayer, and to that of Solomon, The Sacrifice of the wicked is an abomination unto the Lord,
yea, when you make many Prayers, I will not hear, the reason there assigned is, Because their hands were full of blood, which amounts to that of David, If I regard iniquity in my heart, God will not hear my Prayer, and to that of Solomon, The Sacrifice of the wicked is an abomination unto the Lord,
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He that lifteth up hands unto God, must lift up pure hands. But a man may lift up pure hands, yet not be heard, David complaineth that he did so, Psal. 22. therefore the Apostle adds, 1 Tim. 2. 8. Holy hands without wrath or doubting, for saith James, ch. 1. v. 7. Let not him that wavereth, think that he shall receive any thing of the Lord.
He that lifts up hands unto God, must lift up pure hands. But a man may lift up pure hands, yet not be herd, David Complaineth that he did so, Psalm 22. Therefore the Apostle adds, 1 Tim. 2. 8. Holy hands without wrath or doubting, for Says James, changed. 1. v. 7. Let not him that wavereth, think that he shall receive any thing of the Lord.
Now it is impossible that a man should pray without doubting, for any thing of which he is not fully persuaded that it is the will of God that he should receive it, this therefore is of very great concern, that a Soul should know that he asks according to the will of God, and that must be when he knows that God hath somewhere in Scripture promised it.
Now it is impossible that a man should pray without doubting, for any thing of which he is not Fully persuaded that it is the will of God that he should receive it, this Therefore is of very great concern, that a Soul should know that he asks according to the will of God, and that must be when he knows that God hath somewhere in Scripture promised it.
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A loose liver may receive some good things from God, as he is a God of compassion, full of pity, and tender compassion, that hears even the young Ravens when they cry unto him for their food,
A lose liver may receive Some good things from God, as he is a God of compassion, full of pity, and tender compassion, that hears even the young Ravens when they cry unto him for their food,
but he can receive nothing from God, as he is a God of truth and faithfulness, there is not in all the Book of God, one promise made to a wicked mans prayer.
but he can receive nothing from God, as he is a God of truth and faithfulness, there is not in all the Book of God, one promise made to a wicked men prayer.
but I will not answer, they shall seek me early, but they shall not find me, Prov. 1. 28. For Hypocrites he hath said, Job 27. 9. Will God hear his cry,
but I will not answer, they shall seek me early, but they shall not find me, Curae 1. 28. For Hypocrites he hath said, Job 27. 9. Will God hear his cry,
when trouble comes upon him? but a close walking with God is not only commendable to us upon this account, that our prayers may not be wholly shut out from God, that we may not only in our distresses go to God as a fountain of mercy,
when trouble comes upon him? but a close walking with God is not only commendable to us upon this account, that our Prayers may not be wholly shut out from God, that we may not only in our Distresses go to God as a fountain of mercy,
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There is a great deal of difference even in good mens communion with God, some are more upon the mountwith God then others are, more in holy meditation and contemplation, more in secret duties, more in prayer, more in watchfulness, more warm,
There is a great deal of difference even in good men's communion with God, Some Are more upon the mountwith God then Others Are, more in holy meditation and contemplation, more in secret duties, more in prayer, more in watchfulness, more warm,
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because men keep his Commandments, yet further grace, the manifestations, and signal tokens of Divine love are given out (according to the promise, Jo. 14. 21.) as men love,
Because men keep his commandments, yet further grace, the manifestations, and signal tokens of Divine love Are given out (according to the promise, John 14. 21.) as men love,
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you therefore that would excel in the favour of God, that would have Gods ear fully and presently open to your supplications, study to excel in holiness.
you Therefore that would excel in the favour of God, that would have God's ear Fully and presently open to your supplications, study to excel in holiness.
Doth a poor Courtier in the Courts of Earthly Princes, bless himself in having the Ear of his Prince, that if he hath a Petition to put up unto his Prince, he can go immediately into his presence,
Does a poor Courtier in the Courts of Earthly Princes, bless himself in having the Ear of his Prince, that if he hath a Petition to put up unto his Prince, he can go immediately into his presence,
so as he is constrained to wait months or years? And is this no priviledge, no happiness at all, that a poor Soul can immediately go unto the Lord of Heaven and Earth, to him who is the Fountain of all grace and goodness,
so as he is constrained to wait months or Years? And is this no privilege, no happiness At all, that a poor Soul can immediately go unto the Lord of Heaven and Earth, to him who is the Fountain of all grace and Goodness,
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Let me therefore shut up this discourse in advising alittle, what that man or woman should do, that lieth at least under some apprehensions, that God doth not hear, or hath not heard their prayers, they cry in the day time, and are not silent in the night season, yet God heareth not. 1. In the first place.
Let me Therefore shut up this discourse in advising alittle, what that man or woman should do, that lies At least under Some apprehensions, that God does not hear, or hath not herd their Prayers, they cry in the day time, and Are not silent in the night season, yet God hears not. 1. In the First place.
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He better knoweth what we have need of, then we our selves know it, the general desire of thy Soul was for some good, thou didst therefore desire health, riches, &c. because thou didst apprehend them suitable,
He better Knoweth what we have need of, then we our selves know it, the general desire of thy Soul was for Some good, thou didst Therefore desire health, riches, etc. Because thou didst apprehend them suitable,
and only correcteth thy ignorance in thy request. 2. You have heard that God sometimes answereth by giving (though not the thing) yet the value of the thing which thou askest, i. e. that which is every way as sutable and convenient,
and only Correcteth thy ignorance in thy request. 2. You have herd that God sometime Answers by giving (though not the thing) yet the valve of the thing which thou askest, i. e. that which is every Way as suitable and convenient,
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we must not look in this life to understand all Gods ways, and methods of providence, much less the reasons of them, that is a piece of knowledge reserved for another world;
we must not look in this life to understand all God's ways, and methods of providence, much less the Reasons of them, that is a piece of knowledge reserved for Another world;
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Hath not God (according to thy prayer) removed thy affliction? yet, hath he supported thee under it? hath he filled thee with inward consolations? hath he told thee (as he did Paul) that his grace should be sufficient for thee? Dost thou call this no answer? God answers the prayer of that Soul, to whom he giveth the full value of the thing it asketh,
Hath not God (according to thy prayer) removed thy affliction? yet, hath he supported thee under it? hath he filled thee with inward consolations? hath he told thee (as he did Paul) that his grace should be sufficient for thee? Dost thou call this no answer? God answers the prayer of that Soul, to whom he gives the full valve of the thing it asks,
2. If thou canst not find that God hath answered thee, neither in kind, nor in value, Review thy prayer, and see if thou canst not find some failure in that,
2. If thou Canst not find that God hath answered thee, neither in kind, nor in valve, Review thy prayer, and see if thou Canst not find Some failure in that,
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or faithfulness, thou mayest not have prayed in faith, but too much doubting, thou mayest have prayed for something, which thy wise Father saw was not good for thee,
or faithfulness, thou Mayest not have prayed in faith, but too much doubting, thou Mayest have prayed for something, which thy wise Father saw was not good for thee,
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or at least not good for thee under some present circumstances, under which thou art; if thou findest any thing of this nature, thy work is to correct thy prayers,
or At least not good for thee under Some present Circumstances, under which thou art; if thou Findest any thing of this nature, thy work is to correct thy Prayers,
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or in the supportations, or consolations of his Spirit, but thy Soul is yet unquiet and impatient; it is thy duty yet to wait upon God, to chide down thy tumultuous,
or in the supportations, or consolations of his Spirit, but thy Soul is yet unquiet and impatient; it is thy duty yet to wait upon God, to chide down thy tumultuous,
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and to wait upon him, that wrappeth up himself in thick darkness, and hideth his face from the House of Jacob. This waiting doth not only signify a passive quietness, silence,
and to wait upon him, that wrappeth up himself in thick darkness, and Hideth his face from the House of Jacob. This waiting does not only signify a passive quietness, silence,
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but to resolve as the Church did for Zions sake, so for our own sake, not to hold our peace; we have for this an excellent president in the example of the Church, Psal. 44. 17. All this is come upon us (saith she) yet have we not forgotten thee,
but to resolve as the Church did for Zions sake, so for our own sake, not to hold our peace; we have for this an excellent president in the Exampl of the Church, Psalm 44. 17. All this is come upon us (Says she) yet have we not forgotten thee,
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There she spake to him, as her beloved, here she speaketh of him as a King; there she prayed for something that she wanted, here she praiseth, and giveth thanks for something she had received.
There she spoke to him, as her Beloved, Here she speaks of him as a King; there she prayed for something that she wanted, Here she Praiseth, and gives thanks for something she had received.
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I come now to consider the mercy or good thing she had received, which she expresseth in the same metaphorical dialect, which she useth throughout this Song.
I come now to Consider the mercy or good thing she had received, which she Expresses in the same metaphorical dialect, which she uses throughout this Song.
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In him all men live, move, and have their being, from him they have fruitful times and seasons, which fill their bellies with food, their hearts with gladness, their bellies are filled with his hid treasure.
In him all men live, move, and have their being, from him they have fruitful times and seasons, which fill their bellies with food, their hearts with gladness, their bellies Are filled with his hid treasure.
and subdued to himself, they are made partakes of more special grace, being called, justified, and sanctified, and such who shall hereafter be most certainly glorified.
and subdued to himself, they Are made partakes of more special grace, being called, justified, and sanctified, and such who shall hereafter be most Certainly glorified.
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4. But there is yet another specialty of Divine love, even amongst those who are made partakers of special saving graces, some are more specially favoured in this life,
4. But there is yet Another specialty of Divine love, even among those who Are made partakers of special Saving graces, Some Are more specially favoured in this life,
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and there shall be no want to any Soul there, especially we being taught by our Saviour, that every labourer in the Vineyard shall have his penny. But yet it is very probably judged by Divines, That in that firmament,
and there shall be no want to any Soul there, especially we being taught by our Saviour, that every labourer in the Vineyard shall have his penny. But yet it is very probably judged by Divines, That in that firmament,
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and that when Christ told his Disciples, they should sit upon twelve Thrones, judging the twelve Tribes of Israel, he by it expressed some greater degrees of glory,
and that when christ told his Disciples, they should fit upon twelve Thrones, judging the twelve Tribes of Israel, he by it expressed Some greater Degrees of glory,
then shall be the portion of his more common Disciples besides, that the Scriptures speaking of God's rewarding all men according to their works, compared with the disproportion which we see in the works of Believers, make it yet more probable:
then shall be the portion of his more Common Disciples beside, that the Scriptures speaking of God's rewarding all men according to their works, compared with the disproportion which we see in the works of Believers, make it yet more probable:
So that I must confess my self very inclinable in this point, to be of the mind of those Divines who think that in the Mansions of Glory, there shall be Chambers, though I am not able to distinguish them from the lower Rooms in those blessed Mansions. But yet I am not inclinable (supposing this) to interpret the Spouse as speaking of them here,
So that I must confess my self very inclinable in this point, to be of the mind of those Divines who think that in the Mansions of Glory, there shall be Chambers, though I am not able to distinguish them from the lower Rooms in those blessed Mansions. But yet I am not inclinable (supposing this) to interpret the Spouse as speaking of them Here,
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2. God hath Chambers of special Providence. Some indeed understand that Text, Isa. 26. 20. Come my people enter into the Chambers, and hide thy self;
2. God hath Chambers of special Providence. some indeed understand that Text, Isaiah 26. 20. Come my people enter into the Chambers, and hide thy self;
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But others (and I think better) interpret it as an invitation of God to his people in calamitous times to betake themselves into the Chambers of his special providenee, the Psalmist saith, Psal. 91. 1. He that dwelleth in the secret place of the most High, shall abide under the shadow of his Wings.
But Others (and I think better) interpret it as an invitation of God to his people in calamitous times to betake themselves into the Chambers of his special Providence, the Psalmist Says, Psalm 91. 1. He that dwells in the secret place of the most High, shall abide under the shadow of his Wings.
But in regard the Spouse here speaketh not of herself, as under any circumstances of outward misery or affliction; I do not think this is her meaning in this Text, these are not the Chambers, concerning which the Spouse boasteth, that the King had brought her into them, she is speaking here doubtless of more spiritual inward dispensations.
But in regard the Spouse Here speaks not of herself, as under any Circumstances of outward misery or affliction; I do not think this is her meaning in this Text, these Are not the Chambers, Concerning which the Spouse boasts, that the King had brought her into them, she is speaking Here doubtless of more spiritual inward dispensations.
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but you know it was my whole business in my last discourse to prove, and to give you some account of this, which may very well supersede any larger discourse upon it, under this Proposition. Abraham, Moses, and Daniel, and Job, were all entertained in these Chambers,
but you know it was my Whole business in my last discourse to prove, and to give you Some account of this, which may very well supersede any larger discourse upon it, under this Proposition. Abraham, Moses, and daniel, and Job, were all entertained in these Chambers,
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so are many of the Servants of God at this day, men mighty with God in prayer, such Favourites in the Court of Heaven, that they have no more to do then to form their Petitions,
so Are many of the Servants of God At this day, men mighty with God in prayer, such Favourites in the Court of Heaven, that they have no more to do then to from their Petitions,
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when the Lord appeared unto him in Gibeon, and asked him, what shall I give thee? and when after his prayer upon the dedication of his Temple, the Lord again appeared to him,
when the Lord appeared unto him in Gibeon, and asked him, what shall I give thee? and when After his prayer upon the dedication of his Temple, the Lord again appeared to him,
2. There is a presence of the Divine goodness; it's communicative goodness, for there is an essential goodness which can never be separated from it, wherever the divine being is, there is infinite goodness; but there is in God not only a goodness of perfection, which is essential to God,
2. There is a presence of the Divine Goodness; it's communicative Goodness, for there is an essential Goodness which can never be separated from it, wherever the divine being is, there is infinite Goodness; but there is in God not only a Goodness of perfection, which is essential to God,
because they shall be ever under the fullest manifestations of his glory and goodness, and the damned are said to depart from God, because they are never like more to see him,
Because they shall be ever under the Fullest manifestations of his glory and Goodness, and the damned Are said to depart from God, Because they Are never like more to see him,
or of our Souls, the first of which we usually call the good things of common providence. The latter, the good things of special grace. God is said to be present with,
or of our Souls, the First of which we usually call the good things of Common providence. The latter, the good things of special grace. God is said to be present with,
or absent from his people, with respect to the one, or to the other; with respect to the good things of common providence, God is present with a people,
or absent from his people, with respect to the one, or to the other; with respect to the good things of Common providence, God is present with a people,
so he is said to have forsaken them, and to be departed from them, when he leaves them to sicknesses, blasts them in their Estates, &c. thus Gods presence,
so he is said to have forsaken them, and to be departed from them, when he leaves them to Sicknesses, blasts them in their Estates, etc. thus God's presence,
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Now these things again are such as are either absolutely necessary to salvation; Or, 2. Such influences, as though they be not absolutely necessary to the salvation of the Soul, yet do highly accommodate the Soul in its way to Heaven.
Now these things again Are such as Are either absolutely necessary to salvation; Or, 2. Such influences, as though they be not absolutely necessary to the salvation of the Soul, yet do highly accommodate the Soul in its Way to Heaven.
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But now there are other influences of grace, exceeding pleasant, & of high advantage, & accomodation to the Soul in its way to Heaven, such are further degrees of strength, and ability, further freedom, l•fe, and activity, and chearfulne•s in the service of God, p•ace of conscience, and joy in the Holy Ghost, these are not absolutely necessary unto eternal life,
But now there Are other influences of grace, exceeding pleasant, & of high advantage, & accommodation to the Soul in its Way to Heaven, such Are further Degrees of strength, and ability, further freedom, l•fe, and activity, and chearfulne•s in the service of God, p•ace of conscience, and joy in the Holy Ghost, these Are not absolutely necessary unto Eternal life,
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and those Souls may be said to be brought into the Lords Chambers, to whom he vouchsafeth greater degrees of these gracious influences, and those Souls may be said to be under desertions, forsaken of God, to whom the Lord denieth such degrees of these influences,
and those Souls may be said to be brought into the lords Chambers, to whom he vouchsafeth greater Degrees of these gracious influences, and those Souls may be said to be under desertions, forsaken of God, to whom the Lord Denieth such Degrees of these influences,
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As to these God is very various in his dispensations, they being such dispensations, as God upon the covenant of grace is left at liberty to dispense out to the Souls of his people,
As to these God is very various in his dispensations, they being such dispensations, as God upon the Covenant of grace is left At liberty to dispense out to the Souls of his people,
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or to with-hold from them according to his own good pleasure, and wisdom, and which accordingly he doth dispense out in pursute of the design of his own glory,
or to withhold from them according to his own good pleasure, and Wisdom, and which accordingly he does dispense out in pursuit of the Design of his own glory,
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and preserving this or that part of it, no not the same parts of it, which is the reason of that sickness and mortality, with which some parts of it are affected more than others,
and preserving this or that part of it, no not the same parts of it, which is the reason of that sickness and mortality, with which Some parts of it Are affected more than Others,
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as shall keep up spiritual life in the Soul, yet for further gradual influences (the want of which is yet consistent with spiritual life in the Soul) the Lord granteth,
as shall keep up spiritual life in the Soul, yet for further gradual influences (the want of which is yet consistent with spiritual life in the Soul) the Lord grants,
and spiritual distempers, upon this are the grievous complaints of the people of God, of the strength of their corruptions, the violence of temptations, their deadness,
and spiritual distempers, upon this Are the grievous complaints of the people of God, of the strength of their corruptions, the violence of temptations, their deadness,
then he may be said to bring them into his Chambers; when they find more internal strength to the performance of their duties, that their meditation of God is more sweet to them, they can believe with less doubting, pray with more faith, more fervour, less distraction;
then he may be said to bring them into his Chambers; when they find more internal strength to the performance of their duties, that their meditation of God is more sweet to them, they can believe with less doubting, pray with more faith, more fervour, less distraction;
when they find more serenity, peace, and comfort within, than they have formerly experienced, then may the Lord be said to have brought them into his Chambers, the Chambers of his presence, when these abate,
when they find more serenity, peace, and Comfort within, than they have formerly experienced, then may the Lord be said to have brought them into his Chambers, the Chambers of his presence, when these abate,
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and the Soul lives, and no more but lives, complaining that it is without strength, ready to be overthrown by every motion of lust, by every forreign temptation, that the thoughts of God are troublesome to it, it may be terrible that it moves heavily, it doth something of its duty,
and the Soul lives, and no more but lives, complaining that it is without strength, ready to be overthrown by every motion of lust, by every foreign temptation, that the thoughts of God Are troublesome to it, it may be terrible that it moves heavily, it does something of its duty,
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and returned to Heaven, only to be found there, by fasting, and weeping, and earnest seeking after him; it apprehends God as angry, and not at rest in it;
and returned to Heaven, only to be found there, by fasting, and weeping, and earnest seeking After him; it apprehends God as angry, and not At rest in it;
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and be glad in his Salvation, then the Soul returneth unto its rest, Psal. 116. 7. Return unto thy rest O my Soul (saith David) for the Lord hath dealt graciously with thee.
and be glad in his Salvation, then the Soul returns unto its rest, Psalm 116. 7. Return unto thy rest Oh my Soul (Says David) for the Lord hath dealt graciously with thee.
David when he was under apprehensions that the Lord sustained him, resolves to lay himself down in peace, and sleep, Psal. 4. 7. God had dealt graciously with him.
David when he was under apprehensions that the Lord sustained him, resolves to lay himself down in peace, and sleep, Psalm 4. 7. God had dealt graciously with him.
What (saith he) should we understand by these Chambers but the mysteries of holy contemplations? The Astronomer indeed, that spends his time in the contemplation of the Stars, chuseth the roof of the House,
What (Says he) should we understand by these Chambers but the Mysteres of holy contemplations? The Astronomer indeed, that spends his time in the contemplation of the Stars, chooseth the roof of the House,
for our prospects of things afar off, and all contemplative Persons chuse Chambers, as places of privacy for their contemplations ▪ When the Lord raiseth the Soul to further degrees of spiritual-mindedness, and gives the Soul a power further to contemplate him in his Divine Nature and goodness,
for our prospects of things afar off, and all contemplative Persons choose Chambers, as places of privacy for their contemplations ▪ When the Lord Raiseth the Soul to further Degrees of spiritual-mindedness, and gives the Soul a power further to contemplate him in his Divine Nature and Goodness,
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and is troubled (thus it was with the Psalmist, Psal. 77. 3.) Another time when the meditation of God is sweet to the Soul (so it was with David, Psal. 104. 34.) when the Soul is able to meditate of God without distractions,
and is troubled (thus it was with the Psalmist, Psalm 77. 3.) another time when the meditation of God is sweet to the Soul (so it was with David, Psalm 104. 34.) when the Soul is able to meditate of God without distractions,
or disturbance, and can fit alone, and fancy that it seeth even the Heavens open, and beholdeth the glory of God, and its Redeemers arms open to receive it;
or disturbance, and can fit alone, and fancy that it sees even the Heavens open, and beholdeth the glory of God, and its Redeemer's arms open to receive it;
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because they are more peculiar Closets into which God hath taken, and may (for ought I know) yet take the Souls of some particular Servants of his, into which believers in general cannot expect to be brought, they being such as God in all times hath been pleased,
Because they Are more peculiar Closets into which God hath taken, and may (for ought I know) yet take the Souls of Some particular Servants of his, into which believers in general cannot expect to be brought, they being such as God in all times hath been pleased,
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I may call them Chambers of particular instruction. Before God had fully revealed his will in the holy Scriptures, written for our instruction, and consolation.
I may call them Chambers of particular instruction. Before God had Fully revealed his will in the holy Scriptures, written for our instruction, and consolation.
into these Chambers he took Abraham, when he did not hide from him what he intended to do to Sodom, and Moses, when he took him up into the Mount, and there gave him his law, instructing him in his, mind and will, that he might instruct the people under his charge, in these Chambers the Lord entertained Samuel, Elijah, Elisha;
into these Chambers he took Abraham, when he did not hide from him what he intended to do to Sodom, and Moses, when he took him up into the Mount, and there gave him his law, instructing him in his, mind and will, that he might instruct the people under his charge, in these Chambers the Lord entertained Samuel, Elijah, Elisha;
Gad, and Nathan, and all the Seers, and Prophets of whom you read in the Old Testament, and after them the blessed Apostles, and some primitive Christians.
Gad, and Nathan, and all the Seers, and prophets of whom you read in the Old Testament, and After them the blessed Apostles, and Some primitive Christians.
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And it seemeth by the answer of the Prophet Jeremy to Hananiah, that under the old dispensation, this was a piece of the Judgment, Jer. 28. 8, 9. The Prophets (saith he) which have been before me,
And it seems by the answer of the Prophet Jeremiah to Hananiah, that under the old Dispensation, this was a piece of the Judgement, Jer. 28. 8, 9. The prophets (Says he) which have been before me,
unless it were in such things which they required them to do, or to avoid, in force of the law of God given them by Moses, for though some of them wrought miracles,
unless it were in such things which they required them to do, or to avoid, in force of the law of God given them by Moses, for though Some of them wrought Miracles,
& though I dare not but say that God may yet to some particular Servants of his, not only more fully and clearly reveal what he hath in his word revealed, so as they may more clearly understand the Scriptures,
& though I Dare not but say that God may yet to Some particular Servants of his, not only more Fully and clearly reveal what he hath in his word revealed, so as they may more clearly understand the Scriptures,
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but upon his taking unto him our nature, we cannot but apprehend him more specially inclined, he therefore took our flesh, that he might be touched with the seeling of our infirmities, Heb. 2. 17. And in all things (saith the Apostle) it behoved him to be made like unto us, that he might be a merciful, and saithful High Priest.
but upon his taking unto him our nature, we cannot but apprehend him more specially inclined, he Therefore took our Flesh, that he might be touched with the seeling of our infirmities, Hebrew 2. 17. And in all things (Says the Apostle) it behooved him to be made like unto us, that he might be a merciful, and saithful High Priest.
but also by his choice, and assumption of the humane nature, engaged to a delight in the Sons of Men, though considering his Majesty and greatness, it behoved him not to make every Soul a Favourite, taking it up into the nearest degrees of communion, and fellowship with himself;
but also by his choice, and Assump of the humane nature, engaged to a delight in the Sons of Men, though considering his Majesty and greatness, it behooved him not to make every Soul a Favourite, taking it up into the nearest Degrees of communion, and fellowship with himself;
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some concerning this life, some respecting that which is to come, we have promises of special providence, special protection from dangers, support under them, deliverance from them, promises of special grace, manifestative love, Joh. 14. 21. I will love them, and manifest my self unto them, &c. promises of comfort, strength, &c. Now these promises are not made good to every Soul, at all times,
Some Concerning this life, Some respecting that which is to come, we have promises of special providence, special protection from dangers, support under them, deliverance from them, promises of special grace, manifestative love, John 14. 21. I will love them, and manifest my self unto them, etc. promises of Comfort, strength, etc. Now these promises Are not made good to every Soul, At all times,
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one Christian shall have more freedom, and liberty in his Spirit, then another, more quiet and peace in his Spirit then another he shall find more strength unto his duty then another.
one Christian shall have more freedom, and liberty in his Spirit, then Another, more quiet and peace in his Spirit then Another he shall find more strength unto his duty then Another.
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1. In regard of our own incertainty, and mutability, and disproportion to others; though we be made partakers of the same special saving grace that they are, there is nothing more evident upon observation,
1. In regard of our own incertainty, and mutability, and disproportion to Others; though we be made partakers of the same special Saving grace that they Are, there is nothing more evident upon observation,
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and hearing the Word of God, more in spiritual contemplation, and meditation, more reserved from the world, more watchful upon their own hearts and waies:
and hearing the Word of God, more in spiritual contemplation, and meditation, more reserved from the world, more watchful upon their own hearts and ways:
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Now though the Lord doth not distribute rewards strictly, according to our merits, yet he distributeth punishments, according to our demerits, and the withdrawing of these gradual influences, being species of punishments, it is very reasonable that as our hearts,
Now though the Lord does not distribute rewards strictly, according to our merits, yet he distributeth punishments, according to our demerits, and the withdrawing of these gradual influences, being species of punishments, it is very reasonable that as our hearts,
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and ways are uneven before God, so his ways in these dispensations should also be uneven towards us, that in the darkness of our Spirits, we might sometimes read the darkness of our loose, and sinful conversation.
and ways Are uneven before God, so his ways in these dispensations should also be uneven towards us, that in the darkness of our Spirits, we might sometime read the darkness of our lose, and sinful Conversation.
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while they are in the Chambers, we are kept in the lower Rooms, this is certain, that though possibly the punishment of sin be not alwaies the next cause, moving God to such dispensations,
while they Are in the Chambers, we Are kept in the lower Rooms, this is certain, that though possibly the punishment of since be not always the next cause, moving God to such dispensations,
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2. It may be reasonable that God should thus deal with us, that we might know (as I told you in handling the other Doctrine) that his grace is free, and he a free agent in the dispensation of it.
2. It may be reasonable that God should thus deal with us, that we might know (as I told you in handling the other Doctrine) that his grace is free, and he a free agent in the Dispensation of it.
Not only first grace, but further grace also in God is free; indeed else it could not be grace, we should never understand the freeness of grace, if it were equally dispensed.
Not only First grace, but further grace also in God is free; indeed Else it could not be grace, we should never understand the freeness of grace, if it were equally dispensed.
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and dependence upon God? of its hope in God, and patient expectation of, and waiting for God? where is the exercise of its patience, and submission to God under severer providences? It is reasonable that God should see all those blessed habits which he hath infused into the Soul; drawn forth into act.
and dependence upon God? of its hope in God, and patient expectation of, and waiting for God? where is the exercise of its patience, and submission to God under severer providences? It is reasonable that God should see all those blessed habits which he hath infused into the Soul; drawn forth into act.
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why Christ will manifest himself to some of his Saints, more then to others, because at some times the love of his people more manifesteth itself to him by a stricter keeping of his Commandments,
why christ will manifest himself to Some of his Saints, more then to Others, Because At Some times the love of his people more manifesteth itself to him by a Stricter keeping of his commandments,
though he will give them all glory, yet some shall in this life have Gods goodness made to pass before them, more then others, that others may see what it is to be much with God.
though he will give them all glory, yet Some shall in this life have God's Goodness made to pass before them, more then Others, that Others may see what it is to be much with God.
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God taketh Moses up into the Mount, and revealeth his mind, and will unto him, that he might teach the People over whom God had set him his Statutes, and Judgments;
God Takes Moses up into the Mount, and Revealeth his mind, and will unto him, that he might teach the People over whom God had Set him his Statutes, and Judgments;
and the Apostles under the New Testament, and doubtless the same reason is to be assigned for Gods more full revelation of his mind and will already revealed in the Scripture, to his faithful Servants in the Ministry, who generally know more of the sense of Scriptures,
and the Apostles under the New Testament, and doubtless the same reason is to be assigned for God's more full Revelation of his mind and will already revealed in the Scripture, to his faithful Servants in the Ministry, who generally know more of the sense of Scriptures,
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and the God of all comforts, who comforteth us in all tribulation, that we may be able to comfort them, which are in any trouble by the comfort wherewith we our selves are comforted of God.
and the God of all comforts, who comforts us in all tribulation, that we may be able to Comfort them, which Are in any trouble by the Comfort wherewith we our selves Are comforted of God.
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Let us not then accuse God in such dispensations of partiality, or injustice, let us not murmur that we have lesser shares in his manifestative love. This is a thing we are very prone to.
Let us not then accuse God in such dispensations of partiality, or injustice, let us not murmur that we have lesser shares in his manifestative love. This is a thing we Are very prove to.
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but it reacheth further, we shall find all our hearts too prone to this, to repine at the further manifestations of the love of God to others Souls, then unto ours.
but it reaches further, we shall find all our hearts too prove to this, to repine At the further manifestations of the love of God to Others Souls, then unto ours.
This our Saviour hints me in the Parable of the Labourers sent into the Vineyard, Mat. 20. 15. when those who had wrought all the day, received their penny, in proportion to those who had wrought but a few hours, they complained, the Master of the Vineyard saies to them.
This our Saviour hints me in the Parable of the Labourers sent into the Vineyard, Mathew 20. 15. when those who had wrought all the day, received their penny, in proportion to those who had wrought but a few hours, they complained, the Master of the Vineyard Says to them.
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why should we deny that to God, which every one of us claimeth to himself? The Prince will not allow the Subject to dispose of his favour, no more will the Father allow it to his Child;
why should we deny that to God, which every one of us claimeth to himself? The Prince will not allow the Subject to dispose of his favour, no more will the Father allow it to his Child;
You have this in the same Text, Friend, I do thee no wrong, Mat. 20. 15. This now dependeth upon this hypothesis, that the grace of God cannot be merited by any;
You have this in the same Text, Friend, I do thee no wrong, Mathew 20. 15. This now dependeth upon this hypothesis, that the grace of God cannot be merited by any;
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he that hath the greatest manifestations of Divine love, hath them freely, & he who hath the least discoveries of it, hath what he hath freely, without any preceding merit in himself.
he that hath the greatest manifestations of Divine love, hath them freely, & he who hath the least discoveries of it, hath what he hath freely, without any preceding merit in himself.
but he is unjust to neither, because neither hath merited any thing that he receiveth. 3. God hath with held from thee nothing for which he agreed with thee.
but he is unjust to neither, Because neither hath merited any thing that he receives. 3. God hath with held from thee nothing for which he agreed with thee.
because they had not more then those who had laboured less, Mat. 20. 15. Did I not (saith he) agree with thee for a peny? we can lay claim to nothing of anothers,
Because they had not more then those who had laboured less, Mathew 20. 15. Did I not (Says he) agree with thee for a penny? we can lay claim to nothing of another's,
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He that believes on me, is not condemned (saith our Saviour) he is passed from death to life. He hath agreed with us for all that grace, and mercy which is necessary to bring us to this Kingdom.
He that believes on me, is not condemned (Says our Saviour) he is passed from death to life. He hath agreed with us for all that grace, and mercy which is necessary to bring us to this Kingdom.
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But where hath the Lord agreed with the Souls of any of his people for equal measures of his manifestative love? Nay, plainly, God in the Covenant of his Grace hath reserved himself a liberty to chastife,
But where hath the Lord agreed with the Souls of any of his people for equal measures of his manifestative love? Nay, plainly, God in the Covenant of his Grace hath reserved himself a liberty to chastife,
But you will say, is not manifestative love promised? I answer it is, but so are not the measures of it, nor yet the particular time for the discovery of it. 2. It is but the matter of a conditional promise, John 14 21. He that hath my Commandments,
But you will say, is not manifestative love promised? I answer it is, but so Are not the measures of it, nor yet the particular time for the discovery of it. 2. It is but the matter of a conditional promise, John 14 21. He that hath my commandments,
The promises of Eternal life, and Salvation, are made to Faith, and holiness, without which (both which) none shall see God, but not to degrees of the one,
The promises of Eternal life, and Salvation, Are made to Faith, and holiness, without which (both which) none shall see God, but not to Degrees of the one,
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but the case is otherwise as to some degrees of the manifestative love of God, which much depend both upon degrees of faith, and degrees of holiness also.
but the case is otherwise as to Some Degrees of the manifestative love of God, which much depend both upon Degrees of faith, and Degrees of holiness also.
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Our Saviour hath determined doubts, and fears, indications of little faith, and reason will determine them inconsistent with much joy, peace, and comfort in the Soul;
Our Saviour hath determined doubts, and fears, indications of little faith, and reason will determine them inconsistent with much joy, peace, and Comfort in the Soul;
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that holiness in some good degree is necessary to our peace, will appear to any Soul, that considers, that nothing but sin will break our peace with God.
that holiness in Some good degree is necessary to our peace, will appear to any Soul, that considers, that nothing but since will break our peace with God.
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But he hath not agreed with every such Soul for the same measures of peace and comfort, the same degrees of his manifestative love, he hath reserved himself a liberty to reward those with these more special favours, who walk most closely,
But he hath not agreed with every such Soul for the same measures of peace and Comfort, the same Degrees of his manifestative love, he hath reserved himself a liberty to reward those with these more special favours, who walk most closely,
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Those therefore who find their Souls under temptations, to repine at God, for doing more for others then for them, should do well to reflect upon themselves,
Those Therefore who find their Souls under temptations, to repine At God, for doing more for Others then for them, should do well to reflect upon themselves,
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2. But Secondly, There being no merit in any thing we do or suffer, at Gods command, why should we think God obliged thus to reward the highest degrees of faith or holiness? What if God will hear one believers prayers sooner then anothers, what if he will give one such Soul more peace then another, who shall say unto him what doest thou,
2. But Secondly, There being no merit in any thing we do or suffer, At God's command, why should we think God obliged thus to reward the highest Degrees of faith or holiness? What if God will hear one believers Prayers sooner then another's, what if he will give one such Soul more peace then Another, who shall say unto him what dost thou,
4. I beseech you consider whether this fruit floweth not from a root of Pride. Why should my Eye be evil, because anothers is good? Why should I repine,
4. I beseech you Consider whither this fruit flows not from a root of Pride. Why should my Eye be evil, Because another's is good? Why should I repine,
if thy Soul saith, as Haman, to whom should the King more delight to honour then me, thou art like enough to meet with as great disappointment as he did;
if thy Soul Says, as Haman, to whom should the King more delight to honour then me, thou art like enough to meet with as great disappointment as he did;
2. Hath the King of glory, whom we serve Chambers, wherein he treateth the Souls of his Subjects, not only Mansions, but Chambers, further degrees of gracious influxes, & manifestations.
2. Hath the King of glory, whom we serve Chambers, wherein he Treateth the Souls of his Subject's, not only Mansions, but Chambers, further Degrees of gracious Influxes, & manifestations.
some indeed shall have greater degrees of reward then others, none shall serve him for nothing, there is a reward for every righteous Soul. He that serveth God in truth and sincerity,
Some indeed shall have greater Degrees of reward then Others, none shall serve him for nothing, there is a reward for every righteous Soul. He that serves God in truth and sincerity,
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Of Josiah it is said, Chron. 2. 34. That when he was but eight years old, he began to seek after the God of David his Father, what special favour he had from God, his story will tell you;
Of Josiah it is said, Chronicles 2. 34. That when he was but eight Years old, he began to seek After the God of David his Father, what special favour he had from God, his story will tell you;
he was early taken into the Chambers of glory, and while he was upon the Earth, God treated him in his Chambers, he would not in his days bring the intended evil upon Judah. Enoch walked with God, the Text saith he was not, for God took him. Timothy was a great Favourite, used as a great instrument for God,
he was early taken into the Chambers of glory, and while he was upon the Earth, God treated him in his Chambers, he would not in his days bring the intended evil upon Judah. Enoch walked with God, the Text Says he was not, for God took him. Timothy was a great Favourite, used as a great Instrument for God,
and great Commandment) with all their Soul, and all their strength, & all their might, God hath degrees of love to reward degrees of holiness & service,
and great Commandment) with all their Soul, and all their strength, & all their might, God hath Degrees of love to reward Degrees of holiness & service,
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yet clouded under darker dispensations, walking in the dark, and seeing no light, yet ordinarily it is otherwise, those who walk most in the light of holiness, have more of the light of Gods countenance, enjoy most peace,
yet clouded under Darker dispensations, walking in the dark, and seeing no Light, yet ordinarily it is otherwise, those who walk most in the Light of holiness, have more of the Light of God's countenance, enjoy most peace,
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if we will not do what in us lies to climb up those steps which God hath made for us, by which we may ascend into these Chambers, we must blame our selves, if we abide below:
if we will not do what in us lies to climb up those steps which God hath made for us, by which we may ascend into these Chambers, we must blame our selves, if we abide below:
Some Souls are dignified with a special communion, and familiarity with God, so was Abraham, Moses, David, yet possibly if we look into the records we have of their lives, we shall find more blots in some of them,
some Souls Are dignified with a special communion, and familiarity with God, so was Abraham, Moses, David, yet possibly if we look into the records we have of their lives, we shall find more blots in Some of them,
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though we cannot boast of such special providences as others, nor of such visions of peace, nor of so quick an hearing of our prayers, tho we dare not pretend to be such favourites of Heaven,
though we cannot boast of such special providences as Others, nor of such visions of peace, nor of so quick an hearing of our Prayers, though we Dare not pretend to be such favourites of Heaven,
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as the Queen of Sheba said of Solomons, 1 Kings 10. 8. Happy are thy Men, happy are these thy Servants, which stand continually before thee, and heaṙ thy wisdom.
as the Queen of Sheba said of Solomons, 1 Kings 10. 8. Happy Are thy Men, happy Are these thy Servants, which stand continually before thee, and heaṙ thy Wisdom.
I will shut up this discourse with two words of exhortation. 1. The first directed to those who can say with the Spouse, The King hath brought us into his Chambers.
I will shut up this discourse with two words of exhortation. 1. The First directed to those who can say with the Spouse, The King hath brought us into his Chambers.
as suited to to •his necessitous circumstances, another thing to rejoice in the love and favour of the giver. This is now the duty of the spiritual man;
as suited to to •his necessitous Circumstances, Another thing to rejoice in the love and favour of the giver. This is now the duty of the spiritual man;
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and all the affluences, and contentments of it, which is expressed in the next phrase, we will remember thy loves more then Wine, and is commensurate to what David saith, Lord lift thou up the light of thy countenance upon me,
and all the affluences, and contentment's of it, which is expressed in the next phrase, we will Remember thy loves more then Wine, and is commensurate to what David Says, Lord lift thou up the Light of thy countenance upon me,
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for thou shalt thereby make my heart more glad then in the day when their Corn and Wine increased ▪ I say this is not enough for a Soul thus dignified, he ought more to rejoice in the favour of God shewed him, in these specialties of his favour,
for thou shalt thereby make my heart more glad then in the day when their Corn and Wine increased ▪ I say this is not enough for a Soul thus dignified, he ought more to rejoice in the favour of God showed him, in these specialties of his favour,
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and that is faith, Remember his loves, so as for them to trust in God more, and to cast the care of thy Soul in an hour of distress, the better upon him, upon consideration of thy past and present experience.
and that is faith, remember his loves, so as for them to trust in God more, and to cast the care of thy Soul in an hour of distress, the better upon him, upon consideration of thy past and present experience.
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We are too ready, both to forget our sorrows, and to forget our comforts, to forget our sorrows, by giving our selves a liberty to the same sins for which we have smarted,
We Are too ready, both to forget our sorrows, and to forget our comforts, to forget our sorrows, by giving our selves a liberty to the same Sins for which we have smarted,
My second Branch of this Exhortation shall respect those whom God hath not thus far dignified; the Lord hath (as they hope) admitted them into his family, but he hath not yet brought them into his Chambers. Some communion with God they hope they have,
My second Branch of this Exhortation shall respect those whom God hath not thus Far dignified; the Lord hath (as they hope) admitted them into his family, but he hath not yet brought them into his Chambers. some communion with God they hope they have,
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1. Certainly they ought not to despond, and be dejected, and conclude against themselves, as if they had no share in the love of God, much less to repine, and murmur against God.
1. Certainly they ought not to despond, and be dejected, and conclude against themselves, as if they had no share in the love of God, much less to repine, and murmur against God.
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as by a Covenant, he that doth not grieve willingly, nor willingly afflict the Children of men, will not be alwaies crushing the Prisoners of the Earth,
as by a Covenant, he that does not grieve willingly, nor willingly afflict the Children of men, will not be always crushing the Prisoners of the Earth,
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It is the state of our Souls, that we are not perfect, neither as to action, nor as to fruition, but it is all our duty to strive after perfection, both after a perfection with respect to action, which the Apostle calls a perfecting holiness in the fear of the Lord, and a perfection as to fruition, as to the enioyment of God, you have heard that the King of Glory hath Chambers, in which he entertaineth some of his peoples Souls, admitting them to a fuller,
It is the state of our Souls, that we Are not perfect, neither as to actium, nor as to fruition, but it is all our duty to strive After perfection, both After a perfection with respect to actium, which the Apostle calls a perfecting holiness in the Fear of the Lord, and a perfection as to fruition, as to the enjoyment of God, you have herd that the King of Glory hath Chambers, in which he entertaineth Some of his peoples Souls, admitting them to a fuller,
as if God pleaseth to chain him for a time in a lower room (my meaning is to lay a necessity upon him to live beneath these Mountains) not to repine & murmur against God, not to conclude against his spiritual state,
as if God Pleases to chain him for a time in a lower room (my meaning is to lay a necessity upon him to live beneath these Mountains) not to repine & murmur against God, not to conclude against his spiritual state,
Every Soul that hath any spiritual sense, will acknowledge the desirableness of this. But will some Souls say, what shall we do, that we may attain them.
Every Soul that hath any spiritual sense, will acknowledge the desirableness of this. But will Some Souls say, what shall we do, that we may attain them.
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1. Study to abound in active grace. The grace I am speaking of is that grace wherein man is partly passive. Active grace is that by which we are inabled to our duty in obedience to the will of God;
1. Study to abound in active grace. The grace I am speaking of is that grace wherein man is partly passive. Active grace is that by which we Are enabled to our duty in Obedience to the will of God;
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the Stairs by which Souls ascend to the Kings Chambers, mentioned in the Text (as I have interpreted it) are the steps of universal holiness, which the Apostle calls,
the Stairs by which Souls ascend to the Kings Chambers, mentioned in the Text (as I have interpreted it) Are the steps of universal holiness, which the Apostle calls,
Dost thou ask me what I mean by behaving thy self well? I answer short. 1, Being watchful, and striving against sin, those corruptions especially, which thou shalt discern most busie in such an hour, such as murmuring, unbelief, impatience, &c. 2. Keeping up thy hope and saith in God, so did David (as I shewed you) Psal. 42. 5. Blessed are they saith our Saviour, who have not seen,
Dost thou ask me what I mean by behaving thy self well? I answer short. 1, Being watchful, and striving against since, those corruptions especially, which thou shalt discern most busy in such an hour, such as murmuring, unbelief, impatience, etc. 2. Keeping up thy hope and Says in God, so did David (as I showed you) Psalm 42. 5. Blessed Are they Says our Saviour, who have not seen,
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thus David, Psal. 63. 1, 2. My Soul longeth, my flesh thirsteth for thee, to see thy power, and thy glory, &c. 3. Abstract thy self as much as thou canst from the world.
thus David, Psalm 63. 1, 2. My Soul Longeth, my Flesh Thirsteth for thee, to see thy power, and thy glory, etc. 3. Abstract thy self as much as thou Canst from the world.
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but) much in contemplation, which brought contemplation afterward into a superstition, and a contemplative life to be cried up beyond all sense or reason.
but) much in contemplation, which brought contemplation afterwards into a Superstition, and a contemplative life to be cried up beyond all sense or reason.
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we who have tasted and experienced thy goodness ▪ will be glad. The word in the Hebrew NONLATINALPHABET, is expressive of the largest dilatation of the heart upon union with its object.
we who have tasted and experienced thy Goodness ▪ will be glad. The word in the Hebrew, is expressive of the Largest dilatation of the heart upon Union with its Object.
] The word again here used, is often used in the Old Testament, Exod. 4. 14. Jer. 31. 13, &c. I shall not undertake to justifie the Critical distinction some make betwixt these two words,
] The word again Here used, is often used in the Old Testament, Exod 4. 14. Jer. 31. 13, etc. I shall not undertake to justify the Critical distinction Some make betwixt these two words,
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or actions, signifying that affection [ in thee ] in Christ, as the principal object, and in the significations of thy love to us. The Proposition is shortly this.
or actions, signifying that affection [ in thee ] in christ, as the principal Object, and in the significations of thy love to us. The Proposition is shortly this.
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Jesus Christ, and the manifestations of his love to believers Souls, particularly in answering prayers, are the singular objects of their joy, and rejoycing.
jesus christ, and the manifestations of his love to believers Souls, particularly in answering Prayers, Are the singular objects of their joy, and rejoicing.
In order both to the explication and confirmation of this Proposition, I will guide you a little into the understanding of the nature of Joy, 2. Consider how Christ can be the object of the believers joy, and is more the object of his joy,
In order both to the explication and confirmation of this Proposition, I will guide you a little into the understanding of the nature of Joy, 2. Consider how christ can be the Object of the believers joy, and is more the Object of his joy,
Take joy considered in itself, it is but a natural plant, a power God hath given to every reasonable Soul, the object of it is some good, to which it is in some degree united,
Take joy considered in itself, it is but a natural plant, a power God hath given to every reasonable Soul, the Object of it is Some good, to which it is in Some degree united,
and is the Souls motion in order to a satisfaction, the like might be said of hope, but all joy, speaketh a Soul satisfaction, according to the measure of the joy, the rejoycing Soul hath alwaies in it a fulness, and a pleasing fulness;
and is the Souls motion in order to a satisfaction, the like might be said of hope, but all joy, speaks a Soul satisfaction, according to the measure of the joy, the rejoicing Soul hath always in it a fullness, and a pleasing fullness;
3. There is in all joy something of musick and melody, hence that phrase of leaping for joy, hence singing and shouting, are the natural expressions of joy;
3. There is in all joy something of music and melody, hence that phrase of leaping for joy, hence singing and shouting, Are the natural expressions of joy;
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and whatsoever we apprehend suited to any of our wants, or convenient for us in any of our circumstances that we call good, and whatsoever we apprehend under that notion,
and whatsoever we apprehend suited to any of our Wants, or convenient for us in any of our Circumstances that we call good, and whatsoever we apprehend under that notion,
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Christ is good, supremely good, as in him there is found, what is suited to the greatest wants and emptinesses, that the nature of man is exposed, and subject to.
christ is good, supremely good, as in him there is found, what is suited to the greatest Wants and emptinesses, that the nature of man is exposed, and Subject to.
And that the believer more valueth Christ then another man, ariseth only, 1. From his different apprehension. 2. From his different relation to him and interest in him.
And that the believer more valueth christ then Another man, arises only, 1. From his different apprehension. 2. From his different Relation to him and Interest in him.
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or the other we call good. The Soul is considerable, with respect to a present, or future state, the first is that which alone the most men are sensible of, or concerned for.
or the other we call good. The Soul is considerable, with respect to a present, or future state, the First is that which alone the most men Are sensible of, or concerned for.
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1. The first is by the Eye of sense, according to which we judge that good which gratifieth the exteriour senses, this of all is the most unmanly judgment of it,
1. The First is by the Eye of sense, according to which we judge that good which gratifieth the exterior Senses, this of all is the most unmanly judgement of it,
and indeed this is the judgment of the greatest part of the world, when they say, who will shew us any good? this is all they understand by it, who will gratify our sensitive appetites? These are the things they desire, delight,
and indeed this is the judgement of the greatest part of the world, when they say, who will show us any good? this is all they understand by it, who will gratify our sensitive appetites? These Are the things they desire, delight,
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2. A second Eye by which we discern good, and accordingly judge of it is the Eye of Reason, God hath indued man with a reasonable Soul, which hath several powers and faculties, amongst the rest, the understanding, by which I understand that power in man, by which he apprehendeth things,
2. A second Eye by which we discern good, and accordingly judge of it is the Eye of Reason, God hath endued man with a reasonable Soul, which hath several Powers and faculties, among the rest, the understanding, by which I understand that power in man, by which he apprehendeth things,
then the voluptuous man doth in pleasure, or the worldly man in wealth, that is their good, for which they contemn pleasures, and all sensual satisfactions.
then the voluptuous man does in pleasure, or the worldly man in wealth, that is their good, for which they contemn pleasures, and all sensual satisfactions.
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and causes of them, but Souls (an immortal part) capable of the favour of God, of an union and communion with him, they know that the happiness of man can lie in nothing beneath the favour of God, nothing beneath an union and communion with him, they have read it in the Word of God to which God hath wrought in their hearts a firm and full assent, that no man cometh to the Fathers but by Christ. There is no other name given under Heaven, no other way by which they can arrive at a true peace and happiness, either in this life,
and Causes of them, but Souls (an immortal part) capable of the favour of God, of an Union and communion with him, they know that the happiness of man can lie in nothing beneath the favour of God, nothing beneath an Union and communion with him, they have read it in the Word of God to which God hath wrought in their hearts a firm and full assent, that no man comes to the Father's but by christ. There is no other name given under Heaven, no other Way by which they can arrive At a true peace and happiness, either in this life,
and interest in him, or apprehensions at least of that relation, and interest. I told you before, that although an apprehended good be the object of our love, before we enjoy it, the Soul cannot but take some pleasure,
and Interest in him, or apprehensions At least of that Relation, and Interest. I told you before, that although an apprehended good be the Object of our love, before we enjoy it, the Soul cannot but take Some pleasure,
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how little must it be, while he neither feeth a need of him, nor yet can have any apprehension, that he hath any share or interest in him? It can be no more then as the rejoycing of an understanding man, to hear that an able Physician is come into the Country,
how little must it be, while he neither feeth a need of him, nor yet can have any apprehension, that he hath any share or Interest in him? It can be no more then as the rejoicing of an understanding man, to hear that an able physician is come into the Country,
And hence I say it is that one believer can rejoice in Christ more than another, because one mans apprehension of his part and interest in Christ, may be more full than anothers.
And hence I say it is that one believer can rejoice in christ more than Another, Because one men apprehension of his part and Interest in christ, may be more full than another's.
but in the notion in which he is mentioned all along this Song. i. e. considered as their Bridegroom, as united unto them, and having a particular favour, and relation to their Souls.
but in the notion in which he is mentioned all along this Song. i. e. considered as their Bridegroom, as united unto them, and having a particular favour, and Relation to their Souls.
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and perfect, so our apprehension of it will be most clear, and not interrupted. But that is not the theme of my present discourse, I am speaking of the object of believers joy in this life, not in that which shall be in that life which is to come,
and perfect, so our apprehension of it will be most clear, and not interrupted. But that is not the theme of my present discourse, I am speaking of the Object of believers joy in this life, not in that which shall be in that life which is to come,
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And you read of some whose rejoycing was to devour the poor, Hab. 3. 14. I told you before that Joy is nothing else but the satisfaction that the Soul hath,
And you read of Some whose rejoicing was to devour the poor, Hab. 3. 14. I told you before that Joy is nothing Else but the satisfaction that the Soul hath,
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Now the gratifying of lusts, and pleasing the senses, and the concupiscible, or irascible appetite, being that which low-born Souls have chosen as their good;
Now the gratifying of Lustiest, and pleasing the Senses, and the concupiscible, or irascible appetite, being that which low-born Souls have chosen as their good;
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Jam. 4. 9. This mirth, this laughter is madness, as Solomon speaks, Eccles. 2. 2. like the crackling of Thorns under a Pot, Eccles. 7. 6. Sorrow, saith Solomon, is better than it, for those that thus laugh, shall weep, Luk. 6. 25. The Soul that loves Christ cannot rejoyce with this Joy.
Jam. 4. 9. This mirth, this laughter is madness, as Solomon speaks, Eccles. 2. 2. like the crackling of Thorns under a Pot, Eccles. 7. 6. Sorrow, Says Solomon, is better than it, for those that thus laugh, shall weep, Luk. 6. 25. The Soul that loves christ cannot rejoice with this Joy.
and of his favour, with that self denial, which is necessary to those that will be his Disciples, with that taking up of the Cross, which is another Law of his Discipleship.
and of his favour, with that self denial, which is necessary to those that will be his Disciples, with that taking up of the Cross, which is Another Law of his Discipleship.
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Men of the world can rejoyce in full Barns, & Coffers, though in the mean time they have no sense, no hope of the pardon of their sins, and reconciliation with God;
Men of the world can rejoice in full Barns, & Coffers, though in the mean time they have no sense, no hope of the pardon of their Sins, and reconciliation with God;
the reason is, because they have set up these things as their chief good, and are not affected with the concerns of their Souls, as they relate to Eternity:
the reason is, Because they have Set up these things as their chief good, and Are not affected with the concerns of their Souls, as they relate to Eternity:
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A believing Soul in any measure satisfied concerning the Love of God to it, can rejoyce in the Wife of his bosom, in the Children which God hath given him, in the accommodations with which God hath blessed him as to the sweetning of this life,
A believing Soul in any measure satisfied Concerning the Love of God to it, can rejoice in the Wife of his bosom, in the Children which God hath given him, in the accommodations with which God hath blessed him as to the sweetening of this life,
Envy slayeth the fool (saith Solomon.) But every pious Soul, when he thinks how God hath blest him with a loving Wife, sweet and dutiful Children, a plentiful Estate,
Envy slays the fool (Says Solomon.) But every pious Soul, when he thinks how God hath blessed him with a loving Wife, sweet and dutiful Children, a plentiful Estate,
3. The Joy of the Soul in Christ is such, that it can rejoyce in him alone. It is the expression of the Prophet Habakkuk, ch. 3. v. 17, 18. Although the Figg-tree shall not blossom,
3. The Joy of the Soul in christ is such, that it can rejoice in him alone. It is the expression of the Prophet Habakkuk, changed. 3. v. 17, 18. Although the Fig tree shall not blossom,
Let a gracious Soul have but the sense of God's Love in Christ to his Soul, he can say to all the world as Esau (though not upon such a consideration) said to his Brother Jacob, I have enough my Brother, I have enough, keep what thou haft unto thy self.
Let a gracious Soul have but the sense of God's Love in christ to his Soul, he can say to all the world as Esau (though not upon such a consideration) said to his Brother Jacob, I have enough my Brother, I have enough, keep what thou haft unto thy self.
nor concerning himself for the share of Estate he had in it. If the Believer considereth his body, he seeth a crazy constitution, diseases growing upon him;
nor Concerning himself for the share of Estate he had in it. If the Believer Considereth his body, he sees a crazy constitution, diseases growing upon him;
but (as Job was) by the effective Providence of God, for the loss of the things of this life, the good things of the common Providence of God, caused by our own sinful hands,
but (as Job was) by the effective Providence of God, for the loss of the things of this life, the good things of the Common Providence of God, caused by our own sinful hands,
The Child of God is a parta ker of flesh and blood, and hath a sensitive appetite, which when gratified, necessarily causeth a joy proportionate to the good which it receiveth;
The Child of God is a Parta ker of Flesh and blood, and hath a sensitive appetite, which when gratified, necessarily Causes a joy proportionate to the good which it receives;
but from Christ; all is yours, and you are Christs, and Christ is Gods (saith the Apostle) so that while he rejoiceth in the gifts of common Providence, he rejoiceth in Christ,
but from christ; all is yours, and you Are Christ, and christ is God's (Says the Apostle) so that while he rejoices in the Gifts of Common Providence, he rejoices in christ,
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and was passionately desirous of the blessing of Children, an affection common to all (of that sex especially) and for which there was some more special reason in that Age and Nation, partly because of the promise of a numerous issue to Abraham, so as the Women that were Barren, lookt upon themselves as hardly the genuine Children of Abraham, at least not sharers in his blessing;
and was passionately desirous of the blessing of Children, an affection Common to all (of that sex especially) and for which there was Some more special reason in that Age and nation, partly Because of the promise of a numerous issue to Abraham, so as the Women that were Barren, looked upon themselves as hardly the genuine Children of Abraham, At least not sharers in his blessing;
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Under this great affliction she applies her self to God by prayer (the Key of the Womb is one of those Keys which the Jewish Doctors say God keepeth in his hand) God hears her prayer, she conceiveth,
Under this great affliction she Applies her self to God by prayer (the Key of the Womb is one of those Keys which the Jewish Doctors say God Keepeth in his hand) God hears her prayer, she conceiveth,
and brings forth Samuel, as in the first Chapter, she names him Samuel, to testify her joy in receiving him as an answer of her Prayer, upon which she dedicates him to the Lord, 1 Sam. 1. 28. So in the second Chapter she sings a Song of praise;
and brings forth Samuel, as in the First Chapter, she names him Samuel, to testify her joy in receiving him as an answer of her Prayer, upon which she dedicates him to the Lord, 1 Sam. 1. 28. So in the second Chapter she sings a Song of praise;
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David calleth God the gladness of his joy, (we translate it his exceeding joy) Psal. 43. 4. The Prophet Isaiah faith, Isaiah 29. 19. The meek shall encrease their joy in the Lord,
David calls God the gladness of his joy, (we translate it his exceeding joy) Psalm 43. 4. The Prophet Isaiah faith, Isaiah 29. 19. The meek shall increase their joy in the Lord,
It is a great piece of the Spiritual mans art, to rejoice in God, while he rejoiceth in the creature, to make Christ the gladness of his joy (as the Psalmist expresseth it;) now this motion of a pious Soul will appear to be natural, supposing him to be first enlightned to discern,
It is a great piece of the Spiritual men art, to rejoice in God, while he rejoices in the creature, to make christ the gladness of his joy (as the Psalmist Expresses it;) now this motion of a pious Soul will appear to be natural, supposing him to be First enlightened to discern,
The very light of nature shewed the Heathen, that the happiness of man lay in his union with the greatest good, thus far they were agreed by their common reason,
The very Light of nature showed the Heathen, that the happiness of man lay in his Union with the greatest good, thus Far they were agreed by their Common reason,
then in the obtaining of what is lesser, and to rejoice most in a good, most comprehensive of other particular goods, though it wanteth those particular good things.
then in the obtaining of what is lesser, and to rejoice most in a good, most comprehensive of other particular goods, though it Wants those particular good things.
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Rachel was a good Woman, Jacob was her Husband, to whom she was exceeding dear, he had a plentiful estate, 'tis hard to say what good she wanted, save Children only, that blessing her heart was upon, Jacob, was nothing, his estate nothing to her;
Rachel was a good Woman, Jacob was her Husband, to whom she was exceeding dear, he had a plentiful estate, it's hard to say what good she wanted, save Children only, that blessing her heart was upon, Jacob, was nothing, his estate nothing to her;
or in eternal misery, and again to be persuaded, That it can never live in eternal happiness, without an union with Christ, without his love manifested to it in the pardon of its sins,
or in Eternal misery, and again to be persuaded, That it can never live in Eternal happiness, without an Union with christ, without his love manifested to it in the pardon of its Sins,
3. Because it knoweth Christ and his loves are comprehensive of all other good, for if he hath given us Christ (saith the Apostle) shall he not also with him give us all things?
3. Because it Knoweth christ and his loves Are comprehensive of all other good, for if he hath given us christ (Says the Apostle) shall he not also with him give us all things?
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The personal excellencies of Christ, make him the object of our love, whom (saith the Apostle) having not seen, yet we love Love asks for nothing but amiableness in its object, no more doth desire (which is the first born of love) but joy requires propriety and union, Christ manifested to the Soul, can alone be the object of joy, but I added, especially in hearing, and answering Prayer; that was the case here;
The personal excellencies of christ, make him the Object of our love, whom (Says the Apostle) having not seen, yet we love Love asks for nothing but amiableness in its Object, no more does desire (which is the First born of love) but joy requires propriety and Union, christ manifested to the Soul, can alone be the Object of joy, but I added, especially in hearing, and answering Prayer; that was the case Here;
the Spouse had prayed, draw me, and we will run after thee, — she presently triumpheth in the hearing of her Prayers, and then addeth, we will be glad, and rejoice in thee.
the Spouse had prayed, draw me, and we will run After thee, — she presently Triumpheth in the hearing of her Prayers, and then adds, we will be glad, and rejoice in thee.
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We shall all along in Scripture find this made a great matter of joy in the hearts of Gods people, take the instances of Hannah and David. Hannah had been, 1 Sam. 1. praying unto God for a Child, the Lord answered, see how she rejoiceth, 1 Sam. 2. 1. Hannah prayed and said, My heart rejoiceth in the Lord, mine Horn is exalted in the Lord, my mouth is inlarged over mine Enemies,
We shall all along in Scripture find this made a great matter of joy in the hearts of God's people, take the instances of Hannah and David. Hannah had been, 1 Sam. 1. praying unto God for a Child, the Lord answered, see how she rejoices, 1 Sam. 2. 1. Hannah prayed and said, My heart rejoices in the Lord, mine Horn is exalted in the Lord, my Mouth is enlarged over mine Enemies,
because I rejoice in thy salvation, Concerning David we have many instances, Psal. 31. 21. Blessed be the Lord, for he hath shewed me his marvellous kindness in a strong City.
Because I rejoice in thy salvation, Concerning David we have many instances, Psalm 31. 21. Blessed be the Lord, for he hath showed me his marvellous kindness in a strong city.
in this he rejoiceth, and triumpheth, v. 6, 8. Psal. 6. 8. The Lord hath heard the voice of my weeping, the Lord hath heard my supplication, he will receive my prayer.
in this he rejoices, and Triumpheth, v. 6, 8. Psalm 6. 8. The Lord hath herd the voice of my weeping, the Lord hath herd my supplication, he will receive my prayer.
So again, Psal. 18. 6. & again, Psal. 28. 6. Blessed be the Lord, because he hath heard the voice of my supplications, so Psal. 116. 1. But there needeth no Scripture in the case, the experience of every Soul maketh it good;
So again, Psalm 18. 6. & again, Psalm 28. 6. Blessed be the Lord, Because he hath herd the voice of my supplications, so Psalm 116. 1. But there needs no Scripture in the case, the experience of every Soul makes it good;
The answer of Prayers must be the Souls satisfaction in the obtaining of its desires, this satisfaction ariseth from its union with its object, upon which joy is but a proper, and natural result, and consequent.
The answer of Prayers must be the Souls satisfaction in the obtaining of its Desires, this satisfaction arises from its Union with its Object, upon which joy is but a proper, and natural result, and consequent.
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as a God of truth and faithfulness, how to distinguish these two, I may possibly shew you in the application in some measure, it is the latter answer, not the former, which is Gods owning and acknowledgment of the Soul,
as a God of truth and faithfulness, how to distinguish these two, I may possibly show you in the application in Some measure, it is the latter answer, not the former, which is God's owning and acknowledgment of the Soul,
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and it is he that doth the thing desired, according to the promise, John 14. 13. Whatsoever you shall ask, that I will do, that the Father may be glorified in the Son, and because the thing is confirmed, the promise is doubled.
and it is he that does the thing desired, according to the promise, John 14. 13. Whatsoever you shall ask, that I will do, that the Father may be glorified in the Son, and Because the thing is confirmed, the promise is doubled.
and in the satisfaction of them they rejoice, their mirth is madness, and their laughter what doth it? this of all other is the most sordid joy, a rejoycing in iniquity,
and in the satisfaction of them they rejoice, their mirth is madness, and their laughter what does it? this of all other is the most sordid joy, a rejoicing in iniquity,
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how few understand any thing of it? I have often had occasion to tell you, that the spiritual state of a man or woman, is not so much to be determined from his understanding, and the notions there, men and women may have great degrees of knowledge,
how few understand any thing of it? I have often had occasion to tell you, that the spiritual state of a man or woman, is not so much to be determined from his understanding, and the notions there, men and women may have great Degrees of knowledge,
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To will is present with me saith Paul, and consequent to this are the workings of the offections. Thus a Christian is known by the objects of his love and hatred, his hope and fear, his desire and j•y. The last is what I have to do with in this place.
To will is present with me Says Paul, and consequent to this Are the workings of the offections. Thus a Christian is known by the objects of his love and hatred, his hope and Fear, his desire and j•y. The last is what I have to do with in this place.
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how shall I know my state by the workings of this affection? the answer is in the Text, the believer rej•yceth in Christ; the Apostle tells us that those that are the true circumc•sion, worship God in the Spirit,
how shall I know my state by the workings of this affection? the answer is in the Text, the believer rej•yceth in christ; the Apostle tells us that those that Are the true circumc•sion, worship God in the Spirit,
he could not glory in a total freedom from sin, he complaineth that he was sometime brought into Captivity to the law of his Members, Rom. 7. 22. But he did not rejoyce in iniquity.
he could not glory in a total freedom from since, he Complaineth that he was sometime brought into Captivity to the law of his Members, Rom. 7. 22. But he did not rejoice in iniquity.
Against whom do you sport your selves, Isa. 57. 4 Solomon tells us, That it is a sport to a fool to do mischief, & tells us of one who deceiveth his Neighbour,
Against whom do you sport your selves, Isaiah 57. 4 Solomon tells us, That it is a sport to a fool to do mischief, & tells us of one who deceives his Neighbour,
and saith, am I not in sport? his joy is either in the satisfaction of his concupiscible appetite; thus St. Peter tells us of some, That they count it pleasure to riot in the day time, 2 Pet. 2. 13. or in the satisfaction of his irascible appetite; thus some sport themselves in doing,
and Says, am I not in sport? his joy is either in the satisfaction of his concupiscible appetite; thus Saint Peter tells us of Some, That they count it pleasure to riot in the day time, 2 Pet. 2. 13. or in the satisfaction of his irascible appetite; thus Some sport themselves in doing,
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or beholding mischief, they rejoice at the destruction of him that hateth them, which was a thing Job purgeth himself from, Job 31. 29. or at the destruction of those that they hate, they rejoice to do evil, Prov. 2. 15. Yea,
or beholding mischief, they rejoice At the destruction of him that hates them, which was a thing Job Purgeth himself from, Job 31. 29. or At the destruction of those that they hate, they rejoice to do evil, Curae 2. 15. Yea,
Secondly, It is a sign that Soul truly rejoyceth in the Lord Jesus Christ, that can rejoyce in no sensible enjoyment, without the sense of God's love in, and through him.
Secondly, It is a Signen that Soul truly Rejoiceth in the Lord jesus christ, that can rejoice in no sensible enjoyment, without the sense of God's love in, and through him.
if at any time it wants the sense of God's love, and the pardon, of its sins, in and through Christ, will much evidence Christ to be the Head of his Joy, or his chief Joy. There are few Souls in this life, whose daies are without clouds;
if At any time it Wants the sense of God's love, and the pardon, of its Sins, in and through christ, will much evidence christ to be the Head of his Joy, or his chief Joy. There Are few Souls in this life, whose days Are without Clouds;
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now for a Soul under the fullest affluence of created comforts, to be able to rejoyce in nothing, in the absence of the sense of Christ's love, is an excellent sign.
now for a Soul under the Fullest affluence of created comforts, to be able to rejoice in nothing, in the absence of the sense of Christ's love, is an excellent Signen.
Abraham, Gen. 15. 2. when God bid him ask him what he should give him, replyeth, Lord, what canst thou give me so long as I go childless? This now argued that a Child was the chief of his desires,
Abraham, Gen. 15. 2. when God bid him ask him what he should give him, Replieth, Lord, what Canst thou give me so long as I go childless? This now argued that a Child was the chief of his Desires,
Abraham had a plentiful Estate, a beloved Wife, but his dissatisfaction, for want of an Heir, spake a Child to be his chief Joy, an object which his heart was ready more to rejoyce in,
Abraham had a plentiful Estate, a Beloved Wife, but his dissatisfaction, for want of an Heir, spoke a Child to be his chief Joy, an Object which his heart was ready more to rejoice in,
but Lord, what canst thou give me? what canst thou do for me? so long as I want the sense of thy love in Christ, all these things are nothing to me, whiles I have this dissatisfaction;
but Lord, what Canst thou give me? what Canst thou do for me? so long as I want the sense of thy love in christ, all these things Are nothing to me, while I have this dissatisfaction;
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That Soul which hath not chosen Christ for his portion, will hardly be content with Christ alone. Mephibosheth declared that Davia 's return in peace to Hicrus•lem, was his chief Joy, when upon David 's saying, Thou and Ziba divide the Lands, he calmly replied, 2 Sam. 19. 30. Yea, l•t him take all,
That Soul which hath not chosen christ for his portion, will hardly be content with christ alone. Mephibosheth declared that Davia is return in peace to Hicrus•lem, was his chief Joy, when upon David is saying, Thou and Ziba divide the Lands, he calmly replied, 2 Sam. 19. 30. Yea, l•t him take all,
It is said of the Primitive Martyrs, Heb. 10. 34. That they indured with joy the spoiling of their goods, knowing that they had in Heaven a far more induring substance.
It is said of the Primitive Martyrs, Hebrew 10. 34. That they endured with joy the spoiling of their goods, knowing that they had in Heaven a Far more enduring substance.
We lose possibly a dear relation, or a part of our estates, supposing now that at this time thou hast no apprehensions of the wrath of God, no fears as to the pardon of thy sins,
We loose possibly a dear Relation, or a part of our estates, supposing now that At this time thou hast no apprehensions of the wrath of God, no fears as to the pardon of thy Sins,
yet lifting up herself above her sorrows, and blessing God, that it is not her Husband, he is yet alive, you would easily conclude, that her Husband was her chief joy,
yet lifting up herself above her sorrows, and blessing God, that it is not her Husband, he is yet alive, you would Easily conclude, that her Husband was her chief joy,
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and dutiful Children, plentiful Estates, success in your tradings, and worldly businesses. I set an hedge of providence about you, whatsoever you take in hand doth prosper.
and dutiful Children, plentiful Estates, success in your tradings, and worldly businesses. I Set an hedge of providence about you, whatsoever you take in hand does prosper.
to rejoyce in him as our righteousness, as our strength, as our portion, as our All in all. I told you before that the Apostle, Phil. 3. thus describeth a true Christian, one that was of the true Circumcision: (The Jews he calls there the Concision) but saith he, We are the Circumcision, who rejoyce in Christ Jesus:
to rejoice in him as our righteousness, as our strength, as our portion, as our All in all. I told you before that the Apostle, Philip 3. thus Describeth a true Christian, one that was of the true Circumcision: (The jews he calls there the Concision) but Says he, We Are the Circumcision, who rejoice in christ jesus:
This is in opposition to a rejoycing in any Birth-priviledges, or Church-priviledges, or any Works of our own, as things that will serve us in any stead without a part in Christ,
This is in opposition to a rejoicing in any Birth-privileges, or Church privileges, or any Works of our own, as things that will serve us in any stead without a part in christ,
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O study thus to rejoyce in Christ, as he who hath trodden the Winepress of his Fathers wrath alone, and in his body upon the Cross suffered whatsoever was due to the Justice of God for the sins of Believers,
O study thus to rejoice in christ, as he who hath trodden the Winepress of his Father's wrath alone, and in his body upon the Cross suffered whatsoever was due to the justice of God for the Sins of Believers,
or at least all things of that nature will fall under three Heads. They are either sensual satisfactions; these are the objects of the voluptuous debauched Souls Joy:
or At least all things of that nature will fallen under three Heads. They Are either sensual satisfactions; these Are the objects of the voluptuous debauched Souls Joy:
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Or secondly, Sensible E•joyments; these are the objects of the worldling's Joy: Or thirdly, Spiritual blessings in Christ; these are the objects of the Believer's Joy.
Or secondly, Sensible E•joyments; these Are the objects of the worldling's Joy: Or Thirdly, Spiritual blessings in christ; these Are the objects of the Believer's Joy.
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Let me a little shew you the vanity and transitory nature of the two former. One man rejoyceth in the satisfactions of his sensual appetite, in the pleasure of his Eye,
Let me a little show you the vanity and transitory nature of the two former. One man Rejoiceth in the satisfactions of his sensual appetite, in the pleasure of his Eye,
if not for having pleasure in riot, in drunkenness, in lasciviousness, or in other sordid satisfactions? are these any more then brutish satisfactions beneath the rational Soul? will these things last for ever? will there not a time come,
if not for having pleasure in riot, in Drunkenness, in lasciviousness, or in other sordid satisfactions? Are these any more then brutish satisfactions beneath the rational Soul? will these things last for ever? will there not a time come,
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nay, doth not the pleasure of them perish with the using, and go out like a Candle, leaving a stench behind it, leaving some sour reflections upon the conscience, which the little tickling of pleasure which they afforded, no way compensateth. O vain man!
nay, does not the pleasure of them perish with the using, and go out like a Candle, leaving a stench behind it, leaving Some sour reflections upon the conscience, which the little tickling of pleasure which they afforded, no Way compensateth. O vain man!
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to make those things his chief business, satisfaction and joy, which will bring the greatest bitterness in the latter end? You compass your selves about with sparks, this you shall have at the Lords hand, you shall one day lie down in sorrow.
to make those things his chief business, satisfaction and joy, which will bring the greatest bitterness in the latter end? You compass your selves about with sparks, this you shall have At the lords hand, you shall one day lie down in sorrow.
how transitory is this Joy? whilst thou hast them, what necessities of thy Soul do they suit? will they give thee peace when thou art under any disturbance of mind? will they fit thee for,
how transitory is this Joy? while thou hast them, what necessities of thy Soul do they suit? will they give thee peace when thou art under any disturbance of mind? will they fit thee for,
and write upon them, Whose shall these things be? Nay, mayest thou not out-live all the comfort and satisfaction which thou hast in them? Or, may not they in a moment, by a Fire, by a Thief, by an Oppressor, be taken out of thy sight? Are they not Gourds, that come up in a night,
and write upon them, Whose shall these things be? Nay, Mayest thou not outlive all the Comfort and satisfaction which thou hast in them? Or, may not they in a moment, by a Fire, by a Thief, by an Oppressor, be taken out of thy sighed? are they not Gourds, that come up in a night,
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and may go down in a night, and leave us as much as any other exposed to the storms of this world? Are these things fit for the chief Joy of a reasonable Soul, a spiritual and immortal being that is under an Ordination to an eternal Existence,
and may go down in a night, and leave us as much as any other exposed to the storms of this world? are these things fit for the chief Joy of a reasonable Soul, a spiritual and immortal being that is under an Ordination to an Eternal Existence,
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so misplaced? Cannot he give the Soul the pardon of sin, and sense of that pardon, which produceth that peace which is past all understanding? Cannot he give the Soul a righteousness wherein the Soul shall another day stand before God,
so misplaced? Cannot he give the Soul the pardon of since, and sense of that pardon, which Produceth that peace which is passed all understanding? Cannot he give the Soul a righteousness wherein the Soul shall Another day stand before God,
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2. Consider how vainly thou hopest to enter hereafter into the Lord's Joy, who hast not rejoyced in him 〈 … 〉 Canst thou imagine, that Christ will be rest and 〈 … 〉 Soul in Heaven, when thy Soul hath taken no pleasure nor delight in him here.
2. Consider how vainly thou hopest to enter hereafter into the Lord's Joy, who hast not rejoiced in him 〈 … 〉 Canst thou imagine, that christ will be rest and 〈 … 〉 Soul in Heaven, when thy Soul hath taken no pleasure nor delight in him Here.
unless we have a property and interest in it, and have some sense and apprehension of that interest, so that it is no more in our power, to rejoyce in Christ, than to give our selves an interest and part in him,
unless we have a property and Interest in it, and have Some sense and apprehension of that Interest, so that it is no more in our power, to rejoice in christ, than to give our selves an Interest and part in him,
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But yet we may do something in the use of the common grace of God, given to all of us who sit under the Gospel, in order to our having a part and interest in him.
But yet we may do something in the use of the Common grace of God, given to all of us who fit under the Gospel, in order to our having a part and Interest in him.
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1. We may read the Scriptures, and hear the Word of God, and mediate upon what we read and hear, in order to our conviction of that infinite excellency that is in Christ,
1. We may read the Scriptures, and hear the Word of God, and mediate upon what we read and hear, in order to our conviction of that infinite excellency that is in christ,
2. We may study and meditate upon the vanity of sensual joy, or joying meerly in sensible things, and how unfit they are to be the chief Joy of our Souls.
2. We may study and meditate upon the vanity of sensual joy, or joying merely in sensible things, and how unfit they Are to be the chief Joy of our Souls.
I speak now upon advantage, to you that understand you have Souls under an ordination to an eternal Existence, that know the state of the Soul by nature,
I speak now upon advantage, to you that understand you have Souls under an ordination to an Eternal Existence, that know the state of the Soul by nature,
I am calling to you, but for the exercise of an habit, with which God hath indeed indued you, the exerting of a power with which God hath blessed you, the using of a right which God hath given you There are amongst others two great causes why Christians do not so rejoyce in Christ as they ought to do.
I am calling to you, but for the exercise of an habit, with which God hath indeed endued you, the exerting of a power with which God hath blessed you, the using of a right which God hath given you There Are among Others two great Causes why Christians do not so rejoice in christ as they ought to do.
and cherishing our doubts, and giving way to our groundless fears, and forgetting the Covenant of Grace, not saying often enough to our Souls, Why art thou cast down O my Soul! &c. 2. The second is, Their too much carnality or worldliness.
and cherishing our doubts, and giving Way to our groundless fears, and forgetting the Covenant of Grace, not saying often enough to our Souls, Why art thou cast down Oh my Soul! etc. 2. The second is, Their too much carnality or worldliness.
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if the Fig-tree did not blossom, and there were no fruit on the Vine? How ready are we to rejoyce in our creature-comforts when we have them, more than in the Love of Christ to our Souls? whence is this but from our too much savouring, minding,
if the Fig tree did not blossom, and there were no fruit on the Vine? How ready Are we to rejoice in our Creature comforts when we have them, more than in the Love of christ to our Souls? whence is this but from our too much savouring, minding,
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Is the hearing of Prayers such a matter of joy to a gracious man? how should this engage us, 1. So to pray, that we may receive an answer of them from the Lord? 2. To look after our Prayers,
Is the hearing of Prayers such a matter of joy to a gracious man? how should this engage us, 1. So to pray, that we may receive an answer of them from the Lord? 2. To look After our Prayers,
and the answers of them, that the sense of such an answer may excite our joy in Christ? As to the first, I have spoken so fully to it under the first Doctrine I handled from this Text, that I shall not need again to inlarge upon it here.
and the answers of them, that the sense of such an answer may excite our joy in christ? As to the First, I have spoken so Fully to it under the First Doctrine I handled from this Text, that I shall not need again to enlarge upon it Here.
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Foolish Children that shoot Arrows, and never look after them, lose that pleasure and content in their game, which those have who observe what becomes of their Arrows and how near they come to the mark to which they are directed and levelled.
Foolish Children that shoot Arrows, and never look After them, loose that pleasure and content in their game, which those have who observe what becomes of their Arrows and how near they come to the mark to which they Are directed and leveled.
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Formal Christians who send up Prayers to Heaven, and never look after them, never consider whether the Lord answereth them yea or no, lose that pleasure and satisfaction which the Soul hath that watcheth his Prayers;
Formal Christians who send up Prayers to Heaven, and never look After them, never Consider whither the Lord Answers them yea or no, loose that pleasure and satisfaction which the Soul hath that watches his Prayers;
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and with David, when early in the morning he hath directed his Prayers to God (as Psal. 5. 3.) looketh up. You read of the Prophet Habakkuk, when, chap. 1. he had been putting up his Prayer to God, he resolveth, chap. 2. v. 1. to stand upon his watch,
and with David, when early in the morning he hath directed his Prayers to God (as Psalm 5. 3.) looks up. You read of the Prophet Habakkuk, when, chap. 1. he had been putting up his Prayer to God, he resolves, chap. 2. v. 1. to stand upon his watch,
How a Christian shall know whether God hath heard and answered his prayers yea or no? The difficulty lies upon two things: 1. Ʋpon God's different ways of answering.
How a Christian shall know whither God hath herd and answered his Prayers yea or no? The difficulty lies upon two things: 1. Ʋpon God's different ways of answering.
and tender compassion, seeing, and pitying the misery and needs of his creatures (as our Saviour saith, He hears the young Ravens when they cry unto him;) Not as from a God in Christ reconciled,
and tender compassion, seeing, and pitying the misery and needs of his creatures (as our Saviour Says, He hears the young Ravens when they cry unto him;) Not as from a God in christ reconciled,
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and testifications of the Love of God in Christ can bring the Soul to a gladness and rejoycing in Christ upon that occasion and motive. As to the first,
and testifications of the Love of God in christ can bring the Soul to a gladness and rejoicing in christ upon that occasion and motive. As to the First,
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as a God of Truth and Faithfulness, fulfilling his promise to the Soul. His promise to his people is to with-hold from them no good thing, that is, nothing which shall be truly and really good for them, considered in their circumstances:
as a God of Truth and Faithfulness, fulfilling his promise to the Soul. His promise to his people is to withhold from them no good thing, that is, nothing which shall be truly and really good for them, considered in their Circumstances:
Suppose a Christian lying under the power of some mortal disease, under which he hath often prayed, that if it were possible, God would make the bitter Cup of Death to pass from him:
Suppose a Christian lying under the power of Some Mortal disease, under which he hath often prayed, that if it were possible, God would make the bitter Cup of Death to pass from him:
but they find within themselves a further contentedness with the good pleasure of God, a power to glory in their tribulation, and to rejoyce in the hopes of that glory of God to which its affliction is bringing it;
but they find within themselves a further contentedness with the good pleasure of God, a power to glory in their tribulation, and to rejoice in the hope's of that glory of God to which its affliction is bringing it;
2. As to the giving in of such spiritual mercies as we have begg'd of God, in their kind, whether they be peace of Conscience, strength against temptations, power against corruptions, sensible consolations, more freedom and liveliness unto,
2. As to the giving in of such spiritual Mercies as we have begged of God, in their kind, whither they be peace of Conscience, strength against temptations, power against corruptions, sensible consolations, more freedom and liveliness unto,
because they may be consequent to the removal of some bodily distempers, whose influence upon the mind, might cause those troubles, that weakness or dulness, such as Melancholy, &c. But hath God no hand in bringing or removing such bodily causes? if he hath (as certainly there is no evil in our bodies more than in our Cities, which he hath not done) why may not God both afflict us as to our spirits, by sending such distempers upon our bodies,
Because they may be consequent to the removal of Some bodily distempers, whose influence upon the mind, might cause those Troubles, that weakness or dullness, such as Melancholy, etc. But hath God no hand in bringing or removing such bodily Causes? if he hath (as Certainly there is no evil in our bodies more than in our Cities, which he hath not done) why may not God both afflict us as to our spirits, by sending such distempers upon our bodies,
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3. The greatest difficulty of judgment in this case is as to those things which are but NONLATINALPHABET, the things which concern this life, which God giveth to the righteous as well as the wicked, to the sinner crying unto him,
3. The greatest difficulty of judgement in this case is as to those things which Are but, the things which concern this life, which God gives to the righteous as well as the wicked, to the sinner crying unto him,
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How a Christian shall discern that God when he gives him in these mercies, gives them in as a God of Truth and Faithfulness, remembring his promise to his Servants;
How a Christian shall discern that God when he gives him in these Mercies, gives them in as a God of Truth and Faithfulness, remembering his promise to his Servants;
Such were the Quails, Num. 11. 31, 32, 33. the Text saith, while the flesh was yet between their teeth, e're it was chewed, the wrath of the Lord was kindled against the People.
Such were the Quails, Num. 11. 31, 32, 33. the Text Says, while the Flesh was yet between their teeth, ever it was chewed, the wrath of the Lord was kindled against the People.
But when a Christian begs of God any good thing, without too much impatience, and importunity, with an indifferency of Spirit, resigning up himself to the will of God,
But when a Christian begs of God any good thing, without too much impatience, and importunity, with an indifferency of Spirit, resigning up himself to the will of God,
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This I think was the case of Hannah, 1 Sam. 1. She was indeed grieved, and troubled, because God had denied to her the blessing of a Child, in this trouble she prays in a solemn manner, we read not of any anger in her Spirit against God, any impatience,
This I think was the case of Hannah, 1 Sam. 1. She was indeed grieved, and troubled, Because God had denied to her the blessing of a Child, in this trouble she prays in a solemn manner, we read not of any anger in her Spirit against God, any impatience,
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or sinful importunity, but she prays as a Woman of a troubled Spirit, the Lord gives her a Child, it was but a mercy of a common nature, wicked Women have Children as well as others;
or sinful importunity, but she prays as a Woman of a troubled Spirit, the Lord gives her a Child, it was but a mercy of a Common nature, wicked Women have Children as well as Others;
This is also exemplified in the case of Hannah, in the text before-mentioned, 1 Sam. 1. 27, 28. For this Child, saith she, I prayed, the Lord hath given me my Petition which I asked of him,
This is also exemplified in the case of Hannah, in the text beforementioned, 1 Sam. 1. 27, 28. For this Child, Says she, I prayed, the Lord hath given me my Petition which I asked of him,
v. 17. To offer the Sacrifice of Thanksgiving, &c. Now where upon prayer for a more common mercy, suppose life, health, riches, success in business, we find that the Lord hath given us both the thing which we asked of God,
v. 17. To offer the Sacrifice of Thanksgiving, etc. Now where upon prayer for a more Common mercy, suppose life, health, riches, success in business, we find that the Lord hath given us both the thing which we asked of God,
I shall now proceed (as God gives me opportunity) to the other effect this mercy had upon the Spouse, We will remember thy loves more than Wine. But of this hereafter.
I shall now proceed (as God gives me opportunity) to the other Effect this mercy had upon the Spouse, We will Remember thy loves more than Wine. But of this hereafter.
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YOU heard in my last discourse the first effect, that the Beloveds favour, shewed to his Spouse, in the quick return he made to her prayers, and the royal favour he had bestowed upon her, in bringing her into his Chambers, admitting her to some more special,
YOU herd in my last discourse the First Effect, that the Beloveds favour, showed to his Spouse, in the quick return he made to her Prayers, and the royal favour he had bestowed upon her, in bringing her into his Chambers, admitting her to Some more special,
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But the Spouse resolves to keep up here, and to this end she saith, She will remember the Loves of Christ, and give them a memorial suited to their excellency.
But the Spouse resolves to keep up Here, and to this end she Says, She will Remember the Loves of christ, and give them a memorial suited to their excellency.
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In the handling of it, I shall keep to my usual method of Explication, Confirmation, and Application. In the Explication I shall inquire what is here meant by Christ's Loves; 2. What is meant by Wine;
In the handling of it, I shall keep to my usual method of Explication, Confirmation, and Application. In the Explication I shall inquire what is Here meant by Christ's Loves; 2. What is meant by Wine;
We met with the same word, v. 2. the Septuagint translate it NONLATINALPHABET, and according to them the Vulgar Latine, Ʋbera tua, thy Breasts; that which causeth the different reading is the cognation of that word which signifieth Love, with that which signifieth a Breast (the difference is only in the points) the matter is not hard to compound;
We met with the same word, v. 2. the septuagint translate it, and according to them the vulgar Latin, Ʋbera tua, thy Breasts; that which Causes the different reading is the cognation of that word which signifies Love, with that which signifies a Breast (the difference is only in the points) the matter is not hard to compound;
for those that will have it translated Breasts, agree in the sense, thy Loves; all the difference is, we contend, the word in its original signification primarily so signifieth;
for those that will have it translated Breasts, agree in the sense, thy Loves; all the difference is, we contend, the word in its original signification primarily so signifies;
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We all know that in its primary & literal signification, it signifieth the Juice of the Grape; certainly this is much too low a signification for this place:
We all know that in its primary & literal signification, it signifies the Juice of the Grape; Certainly this is much too low a signification for this place:
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It hath besides this a figurative sense in Scripture, and so it is either taken Synecdochically. Thus Bread and Wine in Scripture doth often signifie all things necessary for our food and subsistence;
It hath beside this a figurative sense in Scripture, and so it is either taken Synecdochically. Thus Bred and Wine in Scripture does often signify all things necessary for our food and subsistence;
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2. It is an usual observation of Divines, that words of sense used in holy Writ, do not signifie the bare acts of those senses which are expressed by them, but those affections which are excited by such acts in our Souls,
2. It is an usual observation of Divines, that words of sense used in holy Writ, do not signify the bore acts of those Senses which Are expressed by them, but those affections which Are excited by such acts in our Souls,
When Solomon calls to the young man to Remember his Creator in the daies of his youth, he intendeth not only the act of his memory and understanding, that he should call to mind that he had a Creator,
When Solomon calls to the young man to remember his Creator in the days of his youth, he intends not only the act of his memory and understanding, that he should call to mind that he had a Creator,
and what a one he was, but that he should rėmember to love him, and to fear, and obey him; to pay him the homage that was due to him, Eccles. 12. 1. When the people of God in Scripture prayed.
and what a one he was, but that he should rėmember to love him, and to Fear, and obey him; to pay him the homage that was due to him, Eccles. 12. 1. When the people of God in Scripture prayed.
that the Lord would remember his tender mercies, Psal. 25. 6. And David prays, that the Lord would remember him, and all his afflictions, Psal. 132. 1. and that the Lord would remember his Word unto his Servant:
that the Lord would Remember his tender Mercies, Psalm 25. 6. And David prays, that the Lord would Remember him, and all his afflictions, Psalm 132. 1. and that the Lord would Remember his Word unto his Servant:
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He prays that the Lord would shew him the goodness that he had promised, and suit his dispensations of providence to his afflicted state in proportionable succours.
He prays that the Lord would show him the Goodness that he had promised, and suit his dispensations of providence to his afflicted state in proportionable succours.
So when God's People promise to remember him, the promise is not of a bare act of the memory and understanding, but of the several powers and faculties of the Soul, usually set on work by such a notion and remembrance of things of that nature,
So when God's People promise to Remember him, the promise is not of a bore act of the memory and understanding, but of the several Powers and faculties of the Soul, usually Set on work by such a notion and remembrance of things of that nature,
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Thus remembring, is opposed to forgetting. To the practice of any duty incumbent upon us, is not only required our notion or knowledge of the thing as our duty,
Thus remembering, is opposed to forgetting. To the practice of any duty incumbent upon us, is not only required our notion or knowledge of the thing as our duty,
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but to lock up in them spiritual notions and impressions. Two waies we serve God with our memories, 1. When we use them to retain spiritual notions, to keep up the Knowledge of God, and the things of God in us, 2. When we use them as repositories for the works of God, for the retaining in our minds what God hath done for us. 2. As it is in it self an homage to God, the homage of that power in us which we call the memory; so it is the Mother of all our other homage:
but to lock up in them spiritual notions and impressions. Two ways we serve God with our memories, 1. When we use them to retain spiritual notions, to keep up the Knowledge of God, and the things of God in us, 2. When we use them as Repositories for the works of God, for the retaining in our minds what God hath done for us. 2. As it is in it self an homage to God, the homage of that power in us which we call the memory; so it is the Mother of all our other homage:
we must remember a thing past, before we can be afresh affected with it; before in the sense of it we can do any thing, which such a dispensation calleth to us for.
we must Remember a thing past, before we can be afresh affected with it; before in the sense of it we can do any thing, which such a Dispensation calls to us for.
David promiseth unto God not only a meditation of his Law, and Word, his Statutes and Precepts, Psal. 119. 148. 15 but also of his Works, Psal. 77. 12. 143. 5. The Works of God are either more publick and general, or more private and personal. There are Works of God without us, such are his Works of Creation and Providence; works of Go d upon us and within us, such are all his works of special grace:
David promises unto God not only a meditation of his Law, and Word, his Statutes and Precepts, Psalm 119. 148. 15 but also of his Works, Psalm 77. 12. 143. 5. The Works of God Are either more public and general, or more private and personal. There Are Works of God without us, such Are his Works of Creation and Providence; works of Go worser upon us and within us, such Are all his works of special grace:
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3. It implieth suitable affections; the exciting of such inward affections in the Soul, as the remembrance of so sweet and obliging objects are proper to excite.
3. It Implies suitable affections; the exciting of such inward affections in the Soul, as the remembrance of so sweet and obliging objects Are proper to excite.
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Ʋnbelief in Scripture is called a not remembring, because forgetfulness is one cause of unbelief, Psal. 78. 42. v. 41. They turned back, and tempted God,
Ʋnbelief in Scripture is called a not remembering, Because forgetfulness is one cause of unbelief, Psalm 78. 42. v. 41. They turned back, and tempted God,
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So Mat. 16. 9, 10. Christ calls his Disciples men of little faith, for reasoning with themselves, because they had brought no bread in a distrust of his power,
So Mathew 16. 9, 10. christ calls his Disciples men of little faith, for reasoning with themselves, Because they had brought no bred in a distrust of his power,
these were the ancient works of God in kindness to his people, as you will find, v. 14. 15, 16. My mouth (saith David) Psal. 63. 6. shall praise thee with joyful lips,
these were the ancient works of God in kindness to his people, as you will find, v. 14. 15, 16. My Mouth (Says David) Psalm 63. 6. shall praise thee with joyful lips,
Every mans Soul doth naturally desire good, good and evil are the two things which make impressions upon the mind of man, evil leaves an impression of fear, and sorrow, and anger. Good makes an impression of love, joy, delight, and as are the degrees of the one and the other,
Every men Soul does naturally desire good, good and evil Are the two things which make impressions upon the mind of man, evil leaves an impression of Fear, and sorrow, and anger. Good makes an impression of love, joy, delight, and as Are the Degrees of the one and the other,
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Health, peace, success in business, are things we call good, but their goodness lieth only in a suitableness they have to the wants of our outward man, what are any of these things to the Soul? the loves of Christ are suited to the wants of the Soul,
Health, peace, success in business, Are things we call good, but their Goodness lies only in a suitableness they have to the Wants of our outward man, what Are any of these things to the Soul? the loves of christ Are suited to the Wants of the Soul,
and faithfulness, Psal. 111. 4. He hath made his wonderful works to be remembred. It is a complement we sometime• use with our Friends, when we make them presents,
and faithfulness, Psalm 111. 4. He hath made his wondered works to be remembered. It is a compliment we sometime• use with our Friends, when we make them presents,
God in the dispensations of his grace and mercy, is often in Scripture said, to remember his Covenant, his word, his holy promise, and he expecteth that when we receive any such favours, we should remember his loves,
God in the dispensations of his grace and mercy, is often in Scripture said, to Remember his Covenant, his word, his holy promise, and he Expects that when we receive any such favours, we should Remember his loves,
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and remember our Covenants and Vows, so as that M•n or Woman that doth not remember the loves of Christ, doth not answer Gods ends in the manifestations of his love to us,
and Remember our Covenants and Vows, so as that M•n or Woman that does not Remember the loves of christ, does not answer God's ends in the manifestations of his love to us,
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Do the most of Christians (such I mean as are so called) remember the loves of Christ more then Wine? What means •hen the most of peoples never looking after a particular share, or interest in them.
Do the most of Christians (such I mean as Are so called) Remember the loves of christ more then Wine? What means •hen the most of peoples never looking After a particular share, or Interest in them.
The love of Christ (considered in itself) is nothing else but his good will to the Children of Men, this was evidenced in his not taking upon him the nature of Angels, but the nature of the Seed of Abraham, in his dying upon the Cross for us, the publication of his Gospel to us, the committing of the word of reconciliation to his Ministers, who are sent out as the Ambassadours of Christ, intreating men to be reconciled unto God. Do men remember this love more then Wine, who reject this counsel of God for their salvation, who trample this blood under foot,
The love of christ (considered in itself) is nothing Else but his good will to the Children of Men, this was evidenced in his not taking upon him the nature of Angels, but the nature of the Seed of Abraham, in his dying upon the Cross for us, the publication of his Gospel to us, the committing of the word of reconciliation to his Ministers, who Are sent out as the ambassadors of christ, entreating men to be reconciled unto God. Do men Remember this love more then Wine, who reject this counsel of God for their salvation, who trample this blood under foot,
and do despight to the covenant of Grace, and all this, for what comes under no better notion than this of Wine, either things pleasant, or things profitable, either the satisfaction of their lusts,
and do despite to the Covenant of Grace, and all this, for what comes under no better notion than this of Wine, either things pleasant, or things profitable, either the satisfaction of their Lustiest,
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The world is full, either of such as are excessive drinkers of Wine, or Merchants for it, but how thin is it of such as have any remembrance of Christs love? who as the Apostle tells us, died to redeem us from our vain conversation, 1 ▪ Pet. 1. 18. For we were not redeemed with corruptible things,
The world is full, either of such as Are excessive drinkers of Wine, or Merchant's for it, but how thin is it of such as have any remembrance of Christ love? who as the Apostle tells us, died to Redeem us from our vain Conversation, 1 ▪ Pet. 1. 18. For we were not redeemed with corruptible things,
who can be said to remember Christs love more then Wine, that lives in those sins which crucified him, who was the Lord of life? Yet is not this the course of the most Men and Women, who never think of their dying Saviour, to restrain them in their drunkennesses, debaucheries, in their greatest excesses of Riot? Nay,
who can be said to Remember Christ love more then Wine, that lives in those Sins which Crucified him, who was the Lord of life? Yet is not this the course of the most Men and Women, who never think of their dying Saviour, to restrain them in their Drunkennesses, debaucheries, in their greatest Excesses of Riot? Nay,
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for how can they say that they remember Christs loves above their lusts, that will not quench one lust for his sake, they in whom the remembrance of Christs death will not extinguish one vile affection, one spark of pleasing lust, will not the most of men,
for how can they say that they Remember Christ loves above their Lustiest, that will not quench one lust for his sake, they in whom the remembrance of Christ death will not extinguish one vile affection, one spark of pleasing lust, will not the most of men,
and women, yea, such, in whose ears the loves of Christ are published every Lords day, be found perishing for preferring the very lees, and dregs of Wine, before the loves of Christ? I mean for preferring the basest,
and women, yea, such, in whose ears the loves of christ Are published every lords day, be found perishing for preferring the very lees, and dregs of Wine, before the loves of christ? I mean for preferring the Basest,
and most sordid kind of pleasures, and satisfactions of the flesh (for such are those pleasures which are no more than the gratifying of the sensitive appetite.)
and most sordid kind of pleasures, and satisfactions of the Flesh (for such Are those pleasures which Are no more than the gratifying of the sensitive appetite.)
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2. Do not most mens discourses and practice betray them to remember Wine, I mean their profitable things before the loves of Christ? How much is the world,
2. Do not most men's discourses and practice betray them to Remember Wine, I mean their profitable things before the loves of christ? How much is the world,
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how few are the discourses concerning Christ, and what he hath done for us? an hours discourse of Christs loves in a Pulpit upon the Lords day, is thought proportionable to six days discourse about our earthly occasions;
how few Are the discourses Concerning christ, and what he hath done for us? an hours discourse of Christ loves in a Pulpit upon the lords day, is Thought proportionable to six days discourse about our earthly occasions;
do we not even grudge the Lord a seventh part of our time for the remembrances of his loves? the Lords day is a day to call to remembrance Christs loves.
do we not even grudge the Lord a seventh part of our time for the remembrances of his loves? the lords day is a day to call to remembrance Christ loves.
I beseech you consider whether your remembrings of Christs loves upon the Sabbath day, bear any proportion to your remembrance of your worldly interests other days.
I beseech you Consider whither your rememberings of Christ loves upon the Sabbath day, bear any proportion to your remembrance of your worldly interests other days.
But I had rather spend my time in persuading my self, and you to our duty, which according to my explication of the text and this propositionwill lye much in two things 1. In a full and perfect remembrance of the Loves of Christ.
But I had rather spend my time in persuading my self, and you to our duty, which according to my explication of the text and this propositionwill lie much in two things 1. In a full and perfect remembrance of the Loves of christ.
I am afraid that we satisfy our selves too much in a Notional formal remembrance of Christs Loves and so please our selves, in hearing the Gospel read, opened,
I am afraid that we satisfy our selves too much in a Notional formal remembrance of Christ Loves and so please our selves, in hearing the Gospel read, opened,
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and applyed to our Souls, in a formal keeping of the Lords day (the day which God hath set apart for us to call to our minds all the acts of our redemption compleated in his resurrection) some Churches aware of Peoples awkness to this Spiritual duty, have thought fit to appoint other days for a more solemn remembrance of his incarnation, and death. Nor have I any thing to say against any Christians that will set apart any Special times to remember any Loves of Christ (though I do not know that Christ hath left any power to his Church to impose particular times of this nature.) But alas!
and applied to our Souls, in a formal keeping of the lords day (the day which God hath Set apart for us to call to our minds all the acts of our redemption completed in his resurrection) Some Churches aware of Peoples awkness to this Spiritual duty, have Thought fit to appoint other days for a more solemn remembrance of his incarnation, and death. Nor have I any thing to say against any Christians that will Set apart any Special times to Remember any Loves of christ (though I do not know that christ hath left any power to his Church to impose particular times of this nature.) But alas!
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But if in these days, if with these helps, we do not set our selves to meditate of the Loves of Christ, to turn our thoughts from other things, to the contemplation of,
But if in these days, if with these helps, we do not Set our selves to meditate of the Loves of christ, to turn our thoughts from other things, to the contemplation of,
and riseing again from the dead, if we do not study to get our hearts affected suitably to such Love, with love, faith, hope, &c. we do not so live as a People that remember Christ died for our Sins, declining whatsoever is contrary to his will,
and rising again from the dead, if we do not study to get our hearts affected suitably to such Love, with love, faith, hope, etc. we do not so live as a People that Remember christ died for our Sins, declining whatsoever is contrary to his will,
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and Law in the Gospel, do what in us lyeth to promove his honour & Glory, we are so far from Satisfying our Duty by this formal remembrance of his Love, that we are the greatest forgetters of his Love. The Jews who never owned him as their Redeemer, the Heathen who never heard of his name,
and Law in the Gospel, do what in us lies to promove his honour & Glory, we Are so Far from Satisfying our Duty by this formal remembrance of his Love, that we Are the greatest forgetters of his Love. The jews who never owned him as their Redeemer, the Heathen who never herd of his name,
nor of what he was or did for Sinners can in no propriety of Speech be said to forget his Loves. The Christian only, the loose Christian, the formal Christian, he who hears every day of the dying Love of Christ,
nor of what he was or did for Sinners can in no propriety of Speech be said to forget his Loves. The Christian only, the lose Christian, the formal Christian, he who hears every day of the dying Love of christ,
or sound the depths of it, whose heart is never truly affected with it so as he hath any Love kindled in his soul towards Christ, no breathings after him, who exerciseth no faith, no hope in him;
or found the depths of it, whose heart is never truly affected with it so as he hath any Love kindled in his soul towards christ, no breathings After him, who Exerciseth no faith, no hope in him;
he that lives not in his measure up to it, leaving his vain conversation, worshiping God in the Spirit, rejoycing in him, living up in a close obedience to his Law;
he that lives not in his measure up to it, leaving his vain Conversation, worshipping God in the Spirit, rejoicing in him, living up in a close Obedience to his Law;
But yet if there be a Soul that hath experienced the Loves of Christ in a particular application to it self, that hath given it self a liberty to the flesh,
But yet if there be a Soul that hath experienced the Loves of christ in a particular application to it self, that hath given it self a liberty to the Flesh,
but because indeed all sin in God's account is an actual ' forgetting of him, God accounts us to know, to remember no more than we are affected with, and live up unto.
but Because indeed all since in God's account is an actual ' forgetting of him, God accounts us to know, to Remember no more than we Are affected with, and live up unto.
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Think that you hear Christ speaking in your Ears, in the language in which he once spake to Peter, setting all the pleasant and gainful things in the world before you,
Think that you hear christ speaking in your Ears, in the language in which he once spoke to Peter, setting all the pleasant and gainful things in the world before you,
Further yet, thou mayest fancy all the prophane men, all the sensual and carnal men, all Hypocrites, all unregenerate men, whose hearts are yet locked up under unbelief, under Christ's and thy Eye;
Further yet, thou Mayest fancy all the profane men, all the sensual and carnal men, all Hypocrites, all unregenerate men, whose hearts Are yet locked up under unbelief, under Christ's and thy Eye;
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May I rise one step higher to commend the Love of Christ to thy remembrance, thou mayest fancy all that glory which Christ had with his Father from before the beginning of the world;
May I rise one step higher to commend the Love of christ to thy remembrance, thou Mayest fancy all that glory which christ had with his Father from before the beginning of the world;
all the riches of Christ's glory and felicity, before his and thy Eye, and fancy that thou hearest Christ say to thee, My poor creature, I have in a sense, and for a time loved thee more than these:
all the riches of Christ's glory and felicity, before his and thy Eye, and fancy that thou Hearst christ say to thee, My poor creature, I have in a sense, and for a time loved thee more than these:
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I left my Father's Throne, and right Hand, him whom I was alwaies before, brought up with him, I left all to come down from Heaven to Earth, to take thy flesh, to be born of a Virgin,
I left my Father's Throne, and right Hand, him whom I was always before, brought up with him, I left all to come down from Heaven to Earth, to take thy Flesh, to be born of a Virgae,
In what degree then canst thou be said to answer the Loves of Christ, if when there is set before thee no more than the pleasures of sin which are but for a season, the profits and enjoyments of this life, which thou canst have no more than a Lease for Life of;
In what degree then Canst thou be said to answer the Loves of christ, if when there is Set before thee no more than the pleasures of since which Are but for a season, the profits and enjoyments of this life, which thou Canst have no more than a Lease for Life of;
What Christ sometimes said of Love, is as true concerning this remembrance of his Loves, which is an act of Love, Matth. 10. 37. He that loveth Father or Mother more than me, is not worthy of me;
What christ sometime said of Love, is as true Concerning this remembrance of his Loves, which is an act of Love, Matthew 10. 37. He that loves Father or Mother more than me, is not worthy of me;
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And what he saith there of natural Relations, is doubtless as true concerning sensible Enjoyments in this world ▪ Riches and Honours, &c. which are objects of your love, much beneath reasonable creatures in nearest relation to u•.
And what he Says there of natural Relations, is doubtless as true Concerning sensible Enjoyments in this world ▪ Riches and Honours, etc. which Are objects of your love, much beneath reasonable creatures in nearest Relation to u•.
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and we can remember that this Christ (whose Loves we should remember after a better manner than we do) is the Lord our Righteousness, an High Priest that can have compassion on our infirmities, he in whom we are compleat.
and we can Remember that this christ (whose Loves we should Remember After a better manner than we do) is the Lord our Righteousness, an High Priest that can have compassion on our infirmities, he in whom we Are complete.
and that bringeth me to the last thing I have to do, viz. To offer you my Advice in order to the bringing up of your hearts to this just valuation and remembrance of these Loves of Christ.
and that brings me to the last thing I have to do, viz. To offer you my advice in order to the bringing up of your hearts to this just valuation and remembrance of these Loves of christ.
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1. Labour to understand them. We can meditate upon nothing, but what we have some notion of, we can remember nothing but what we have had some notion of.
1. Labour to understand them. We can meditate upon nothing, but what we have Some notion of, we can Remember nothing but what we have had Some notion of.
There are the loves of God, and the loves of Christ, indeed the loves of Christ, are the loves of him who thought it no robbery to be equal with the Father, who is God over all, blessed for ever;
There Are the loves of God, and the loves of christ, indeed the loves of christ, Are the loves of him who Thought it no robbery to be equal with the Father, who is God over all, blessed for ever;
of the latter sort are those effects of grace which are wrought in us, in the justification of our Souls, the change of our hearts, the renovation of our natures, the strengthenings, quicknings,
of the latter sort Are those effects of grace which Are wrought in us, in the justification of our Souls, the change of our hearts, the renovation of our nature's, the strengthenings, quickenings,
Labour to understand all your good things, as coming from the hand of God, and to understand the kindness of God in them, see your good things as mercies,
Labour to understand all your good things, as coming from the hand of God, and to understand the kindness of God in them, see your good things as Mercies,
We may have a kind of love for a Prince, of whom we hear, that he is just and merciful, and endowed with many other qualities acceptable to humane nature,
We may have a kind of love for a Prince, of whom we hear, that he is just and merciful, and endowed with many other qualities acceptable to humane nature,
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3. Would you remember the loves of Christ as you ought to do, more then Wine, Set then your selves, sometimes for soliloquy, and meditation. When the Sound of the Gofpel passeth into our ears, we receive a little of it,
3. Would you Remember the loves of christ as you ought to do, more then Wine, Set then your selves, sometime for soliloquy, and meditation. When the Found of the Gospel passes into our ears, we receive a little of it,
Meditation upon a Subject is the Souls standing, and dwelling upon it, it is like the digestion of our food, there is nothing can be conceived, a more rational means to affect the Soul with any thing;
Meditation upon a Subject is the Souls standing, and Dwelling upon it, it is like the digestion of our food, there is nothing can be conceived, a more rational means to affect the Soul with any thing;
Would Christians allow themselves more time to fix their thoughts upon spiritual objects, to pierce into the depths of divine love, to consider what Christ hath done for them in particular, they would better remember them.
Would Christians allow themselves more time to fix their thoughts upon spiritual objects, to pierce into the depths of divine love, to Consider what christ hath done for them in particular, they would better Remember them.
Sinning (as I told you before) is usually set out in Scripture, under the notion of a forgetting God, and forgetting his loves, Psal. 78. 11. Psal. 106. 13, 21. the committing of sin frequently, is like the continual dropping of water upon a thing, which washeth,
Sinning (as I told you before) is usually Set out in Scripture, under the notion of a forgetting God, and forgetting his loves, Psalm 78. 11. Psalm 106. 13, 21. the committing of since frequently, is like the continual dropping of water upon a thing, which washes,
we preach a Christ crucified, there his loves come to our ears, in the Supper you have a representation of a Christ crucified, there his loves, his dying love is set before your Eyes, both are helps to the mind of that man or woman, who desireth to feed his thoughts upon the loves of Christ.
we preach a christ Crucified, there his loves come to our ears, in the Supper you have a representation of a christ Crucified, there his loves, his dying love is Set before your Eyes, both Are helps to the mind of that man or woman, who Desires to feed his thoughts upon the loves of christ.
amongst other blessed effects of the holy Spirit of God, promised by Christ to his Disciples, this was one, John 14. 26. He shall bring to your remembrance the things which you have heard of me, it is the influence of the Spirit of grace, that quickneth,
among other blessed effects of the holy Spirit of God, promised by christ to his Disciples, this was one, John 14. 26. He shall bring to your remembrance the things which you have herd of me, it is the influence of the Spirit of grace, that Quickeneth,
and inableth us to bring Christs love to our remembrance, our Saviour hath taught us how to obtain this blessed remembrancer, Luke 11. 13. He giveth his holy Spirit to them that ask him.
and enableth us to bring Christ love to our remembrance, our Saviour hath taught us how to obtain this blessed remembrancer, Lycia 11. 13. He gives his holy Spirit to them that ask him.
She had prayed, Draw me, and promised, that being drawn, both she and others would run after Christ. She had received a gracious answer to her prayer. The King had brought her into his Chambers.
She had prayed, Draw me, and promised, that being drawn, both she and Others would run After christ. She had received a gracious answer to her prayer. The King had brought her into his Chambers.
The upright love thee, or as the Hebrew is, Uprightnesses love thee the words may be variously rendred with consistency enough to the Grammar of the Hebrew text.
The upright love thee, or as the Hebrew is, Uprightnesses love thee the words may be variously rendered with consistency enough to the Grammar of the Hebrew text.
1. Uprightnesses [ or right things ] love thee. The Same word is used Psal. 17. 2. Thine eyes shall behold right things NONLATINALPHABET comes from NONLATINALPHABET to be right, or to appear so.
1. Uprightnesses [ or right things ] love thee. The Same word is used Psalm 17. 2. Thine eyes shall behold right things comes from to be right, or to appear so.
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or Right things, the Question will be whether it should be read as in the Nominative case, Uprightnesses love thee, or as in the Oblique case (which the Heb. prefix seems to import) In Uprightnesses they love thee, accordingly the sense will be very different,
or Right things, the Question will be whither it should be read as in the Nominative case, Uprightnesses love thee, or as in the Oblique case (which the Hebrew prefix seems to import) In Uprightnesses they love thee, accordingly the sense will be very different,
for if we read it, as in the Nominative case, the import of it seems to be, to set out the Excellency of her beloved as he who was the very seat of all excellent things, in whom did all fulness dwell, even the fulness of the God-head, all righteousness, all Equity, whatsoever is good.
for if we read it, as in the Nominative case, the import of it seems to be, to Set out the Excellency of her Beloved as he who was the very seat of all excellent things, in whom did all fullness dwell, even the fullness of the Godhead, all righteousness, all Equity, whatsoever is good.
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If we read it as in the Ablative case (as the prefix in the Hebrew seemeth to guide us) The import of it seems to be to express to us the nature of the Saints love to God, which is not in word, or in tongue onely, but in deed, and in truth, in uprightnesses, that is (as Buxtorf expoundeth it) Rectissime, fortiter, most intirely, intensely sincerely, thus I say it denoteth the truth,
If we read it as in the Ablative case (as the prefix in the Hebrew seems to guide us) The import of it seems to be to express to us the nature of the Saints love to God, which is not in word, or in tongue only, but in deed, and in truth, in Uprightnesses, that is (as Buxtorf expoundeth it) Rectissime, fortiter, most entirely, intensely sincerely, thus I say it denoteth the truth,
2. But our translators have thought fit to translate it otherwise conceiving the abstract here put for the concrete, Uprightnesses, for upright men possessed of uprightness, this is very usual in the Hebrew dialect, and indeed in most languages; so the sense is this:
2. But our translators have Thought fit to translate it otherwise conceiving the abstract Here put for the concrete, Uprightnesses, for upright men possessed of uprightness, this is very usual in the Hebrew dialect, and indeed in most languages; so the sense is this:
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Do not wonder, that I love Christ, and am so affected, with the injoyment of him, there is never an upright Soul in the world but loves him, all upright Souls love him; Thus the Proposition is plain. Propos. Upright Souls love Christ.
Do not wonder, that I love christ, and am so affected, with the enjoyment of him, there is never an upright Soul in the world but loves him, all upright Souls love him; Thus the Proposition is plain. Propos. Upright Souls love christ.
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& the Apostle, Rom. 3. confirmeth it, There is none righteous, no not one, and although God at first made man upright Eccles. 7. 29. Yet the world is so warped, by men seeking out to themselves inventions, that the prophet Micah, 7. 2. Tells us, there is none upright amongst men.
& the Apostle, Rom. 3. confirmeth it, There is none righteous, no not one, and although God At First made man upright Eccles. 7. 29. Yet the world is so warped, by men seeking out to themselves Inventions, that the Prophet micah, 7. 2. Tells us, there is none upright among men.
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To resolve this difficulty, I shall first give you two or three distinctions concerning righteousness, or uprightness, without which we shall hardly understand the true notion of an upright man.
To resolve this difficulty, I shall First give you two or three Distinctions Concerning righteousness, or uprightness, without which we shall hardly understand the true notion of an upright man.
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Indeed it is true, there is no man, who is upright in his heart, but he will also be upright in his way, for the upright directeth his way, Prov. 21. 29. but there is a seeming uprightness of way,
Indeed it is true, there is no man, who is upright in his heart, but he will also be upright in his Way, for the upright directeth his Way, Curae 21. 29. but there is a seeming uprightness of Way,
2. Secondly there is a Legal, and there is an Evangelical righteousness or uprightness. The legal righteousness, or uprightness lyeth in a full and perfect conformity to the Law of God.
2. Secondly there is a Legal, and there is an Evangelical righteousness or uprightness. The Legal righteousness, or uprightness lies in a full and perfect conformity to the Law of God.
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But then there is an Evangelical righteousness, and uprightness, and thus every Soul, that is justified by grace through the imputation of Christs righteousness is a righteous Soul;
But then there is an Evangelical righteousness, and uprightness, and thus every Soul, that is justified by grace through the imputation of Christ righteousness is a righteous Soul;
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and whose heart is sincere before God, is an upright and righteous Soul. In this Sense, the upright heart is the Sincere heart. Thus David saith of himself, I was upright before him, 2 Sam. 22. 24. And God saith of Job, He is a perfect, and an upright man.
and whose heart is sincere before God, is an upright and righteous Soul. In this Sense, the upright heart is the Sincere heart. Thus David Says of himself, I was upright before him, 2 Sam. 22. 24. And God Says of Job, He is a perfect, and an upright man.
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The Proposition must be understood of the latter, he that is Evangelically righteous, or upright; for there are none of the former upon the Earth, none that are legally righteous. 3. Thirdly.
The Proposition must be understood of the latter, he that is Evangelically righteous, or upright; for there Are none of the former upon the Earth, none that Are legally righteous. 3. Thirdly.
As there are degrees of Sanctification, so there are degrees of uprightness. The text seems to speak of the highest degrees, Uprightnesses. It is very ordinary with the Hebrew to express the Superlative degree, by the plural number; besides this is Signified by putting the Abstract for the Concrete, we usually call men notoriously vile and wicked, by the Abstract names of vice,
As there Are Degrees of Sanctification, so there Are Degrees of uprightness. The text seems to speak of the highest Degrees, Uprightnesses. It is very ordinary with the Hebrew to express the Superlative degree, by the plural number; beside this is Signified by putting the Abstract for the Concrete, we usually call men notoriously vile and wicked, by the Abstract names of vice,
Every righteous, every upright Soul loveth Christ, and that with a true, sincere love, though not in an equal degree, she (saith our Saviour) who hath much forgiven will love much. Having premised these distinctions, let me a little further inquire into the true Notion of these upright men, upright by this Evangelical rectitude.
Every righteous, every upright Soul loves christ, and that with a true, sincere love, though not in an equal degree, she (Says our Saviour) who hath much forgiven will love much. Having premised these Distinctions, let me a little further inquire into the true Notion of these upright men, upright by this Evangelical rectitude.
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& holy, through the Sanctification of his Spirit. 1. Such as are justified. This is the first thing requisite to an upright, right man, let the unjustified Soul, be what it will, do what it can, it cannot be upright, either in heart or way. Suppose a stick naturally crooked, you may pare it and paint,
& holy, through the Sanctification of his Spirit. 1. Such as Are justified. This is the First thing requisite to an upright, right man, let the unjustified Soul, be what it will, do what it can, it cannot be upright, either in heart or Way. Suppose a stick naturally crooked, you may pare it and paint,
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until the Lord hath made it right, till it be justified by faith. 2. To this uprightness is required not only justification, or the removal of the Souls guilt,
until the Lord hath made it right, till it be justified by faith. 2. To this uprightness is required not only justification, or the removal of the Souls guilt,
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hence the upright Soul must be a renewed, Sanctified Soul. But yet in regard our regeneration, and sanctification, is not as to degrees perfect, (though as to parts Divines say it is, that is, the whole man is renewed) it may be yet worthy to be inquired from what degrees of Regeneration, and Sanctification, a man may be denominated an upright man; the rectitude of any thing is to be judged from its conformity to some rule.
hence the upright Soul must be a renewed, Sanctified Soul. But yet in regard our regeneration, and sanctification, is not as to Degrees perfect, (though as to parts Divines say it is, that is, the Whole man is renewed) it may be yet worthy to be inquired from what Degrees of Regeneration, and Sanctification, a man may be denominated an upright man; the rectitude of any thing is to be judged from its conformity to Some Rule.
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The rule of mans uprightness is the Lords Statutes, which are right, saith the Psalmist, Psal. 19. 8. holy, and spiritual, and just, and good, Rom. 7. Thy judgments are right, saith David, Psal. 119. 75. 128. It is said so of nothing else,
The Rule of men uprightness is the lords Statutes, which Are right, Says the Psalmist, Psalm 19. 8. holy, and spiritual, and just, and good, Rom. 7. Thy Judgments Are right, Says David, Psalm 119. 75. 128. It is said so of nothing Else,
1. There is an uprightness of judgment, when the Soul judgeth according to truth, both concerning notions, and practices, when it judgeth aright concerning truth, and is not warped by error, and when it judgeth aright concerning the ways of God,
1. There is an uprightness of judgement, when the Soul Judgeth according to truth, both Concerning notions, and practices, when it Judgeth aright Concerning truth, and is not warped by error, and when it Judgeth aright Concerning the ways of God,
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yea, and through moral impotency, and a mixt infirmity, through the great power of temptations, whether from the seduction of lust, or the violent motions, and impressions of Satan.
yea, and through moral impotency, and a mixed infirmity, through the great power of temptations, whither from the seduction of lust, or the violent motions, and impressions of Satan.
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4. There is an uprightness of action, which lieth in a true, and sincere endeavour to do the will of God, and by this both the uprightness of intention,
4. There is an uprightness of actium, which lies in a true, and sincere endeavour to do the will of God, and by this both the uprightness of intention,
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This is the upright man, though he may stumble and fall, and oft doth fail (who liveth, and sinneth not against God?) And as these holy dispositions are found in the Soul in more remiss,
This is the upright man, though he may Stumble and fallen, and oft does fail (who lives, and Sinneth not against God?) And as these holy dispositions Are found in the Soul in more remiss,
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This Praedicate concerning the upright, that they love Christ, is to be understood exclusively, and inclusively, concerning the Person of Christ, and whatsoever beareth his image, and superscription.
This Predicate Concerning the upright, that they love christ, is to be understood exclusively, and inclusively, Concerning the Person of christ, and whatsoever bears his image, and superscription.
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and tongue only, not in deed, and truth, there is something else, either lust or the world, something or other that hath more of their affection, more of their heart then Christ hath.
and tongue only, not in deed, and truth, there is something Else, either lust or the world, something or other that hath more of their affection, more of their heart then christ hath.
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there is nothing in the world so sweet, and pleasant to their thoughts, as to think of Jesus of Nazareth, him that was incarnate of the Virgin, that died upon the cross for sinners;
there is nothing in the world so sweet, and pleasant to their thoughts, as to think of jesus of Nazareth, him that was incarnate of the Virgae, that died upon the cross for Sinners;
The Gospel, that gives them the history of Christ, and revealeth to them his will, the ordinances of Christ, in which the loves of Christ are set forth, represented, opened, applied to the Souls of people.
The Gospel, that gives them the history of christ, and Revealeth to them his will, the ordinances of christ, in which the loves of christ Are Set forth, represented, opened, applied to the Souls of people.
On the other side there is not so much as one instance of an unjustified, unregenerate Soul, that had any real love for Christ, no not when they saw him here in the flesh.
On the other side there is not so much as one instance of an unjustified, unregenerate Soul, that had any real love for christ, no not when they saw him Here in the Flesh.
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Judas followed Christ, and so did the Capernaites, but Judas carried the bag, and the Capernaites followed him for the loaves. None of them loved Christ in sincerity and truth. We need no other instances then what our own age affordeth us.
Judas followed christ, and so did the Capernaum, but Judas carried the bag, and the Capernaum followed him for the loaves. None of them loved christ in sincerity and truth. We need no other instances then what our own age affords us.
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Reason will evince the necessary truth of this Proposition, if we consider, that all love is founded, either, 1. In the apprehended goodness and excellency of the object beloved:
Reason will evince the necessary truth of this Proposition, if we Consider, that all love is founded, either, 1. In the apprehended Goodness and excellency of the Object Beloved:
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and they can give themselves no account of the change which they find in themselves, this is undoubtedly a providential instinct or influence, of which we can give no account.
and they can give themselves no account of the change which they find in themselves, this is undoubtedly a providential instinct or influence, of which we can give no account.
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2. Love to an object is founded in an apprehension of some goodness and excellency in that object, we cannot love any object, that appeareth to us evil, or unlovely. Now none but the renewed,
2. Love to an Object is founded in an apprehension of Some Goodness and excellency in that Object, we cannot love any Object, that appears to us evil, or unlovely. Now none but the renewed,
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and regenerate Soul can possibly see any goodness and excellency in Christ, for it is spiritually discerned, besides, the reason of love in us to any object, is not so much the abstracted goodness,
and regenerate Soul can possibly see any Goodness and excellency in christ, for it is spiritually discerned, beside, the reason of love in us to any Object, is not so much the abstracted Goodness,
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and qualities, there is such a dissimilitude between a natural man, whether he be one that is profane and flagitious, or meerly moral, and formal, and hypocritica•, that this Soul cannot love the Lord Jesus Christ, who is holy,
and qualities, there is such a dissimilitude between a natural man, whither he be one that is profane and flagitious, or merely moral, and formal, and hypocritica•, that this Soul cannot love the Lord jesus christ, who is holy,
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and by grace wrought up into a conformity to Christ, and the more upright the Soul is, the more is the image of God renewed in it, the more it hath tasted the special love of Christ, the more it hath received of the potent influences of Divine Grace,
and by grace wrought up into a conformity to christ, and the more upright the Soul is, the more is the image of God renewed in it, the more it hath tasted the special love of christ, the more it hath received of the potent influences of Divine Grace,
Learning is an excellent thing, the foolish ignorant person doth not so judge it, nor look after it, this detracts nothing from the excellency of it. Wise men value it.
Learning is an excellent thing, the foolish ignorant person does not so judge it, nor look After it, this detracts nothing from the excellency of it. Wise men valve it.
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There are thousands in the world (in the Christian world) whose conversations testify, that they can see no beauty, no excellency in Christ at all, to them he grows up as a root out of a dry ground, in their Eyes he hath no beauty, no comeliness at all.
There Are thousands in the world (in the Christian world) whose conversations testify, that they can see no beauty, no excellency in christ At all, to them he grows up as a root out of a dry ground, in their Eyes he hath no beauty, no comeliness At all.
They stand, and admire what sweetness Gods people have in their meditations, and contemplations of him, what is that sometimes makes them so sick of love for him,
They stand, and admire what sweetness God's people have in their meditations, and contemplations of him, what is that sometime makes them so sick of love for him,
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so breaking with longings after him (as holy David expresseth it.) The business is not what fools judge of Wisdom in the mean time, Wisdom is justified of her Children.
so breaking with longings After him (as holy David Expresses it.) The business is not what Fools judge of Wisdom in the mean time, Wisdom is justified of her Children.
but only to the Eye of faith, & that of reason, working upon revealed principles. The goodness & excellency of Christ considered as Mediator, doth not lie in a suitableness to our bodily wants, no nor to the wants of our Souls, considered only as rational and spiritual Beings; but in his suitableness to our Souls considered as lapsed, and fallen from the happy state wherein they were at first created,
but only to the Eye of faith, & that of reason, working upon revealed principles. The Goodness & excellency of christ considered as Mediator, does not lie in a suitableness to our bodily Wants, not nor to the Wants of our Souls, considered only as rational and spiritual Beings; but in his suitableness to our Souls considered as lapsed, and fallen from the happy state wherein they were At First created,
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no Soul that I know of, expresseth more of this nature, then his who is stiled by God, the man according to Gods own heart, Psal. 119. 20. My heart breaketh with the longings, which it hath to thy judgments at all times, Psal. 42. 1. As the Hart panteth after the Water-brooks,
no Soul that I know of, Expresses more of this nature, then his who is styled by God, the man according to God's own heart, Psalm 119. 20. My heart breaks with the longings, which it hath to thy Judgments At all times, Psalm 42. 1. As the Heart pants After the Water brooks,
so panteth my Soul after thee O God, my Soul thirsteth for God, for the living God, Psal. 63. 1. My Soul thirsteth for thee, my flesh longeth for thee.
so pants my Soul After thee Oh God, my Soul Thirsteth for God, for the living God, Psalm 63. 1. My Soul Thirsteth for thee, my Flesh Longeth for thee.
Our Saviour I am sure blesseth those who hunger and thirst after Righteousness, Mat. 5. (what work would the unhallowed wits of our Age have made with such metaphors as these in their Books of drollery, &c.) they are all expressive of those pangs of love that sometimes affect good Christians in the several states of their Souls,
Our Saviour I am sure Blesses those who hunger and thirst After Righteousness, Mathew 5. (what work would the unhallowed wits of our Age have made with such metaphors as these in their Books of drollery, etc.) they Are all expressive of those pangs of love that sometime affect good Christians in the several states of their Souls,
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and besides these more inward motions, the Souls of good Christians cannot but express their love, by a zeal for his glory, a love to his institutions, a regard to all his commandments,
and beside these more inward motions, the Souls of good Christians cannot but express their love, by a zeal for his glory, a love to his institutions, a regard to all his Commandments,
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and durst not do many things (as to which their Neighbours find no difficulty) because they love the Lord Jesus Christ, who hath said, If you love me, keep my Commandments.
and durst not do many things (as to which their Neighbours find no difficulty) Because they love the Lord jesus christ, who hath said, If you love me, keep my commandments.
How glorious (saith she) was the King of Israel to day, who uncovered himself to day, in the Eyes of the handmaids of his Servants, as one of the vain fellows, shamelesly uncovereth himself.
How glorious (Says she) was the King of Israel to day, who uncovered himself to day, in the Eyes of the handmaids of his Servants, as one of the vain Fellows, shamelessly uncovereth himself.
saith he, It was before the Lord, which chose me before thy Father, to appoint me to be a ruler over the people of the Lord, over Israel, therefore will I play before the Lord.
Says he, It was before the Lord, which chosen me before thy Father, to appoint me to be a ruler over the people of the Lord, over Israel, Therefore will I play before the Lord.
and call it all whining, and canting, and what comes next to the end of their lewd Tongues, the Child of God is justified in this, that the upright love Christ, and all these their expressions of love are for,
and call it all whining, and canting, and what comes next to the end of their lewd Tongues, the Child of God is justified in this, that the upright love christ, and all these their expressions of love Are for,
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When ch. 5. of this Song, the Spouse chargeth the Daughters of Hierusalem, that if they found her beloved, they should tell him she was sick of love: They reply;
When changed. 5. of this Song, the Spouse charges the Daughters of Jerusalem, that if they found her Beloved, they should tell him she was sick of love: They reply;
What is thy beloved more then another beloved, O thou fairest among Women, what is thy beloved more then another beloved, that thou dost so charge us? Cant. 5. 8. 9. See into what an elogy of her beloved, she breaks out to the end of that Chap. My beloved (saith she) is white and reddy, the chiefest of ten thousand, &c. when the men of the world see a gracious Soul panting, sighting, and breathing after Christ ▪ they are ready to speak to the same sense,
What is thy Beloved more then Another Beloved, Oh thou Fairest among Women, what is thy Beloved more then Another Beloved, that thou dost so charge us? Cant 5. 8. 9. See into what an eulogy of her Beloved, she breaks out to the end of that Chap. My Beloved (Says she) is white and ready, the chiefest of ten thousand, etc. when the men of the world see a gracious Soul panting, sighting, and breathing After christ ▪ they Are ready to speak to the same sense,
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what makes these people so full of prayers, and tears, so full of duty, so fond of the ordinances of Christ? This justifies such Souls in all their pantings after Christ, in all the passions of their Souls for him, The upright love him.
what makes these people so full of Prayers, and tears, so full of duty, so found of the ordinances of christ? This Justifies such Souls in all their pantings After christ, in all the passion of their Souls for him, The upright love him.
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Perfection of degrees is our mark, but what in this life we cannot attain unto, all perfection we are capable of, is uprightness, this may be attained, we are therefore highly concerned to inquire upon our uprightness. By this we shall know it;
Perfection of Degrees is our mark, but what in this life we cannot attain unto, all perfection we Are capable of, is uprightness, this may be attained, we Are Therefore highly concerned to inquire upon our uprightness. By this we shall know it;
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This inquiry also is considerable in respect of the Apostolical Anathema, 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
This inquiry also is considerable in respect of the Apostolical Anathema, 1 Cor. 16. 22. If any man love not the Lord jesus christ, let him be Anathema Maranatha.
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It is a great point, how a Christian shall certainly know his spiritual state? he shall know it by his uprightness? how shall he know his uprightness? that is to be known by his love to Christ. But will some say, is not this as hard to be discerned as any thing else? I answer; surely no.
It is a great point, how a Christian shall Certainly know his spiritual state? he shall know it by his uprightness? how shall he know his uprightness? that is to be known by his love to christ. But will Some say, is not this as hard to be discerned as any thing Else? I answer; surely no.
what is that which we call love, but the delight, and complacency, and satisfaction of the Soul in an object beloved, declared by the pantings and breathings of the heart after it,
what is that which we call love, but the delight, and complacency, and satisfaction of the Soul in an Object Beloved, declared by the pantings and breathings of the heart After it,
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or run, or do any thing at the will, and command of such a person, its standing up in the defence of him or her, its rising up against any that would do them injury,
or run, or do any thing At the will, and command of such a person, its standing up in the defence of him or her, its rising up against any that would do them injury,
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because our thoughts are much imployed about the object of our love, where our treasure is (saith our Saviour) there will our hearts be also, the Psalmist therefore speaking of the wicked man who hath no love for God, saith, God is not in all his thoughts.
Because our thoughts Are much employed about the Object of our love, where our treasure is (Says our Saviour) there will our hearts be also, the Psalmist Therefore speaking of the wicked man who hath no love for God, Says, God is not in all his thoughts.
so that I would not put the issue upon that, whether the world or Christ have most of our thoughts? but certainly Christ will be much in the thoughts of that Soul in whom the love of Christ is, Te veniente die, te decedente canebat (saith the Poet of the lover) the Soul that loveth Christ, will think of him in the evening when he lieth down, and in the morning when he riseth up, and David had his waking thoughts in the night season with God.
so that I would not put the issue upon that, whither the world or christ have most of our thoughts? but Certainly christ will be much in the thoughts of that Soul in whom the love of christ is, Te veniente die, te decedente canebat (Says the Poet of the lover) the Soul that loves christ, will think of him in the evening when he lies down, and in the morning when he Riseth up, and David had his waking thoughts in the night season with God.
2. How are the motions of thy Soul after an absent Christ? Christ as to his person is alwaies absent, that the Heavens must contain till the end of the World,
2. How Are the motions of thy Soul After an absent christ? christ as to his person is always absent, that the Heavens must contain till the end of the World,
but he is or may be graciously present in his institutions, and with respect to his gracious influences, and with respect to both these he is often, or may be absent;
but he is or may be graciously present in his institutions, and with respect to his gracious influences, and with respect to both these he is often, or may be absent;
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now how is thy Soul affected to Christ absent, when thou canst not enjoy the Ordinances of Christ, as thou hast formerly enjoyed them? You see the heart and affection of David in this cafe, in divers Psalms, particularly Psal. 42. Psal. 63. Psal. 84. what breathings, what longings, what impatience doth he there express? So when thou suspectest his absence as to the particular special influences of his grace,
now how is thy Soul affected to christ absent, when thou Canst not enjoy the Ordinances of christ, as thou hast formerly enjoyed them? You see the heart and affection of David in this cafe, in diverse Psalms, particularly Psalm 42. Psalm 63. Psalm 84. what breathings, what longings, what impatience does he there express? So when thou suspectest his absence as to the particular special influences of his grace,
how doth thy heart move toward him? doth it move as the heart of the Spouse moved in the third and 5th Chapters of this admirable Song, Seeking him, sighing after him, enquiring of all like to inform thee,
how does thy heart move towards him? does it move as the heart of the Spouse moved in the third and 5th Chapters of this admirable Song, Seeking him, sighing After him, inquiring of all like to inform thee,
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3. How is thy heart affected in any presence or enjoyment of Christ? What pleasure, what delight and complacency hath thy Soul in the institutions of Christ, in the manifestations of his love to thy Soul. See the instance of the Spouse as to this, Can. 3. 4. I found him whom my Soul loveth, I held him,
3. How is thy heart affected in any presence or enjoyment of christ? What pleasure, what delight and complacency hath thy Soul in the institutions of christ, in the manifestations of his love to thy Soul. See the instance of the Spouse as to this, Can. 3. 4. I found him whom my Soul loves, I held him,
Christ proves himself his Disciples friend, because he had made known to them whatsoever he had received from the Father, Joh. 15. 15. Dalilab challenged Sampson for want of love to her,
christ Proves himself his Disciples friend, Because he had made known to them whatsoever he had received from the Father, John 15. 15. Dalilah challenged Sampson for want of love to her,
5. What affections hast thou to those things and persons, that have a relation to Christ, that bear his image and superscription, the Word and Ordinances of God, the Ministers and People of God;
5. What affections hast thou to those things and Persons, that have a Relation to christ, that bear his image and superscription, the Word and Ordinances of God, the Ministers and People of God;
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Let the righteous smite me (saith David) it shall be as an excellent Oil, which shall not break my head When a Christian can bear the verbal reproofs of Christs Word,
Let the righteous smite me (Says David) it shall be as an excellent Oil, which shall not break my head When a Christian can bear the verbal reproofs of Christ Word,
8. I must not forget that of our Saviour, If you love me, keep my Commandments. No Soul can so much as pretend to a love to Christ, that makes no conscience of keeping the Commandments of Christ.
8. I must not forget that of our Saviour, If you love me, keep my commandments. No Soul can so much as pretend to a love to christ, that makes no conscience of keeping the commandments of christ.
In the last place doth every Soul that is upright love Christ, and are the degrees of the Souls uprightness according to the degrees of the Souls love, How do we then all stand concerned to love Christ? In order to it,
In the last place does every Soul that is upright love christ, and Are the Degrees of the Souls uprightness according to the Degrees of the Souls love, How do we then all stand concerned to love christ? In order to it,
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Those that think man hath a power in his own will to love God, do not consider that we have not a power, in and of our selves (as we often find upon experience) to love a creature, whom yet it were our great interest to love.
Those that think man hath a power in his own will to love God, do not Consider that we have not a power, in and of our selves (as we often find upon experience) to love a creature, whom yet it were our great Interest to love.
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O pray, pray without ceasing, that you may love the Lord Jesus Christ remember, that the upright love him, there is no upright Soul in the World but loves him. 2. Thus thou shalt shew thy self to be upright.
O pray, pray without ceasing, that you may love the Lord jesus christ Remember, that the upright love him, there is no upright Soul in the World but loves him. 2. Thus thou shalt show thy self to be upright.
I shall conclude with a bare naming of some Scriptures containing promises made to uprightness, leaving them to you at your leisure to meditate upon them.
I shall conclude with a bore naming of Some Scriptures containing promises made to uprightness, leaving them to you At your leisure to meditate upon them.
Psal. 7. 10. The Lord saveth the upright in heart, Gods Righteousness belongeth to the upright in heart, Psal. 36. 10. The End of the upright man is Peace, Psal. 37. v. 37. Gladness belongeth to the upright in heart, Psal. 97. v. 11. The Generation of the upright shall be blessed, Psal. 112. v. 2. Light shall arise upon them in obscurity, v. 4. They shall dwell in Gods presence, Psal. 140. 13. They shall dwell in the land, Prov. 2. 21. The way of the Lord is strength unto them, Prov. 10. 29. The integrity of the upright shall guide him, Prov. 11. 3. His Righteousness shall deliver him.
Psalm 7. 10. The Lord Saveth the upright in heart, God's Righteousness belongeth to the upright in heart, Psalm 36. 10. The End of the upright man is Peace, Psalm 37. v. 37. Gladness belongeth to the upright in heart, Psalm 97. v. 11. The Generation of the upright shall be blessed, Psalm 112. v. 2. Light shall arise upon them in obscurity, v. 4. They shall dwell in God's presence, Psalm 140. 13. They shall dwell in the land, Curae 2. 21. The Way of the Lord is strength unto them, Curae 10. 29. The integrity of the upright shall guide him, Curae 11. 3. His Righteousness shall deliver him.
Cant. 1. 5. I am black but comely O you Daughter of Hierusalem, as the t•nts of Kedar, as the Curtaines of Solomon. v. 6. Look not upon me because I am black,
Cant 1. 5. I am black but comely Oh you Daughter of Jerusalem, as the t•nts of Kedar, as the Curtains of Solomon. v. 6. Look not upon me Because I am black,
then she was to run after him. She spake a Second time, Draw me, and we will run after thee, begging the sweet and powerfull influences of divine grace, Here now she interrupteth her applications to her beloved, with an Apostrophe to her companions (whom she here calleth The Daughters of Hierusalem.) The verse contains a modest apology which the maketh for her self. In which are considerable,
then she was to run After him. She spoke a Second time, Draw me, and we will run After thee, begging the sweet and powerful influences of divine grace, Here now she interrupteth her applications to her Beloved, with an Apostrophe to her Sodales (whom she Here calls The Daughters of Jerusalem.) The verse contains a modest apology which the makes for her self. In which Are considerable,
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That is her Blackness, which she confesseth, I am black (saith she) and illustrateth, as the teints of Kedar &c. 2. The arguments of her Apology, or head from whence it is drawn. They are four or five.
That is her Blackness, which she Confesses, I am black (Says she) and illustrateth, as the teints of Kedar etc. 2. The Arguments of her Apology, or head from whence it is drawn. They Are four or five.
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But what needed this Apology? who faulted the Spouses blackness? who questioned her comeliness? This is not expressed in the letter of the Text but easily understood.
But what needed this Apology? who faulted the Spouses blackness? who questioned her comeliness? This is not expressed in the Letter of the Text but Easily understood.
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Did Aaron and Miriam, wonder at, & reproach, Moses, because he had married an Ethiopian Num. 12. 1. And should not Christ be the wonderment of the whole creation,
Did Aaron and Miriam, wonder At, & reproach, Moses, Because he had married an Ethiopian Num. 12. 1. And should not christ be the wonderment of the Whole creation,
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The spouse therefore preoccupieth this objection by this Apostrophe. O you daughters of Hierusalem, I am black but comely like the tents of Kedar, like the Curtains of Solomon.
The spouse Therefore preoccupieth this objection by this Apostrophe. O you daughters of Jerusalem, I am black but comely like the tents of Kedar, like the Curtains of Solomon.
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You daughters of Hierusalem ] Hierusalem is an Hebrew word, and signifieth, The Vision of Peace, or They shall see Peace; it is to be considered in its Political, Ecclesiastical, and Typical notion.
You daughters of Jerusalem ] Jerusalem is an Hebrew word, and signifies, The Vision of Peace, or They shall see Peace; it is to be considered in its Political, Ecclesiastical, and Typical notion.
1. In its Political Notion, it signifieth the Metropolis or chief City of Judea; a City supposed to have been builded by Melchizedeck, and by him called Salem, he is called the King of Salem, Gen. 14. 8. Heb. 7. 1. 2. Salem in Scripture is put for Herusalem. In Salem is God known, Psal. 76. 2. It was afterwards for some hundreds of years in the possession of the Canaanites.
1. In its Political Notion, it signifies the Metropolis or chief city of Judea; a city supposed to have been built by Melchizedeck, and by him called Salem, he is called the King of Salem, Gen. 14. 8. Hebrew 7. 1. 2. Salem in Scripture is put for Jerusalem. In Salem is God known, Psalm 76. 2. It was afterwards for Some hundreds of Years in the possession of the Canaanites.
Adonizedek was the King of it, Josh. 10, 3. who was conquered, and slain by Joshua, Josh. 10. 26. the Jebusites afterward lived there in common with the Benjamites who did not drive them out, Jud. 1. 21. David smo•e these Jebusites, 2 Sam. 5. 7, 8. and took the strong hold of Zion, & made it his City.
Adonizedek was the King of it, Josh. 10, 3. who was conquered, and slave by joshua, Josh. 10. 26. the Jebusites afterwards lived there in Common with the Benjamites who did not drive them out, Jud. 1. 21. David smo•e these Jebusites, 2 Sam. 5. 7, 8. and took the strong hold of Zion, & made it his city.
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hence you read of the mountains being round about Hierusalem Psal. 125. 2. Yet the habitable part of it was in the Valley, Jer 21. 13. Now if we take Hierusalem in this notion here, the Daughters of Hierusalem are the Inhabitants of this famous City.
hence you read of the Mountains being round about Jerusalem Psalm 125. 2. Yet the habitable part of it was in the Valley, Jer 21. 13. Now if we take Jerusalem in this notion Here, the Daughters of Jerusalem Are the Inhabitants of this famous city.
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2. But there is an Ecclesiastical Notion of it so it signifiyeth the Jewish Church: Hierusalem was the place where the Temple stood, where was the most folemn Worship of God;
2. But there is an Ecclesiastical Notion of it so it signifiyeth the Jewish Church: Jerusalem was the place where the Temple stood, where was the most folemn Worship of God;
thither all the males of the Israelites went up thrice a year to Worship God. There lived the High Priest; in that place alone (in their setled state) they were to Sacrifice.
thither all the males of the Israelites went up thrice a year to Worship God. There lived the High Priest; in that place alone (in their settled state) they were to Sacrifice.
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Hence Zion (a City contiguous to this City) the City of David, and Hierusalem are often in Scripture put for the Jewish Church; hence the Psalmist praying for the prosperity,
Hence Zion (a city contiguous to this city) the city of David, and Jerusalem Are often in Scripture put for the Jewish Church; hence the Psalmist praying for the Prosperity,
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3. But there is yet a further Typical Notion of it. So it signifieth the Church of God both that part which is in Heaven Triumphant, called the mother of us all which is called the New Hierusalem Rev. 3. 12. ch. 21. verse. 2, &c. or that part of it which under the Gospel is still militant on earth, Zech. 8. 22. Thus the Daughters of Hierusalem, are the Members of the visible Church.
3. But there is yet a further Typical Notion of it. So it signifies the Church of God both that part which is in Heaven Triumphant, called the mother of us all which is called the New Jerusalem Rev. 3. 12. changed. 21. verse. 2, etc. or that part of it which under the Gospel is still militant on earth, Zechariah 8. 22. Thus the Daughters of Jerusalem, Are the Members of the visible Church.
Brethren are too ready to censure and upbraid one another, Aaron, and Miriam spake against Moses, Num 12. 2. David complaineth that he was an alien to his mother's Children, Psal. 69. 8. and in the next words, the Spouse saith, my mothers Children were angry with me.
Brothers Are too ready to censure and upbraid one Another, Aaron, and Miriam spoke against Moses, Num 12. 2. David Complaineth that he was an alien to his mother's Children, Psalm 69. 8. and in the next words, the Spouse Says, my mother's Children were angry with me.
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Every one will understand, she speaketh in a figure and intends not the black colour of the flesh, but some condition fitly enough represented and expressed by a blackness of colour, [ But comely ] There is no contradiction in that, There is a comeliness in some blackness. The Black Eye is comely,
Every one will understand, she speaks in a figure and intends not the black colour of the Flesh, but Some condition fitly enough represented and expressed by a blackness of colour, [ But comely ] There is no contradiction in that, There is a comeliness in Some blackness. The Black Eye is comely,
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] They are certainly two similitudes which the Spouse brings elegantly to set forth what she had said, either concerning her blackness, or concerning her beauty and comeliness. Only the question is, whether the sense be this;
] They Are Certainly two Similitudes which the Spouse brings elegantly to Set forth what she had said, either Concerning her blackness, or Concerning her beauty and comeliness. Only the question is, whither the sense be this;
Or thus, I am, I confess, black, like the Tents of Kedar: but I am also comely like the Curtains of Solomon. The letter pleaseth me best because we read nothing of any black Curtains, that Solomon made for the Temple,
Or thus, I am, I confess, black, like the Tents of Kedar: but I am also comely like the Curtains of Solomon. The Letter Pleases me best Because we read nothing of any black Curtains, that Solomon made for the Temple,
and it is most likely he kept the colours of the Curtains of the Tabernacle which were Blue, Purple and Scarlet. Redar was one of the Sons of Ishmael as you read Gen. 25. 13. It is probable that he did build some, City in Arabia which (as was very usual) he called after his owne name.
and it is most likely he kept the colours of the Curtains of the Tabernacle which were Blue, Purple and Scarlet. Redar was one of the Sons of Ishmael as you read Gen. 25. 13. It is probable that he did built Some, city in Arabia which (as was very usual) he called After his own name.
We shall read that in the Prophecy of Isaiah against Arabia, Isaiah 21. 17. he hath this expression, The mighty men of the Children of Kedar shall be deminished.
We shall read that in the Prophecy of Isaiah against Arabia, Isaiah 21. 17. he hath this expression, The mighty men of the Children of Kedar shall be diminished.
You read of it also Jer. 2. 20. and Jer 49. 28. and Zech. 27. 21. Arabia and all the Princes of Kedar. Keder then was either a City or a Province of Arabia which was a very hot Country, they had at that time generally no such fixed houses,
You read of it also Jer. 2. 20. and Jer 49. 28. and Zechariah 27. 21. Arabia and all the Princes of Kedar. Cedar then was either a city or a Province of Arabia which was a very hight Country, they had At that time generally not such fixed houses,
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They did generally live in Tents, which were moveable places of habitation, these were ordinarily covered with the Skins of beasts which they killed for their uses.
They did generally live in Tents, which were movable places of habitation, these were ordinarily covered with the Skins of beasts which they killed for their uses.
Solomon made Curtains for the Temple, and it is very likely they were made in Proportion to those which were made (by Gods Prescription) for the Tabernacle, Exod 36. 8. of fine twined Linnen, Blue, Purple,
Solomon made Curtains for the Temple, and it is very likely they were made in Proportion to those which were made (by God's Prescription) for the Tabernacle, Exod 36. 8. of fine twined Linen, Blue, Purple,
As the Leviat han beholdeth all things Job 41. 34. (so Mr. Ainsworth interpreteth it) or as he addeth, not with a rejoycing pleased or Satisfyed Eye, according to that, Obadiah v. 12. Edom should not have Looked upon the affliction of his brethren.
As the Leviathan han beholdeth all things Job 41. 34. (so Mr. Ainsworth interpreteth it) or as he adds, not with a rejoicing pleased or Satisfied Eye, according to that, Obadiah v. 12. Edom should not have Looked upon the affliction of his brothers.
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Or not with an astonishing, admiring look: As the Apostle commandeth us not to think it strange concerning the fiery tryal, and 1. Thessal. 2. 3. that none should be moved by the Churches afflictions, knowing that God had appointed them thereunto.
Or not with an astonishing, admiring look: As the Apostle commands us not to think it strange Concerning the fiery trial, and 1. Thessal. 2. 3. that none should be moved by the Churches afflictions, knowing that God had appointed them thereunto.
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The English Annotators add, not with a partial eye, beholding my blackness and not my comeliness; no nor yet with a dull de•jected, or despendent Eye;
The English Annotators add, not with a partial eye, beholding my blackness and not my comeliness; not nor yet with a dull de•jected, or despendent Eye;
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So as it should be read, because I am something black a little black, duskish, subnigra, fusca (thus Arias Montanus translates it.) Nun• se corrigit (saith Genebrard) here she correcteth her self.
So as it should be read, Because I am something black a little black, duskish, subnigra, Fusca (thus Arias Montanus translates it.) Nun• se corrigit (Says Genebrard) Here she Correcteth her self.
] The Arabick version reads it, The Sun hath declined me, but Avenarius tells us, the Hebrew word NONLATINALPHABET signifyeth to look wistly and directly upon an Object;
] The Arabic version reads it, The Sun hath declined me, but Avenarius tells us, the Hebrew word signifieth to look wistly and directly upon an Object;
1. some understand bY the Sun here the Sun of Righteousness, the Lord Jesus Christ who is so called Malachy 4. 2. and according to this sense, I find Delrio giving a singular sense of these words which he calleth the Tropological sense.
1. Some understand bY the Sun Here the Sun of Righteousness, the Lord jesus christ who is so called Malachy 4. 2. and according to this sense, I find Delrio giving a singular sense of these words which he calls the Tropological sense.
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As if these words were not brought in by the spouse as a reason of her blackness but only as a reason why they should not despise her by reason of her blackness.
As if these words were not brought in by the spouse as a reason of her blackness but only as a reason why they should not despise her by reason of her blackness.
But this seemeth not to be the sense of the words. 2. Others understanding by Sun here, the Sun of Righteousness make another improvement of the Notion.
But this seems not to be the sense of the words. 2. Others understanding by Sun Here, the Sun of Righteousness make Another improvement of the Notion.
but tho this be true, yet I cannot judge it the truth of this place, where I take the Spouse to be apologizing for her blackness in her outward appearance to others;
but though this be true, yet I cannot judge it the truth of this place, where I take the Spouse to be apologizing for her blackness in her outward appearance to Others;
tho it be also true, That Exercises of repentance, and mortification do not commend Souls to the Eye of the world, tho they highly commend them unto God.
though it be also true, That Exercises of Repentance, and mortification do not commend Souls to the Eye of the world, though they highly commend them unto God.
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Bernard hath yet a 3d improvement of this notion — Ejus amore lang•eo. God by casting an Eye upon my Soul, hath so drawn out my heart after him, that I faint,
Bernard hath yet a 3d improvement of this notion — His amore lang•eo. God by casting an Eye upon my Soul, hath so drawn out my heart After him, that I faint,
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3. But I find the generality of Interpreters by the Sun (in the Text) understanding Persecutions and Afflictions. Delrio and Bernard (after the mentioning some other notions) yet fix upon this as the most probable sense of this phrase,
3. But I find the generality of Interpreters by the Sun (in the Text) understanding Persecutions and Afflictions. Delrio and Bernard (After the mentioning Some other notions) yet fix upon this as the most probable sense of this phrase,
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] The Chaldee Paraphrast all along taking the Church of the Jews to be the Spouse here mentioned, by Mothers Children here understands the Heathen, who were the Children of her mother Eve, tempting,
] The Chaldee Paraphrast all along taking the Church of the jews to be the Spouse Here mentioned, by Mother's Children Here understands the Heathen, who were the Children of her mother Eve, tempting,
Together with the habits of grace. Thus Paul complaineth of the flesh lusting against the Spirit, and of a law in his m•mbers, rebelling against the law of his mind.
Together with the habits of grace. Thus Paul Complaineth of the Flesh lusting against the Spirit, and of a law in his m•mbers, rebelling against the law of his mind.
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The true members of the Church can be no others then such as are ordained unto Life, such as are truly Sanctified through the Sanctification of the Spirit.
The true members of the Church can be no Others then such as Are ordained unto Life, such as Are truly Sanctified through the Sanctification of the Spirit.
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But there are many others who from their external profession are presumptive members of it, so may be called our Mothers Children, tho not the Children of our Heavenly Father;
But there Are many Others who from their external profession Are presumptive members of it, so may be called our Mother's Children, though not the Children of our Heavenly Father;
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Such as these are ordinarily angry with such as are the true Spouse of Christ ▪ David complained long since that he was become a stranger to his brethren,
Such as these Are ordinarily angry with such as Are the true Spouse of christ ▪ David complained long since that he was become a stranger to his brothers,
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the Apostle, Acts 20. 30. foretelleth to the Elders of the Church of Ephesus that there should arise of themselves, men speaking perverse things to draw many disciples after them;
the Apostle, Acts 20. 30. foretelleth to the Elders of the Church of Ephesus that there should arise of themselves, men speaking perverse things to draw many Disciples After them;
as Jannes and Jambres resisted Moses. It was Bernards Observation, long since & more lately noted by Genebrard upon my text that she doth not call them Brethren, but only her Mothers Children, not her Fathers, for they were of their Father the Devil, his works they did.
as Jannes and Jambres resisted Moses. It was Bernards Observation, long since & more lately noted by Genebrard upon my text that she does not call them Brothers, but only her Mother's Children, not her Father's, for they were of their Father the devil, his works they did.
Many such there now are & will be in the Church to the End of the World, who have only a titular relation to Christ, no real relation. This now is a Second cause which the Spouse assigneth of her blackness. There were many false brethren in her communion who had falsely represented,
Many such there now Are & will be in the Church to the End of the World, who have only a titular Relation to christ, no real Relation. This now is a Second cause which the Spouse assigneth of her blackness. There were many false brothers in her communion who had falsely represented,
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] The Chaldee Paraphrast by the Vineyards here understands the Idolatry and Superstition of the Heathen, to which the true members of the Jewish Church were tempted by the Heathen their Neighbours,
] The Chaldee Paraphrast by the Vineyards Here understands the Idolatry and Superstition of the Heathen, to which the true members of the Jewish Church were tempted by the Heathen their Neighbours,
The Pharisees in our Saviours time laid heavy burdens of humane traditions upon others, Mat. 23. 4. Into this sense Mercer and Ainsworth interpret the text, observing that it is their Vineyards; their Vineyards opposed to her own Vineyard, seems to imply the false Worship, Rites,
The Pharisees in our Saviors time laid heavy burdens of humane traditions upon Others, Mathew 23. 4. Into this sense Mercer and Ainsworth interpret the text, observing that it is their Vineyards; their Vineyards opposed to her own Vineyard, seems to imply the false Worship, Rites,
This now is a third cause, which the Spouse assigneth of her blackness: 1. She had before told us she was Scorched with afflictions and persecutions. The Sun had looked upon her. 2. She had been betrayed, by her own lusts,
This now is a third cause, which the Spouse assigneth of her blackness: 1. She had before told us she was Scorched with afflictions and persecutions. The Sun had looked upon her. 2. She had been betrayed, by her own Lustiest,
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and by false brethren, and seduced her to intertain their corruptions, to keep their Vineyards, now she tells us That her secular diversions, did also much contribute to her darkness, she had been made to serve in the brick-kilns of the world.
and by false brothers, and seduced her to entertain their corruptions, to keep their Vineyards, now she tells us That her secular diversions, did also much contribute to her darkness, she had been made to serve in the brick-kilns of the world.
therefore you read, 2 Kings. 25. 12. upon the King of Babylons conquest of Judea that the Captain of the guard left of the poor of the land to be Vine-dressers & husbandmen;
Therefore you read, 2 Kings. 25. 12. upon the King of Babylons conquest of Judea that the Captain of the guard left of the poor of the land to be Vine-dressers & husbandmen;
] Here now the Spouse assigneth a fourth cause of her blackness. The question here is, what is meant by her own Vineyard? It is manifestly to be understood of something which the Lord had committed to her to keep, considering the Church as the Spouse. The Oracles of God were committed to the Church of the Jews (as the Apostle telleth us, Rom. 3. 2. and the Church is called, The pillar and ground of Truth, 1 Tim. 3. 15. Paul tell us. 1 Tim. 1. 11. that the glorious Gospel of the blessed God was committed to his trust, and telleth Timothy the Ministry was committed to his trust. St. Paul calls it his Gospel upon this account, Rom. 26. 25. and saith they were put in trust with the Gospel, that is, the Custody and Ministration of it. And St. Paul commandeth Timothy to commit the things which he had heard of him, amongst many witnesses to faithful men, who should be able to teach others.
] Here now the Spouse assigneth a fourth cause of her blackness. The question Here is, what is meant by her own Vineyard? It is manifestly to be understood of something which the Lord had committed to her to keep, considering the Church as the Spouse. The Oracles of God were committed to the Church of the jews (as the Apostle Telleth us, Rom. 3. 2. and the Church is called, The pillar and ground of Truth, 1 Tim. 3. 15. Paul tell us. 1 Tim. 1. 11. that the glorious Gospel of the blessed God was committed to his trust, and Telleth Timothy the Ministry was committed to his trust. Saint Paul calls it his Gospel upon this account, Rom. 26. 25. and Says they were put in trust with the Gospel, that is, the Custody and Ministration of it. And Saint Paul commands Timothy to commit the things which he had herd of him, among many Witnesses to faithful men, who should be able to teach Others.
That general term of the Gospel signifieth both the Propositions of the Truth, and Doctrine of Faith contained in the new Testament and also those excellent rules which are to be found in it, relating both to the Worship of God, and the Government of the Church of Christ, & the dispensation and administration of it. This Gospel as to the Ministration of it was by Christ committed,
That general term of the Gospel signifies both the Propositions of the Truth, and Doctrine of Faith contained in the new Testament and also those excellent rules which Are to be found in it, relating both to the Worship of God, and the Government of the Church of christ, & the Dispensation and administration of it. This Gospel as to the Ministration of it was by christ committed,
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first to the Apostles, to be by them transmitted to faithful and able men, as to the keeping of it to the whole Church. The Church of Sardis, Rev. 3. 8. is commended,
First to the Apostles, to be by them transmitted to faithful and able men, as to the keeping of it to the Whole Church. The Church of Sardis, Rev. 3. 8. is commended,
And what is its Vineyard but its immortal Soul, and the particular trust which God hath committed to it, with relation both to its self and others? What is the keeping of this Vineyard, but a Christians observance of the duties incumbent upon him, with reference to his more general, or more particular calling? So that understanding by the Spouse the particular Christian, she complaineth here of her own voluntary neglect,
And what is its Vineyard but its immortal Soul, and the particular trust which God hath committed to it, with Relation both to its self and Others? What is the keeping of this Vineyard, but a Christians observance of the duties incumbent upon him, with Referente to his more general, or more particular calling? So that understanding by the Spouse the particular Christian, she Complaineth Here of her own voluntary neglect,
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Nettles had covered the face thereof, and the stone-wall thereof was broken down, Prov. 24. 30, 31. This now is the fourth cause which the Spouse here assigneth of her blackness; thus I have given you the best account I have been able of the sense of these words, which if you take them as the words of the Church (the collective Spouse of Christ) sound thus:
Nettles had covered the face thereof, and the stonewall thereof was broken down, Curae 24. 30, 31. This now is the fourth cause which the Spouse Here assigneth of her blackness; thus I have given you the best account I have been able of the sense of these words, which if you take them as the words of the Church (the collective Spouse of christ) found thus:
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I have had some Neighbours, and false Brethren, who have allured, inti•ed, and betrayed me, my Enemies have imposed upon me a superstitious Worship, superst•tious Rites and Ceremonies,
I have had Some Neighbours, and false Brothers, who have allured, inti•ed, and betrayed me, my Enemies have imposed upon me a superstitious Worship, superst•tious Rites and Ceremonies,
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so as I have been too negligent as to the concerns of my own Soul. From the words thus opened, several Propositions may be raised, of which I shall discourse in their order.
so as I have been too negligent as to the concerns of my own Soul. From the words thus opened, several Propositions may be raised, of which I shall discourse in their order.
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The confirmation I shall mix with the explication. By the Spouse here I have all along understood, the believing Soul, & the Church of Christ, which is a body made up of these as its Members, they have both their blackness, for which they are exposed to the obloquy of others.
The confirmation I shall mix with the explication. By the Spouse Here I have all along understood, the believing Soul, & the Church of christ, which is a body made up of these as its Members, they have both their blackness, for which they Are exposed to the obloquy of Others.
The best of men, are but as white Swans, with black feet, they have in them a body of death, a law in their members rebelling against the law of their mind, the flesh lusting against the Spirit,
The best of men, Are but as white Swans, with black feet, they have in them a body of death, a law in their members rebelling against the law of their mind, the Flesh lusting against the Spirit,
and they are many times brought into a captivity to the law of their members, and though these motions to sin be ordinarily suppressed, yet they sometimes break out.
and they Are many times brought into a captivity to the law of their members, and though these motions to since be ordinarily suppressed, yet they sometime break out.
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cleansed through the washing of water, Eph. 5. 21. Hence, Christ tells his Disciples, except I wash you, you can never be made clean; they are clean,
cleansed through the washing of water, Ephesians 5. 21. Hence, christ tells his Disciples, except I wash you, you can never be made clean; they Are clean,
yet there is also much of unbelief; who liveth, and sinneth not? the righteous man falleth seven times in a day, and who can tell how often he offendeth? and though indeed the lust and corruption, that is in a good mans heart, doth not commonly break out into scandalous acts, which standers by take notice of, yet sometimes they do.
yet there is also much of unbelief; who lives, and Sinneth not? the righteous man falls seven times in a day, and who can tell how often he offends? and though indeed the lust and corruption, that is in a good men heart, does not commonly break out into scandalous acts, which standers by take notice of, yet sometime they do.
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And besides the blot which these eruptions of corruption leave upon the particular Souls, they leave also a blackness in the Church, which is made up of them.
And beside the blot which these eruptions of corruption leave upon the particular Souls, they leave also a blackness in the Church, which is made up of them.
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Besides that, there is no Church but hath in it some of unsanctified hearts, who as Jude tells us, are spots in our feasts of charity, and where they prevail in number, they bring in also another blackness upon the Church, by admission of corruptions, in Doctrine, Worship, and Discipline, &c. 2. Particular Souls are also black through acts of mortification.
Beside that, there is no Church but hath in it Some of unsanctified hearts, who as U^de tells us, Are spots in our feasts of charity, and where they prevail in number, they bring in also Another blackness upon the Church, by admission of corruptions, in Doctrine, Worship, and Discipline, etc. 2. Particular Souls Are also black through acts of mortification.
Hence the afflicted faces are said to gather blackness, Joel 1. 6. Nahum 2. 10. The skin of the Church in the hour of her affliction, is said to have been as black as a Raven, Lam. 5. 10. and it is said of the afflicted Nazarites, Lam. 4. 8. That their visage was more black then a Coal.
Hence the afflicted faces Are said to gather blackness, Joel 1. 6. Nahum 2. 10. The skin of the Church in the hour of her affliction, is said to have been as black as a Raven, Lam. 5. 10. and it is said of the afflicted nazarites, Lam. 4. 8. That their visage was more black then a Coal.
So that you see Affliction is every where in Scripture called Blackness. Now there is no Child of God in this life exempted from afflictions, such as are from the hand of God immediately, of which nature are desertions, terrors, and Soul troubles of several sorts, bodily distempers, &c. or from Satan more immediately, of which nature are temptations. Or from the world, in persecutions,
So that you see Affliction is every where in Scripture called Blackness. Now there is no Child of God in this life exempted from afflictions, such as Are from the hand of God immediately, of which nature Are desertions, terrors, and Soul Troubles of several sorts, bodily distempers, etc. or from Satan more immediately, of which nature Are temptations. Or from the world, in persecutions,
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and evil spoken of, as persons professing to religion, and membership in Churches, and living loosely, o•growing corrupt in their Doctrines, and Principles.
and evil spoken of, as Persons professing to Religion, and membership in Churches, and living loosely, o•growing corrupt in their Doctrines, and Principles.
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The longest was the time of David and Solomon, who each of them reigned forty years, but in the latter part of Solomons time, it admitted of much corruption, there was a great toleration of Idolatry (as you read in the story) and you shall observe in the whole History of that Church, in how few Kings Reigns, the high places, and the groves were taken away,
The longest was the time of David and Solomon, who each of them reigned forty Years, but in the latter part of Solomons time, it admitted of much corruption, there was a great toleration of Idolatry (as you read in the story) and you shall observe in the Whole History of that Church, in how few Kings Reigns, the high places, and the groves were taken away,
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though there were no sins for which the Jews so severely smarted, nor against which the wrath of God was more severely declared by the Prophets God sent amongst them.
though there were no Sins for which the jews so severely smarted, nor against which the wrath of God was more severely declared by the prophets God sent among them.
If (in the New Testament) you look over the Epistles wrote to the Church of Corinth, and Galatia, and the seven Churches of Asia, you will again find the same thing;
If (in the New Testament) you look over the Epistles wrote to the Church of Corinth, and Galatia, and the seven Churches of Asia, you will again find the same thing;
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concerning Idolatry, I know not what to say, that is a Spiritual Adultery, and every where in Scripture is call'd Whoredom, and going a Whoring, and as divorce was lawful in case of carnal adultery,
Concerning Idolatry, I know not what to say, that is a Spiritual Adultery, and every where in Scripture is called Whoredom, and going a Whoring, and as divorce was lawful in case of carnal adultery,
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there have been some both more ancient and modern Divines, who have inclined to think, that yet before the end of the World, Christ shall reign upon the Earth a thousand years, but whether that time which we call the day of Judgment, shall last so long,
there have been Some both more ancient and modern Divines, who have inclined to think, that yet before the end of the World, christ shall Reign upon the Earth a thousand Years, but whither that time which we call the day of Judgement, shall last so long,
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or those thousand years shall be a space of time preceding the last judgment, whether those Scriptures which are usually interpreted in favour of that opinion, signifying Christs being heve in Person,
or those thousand Years shall be a Molle of time preceding the last judgement, whither those Scriptures which Are usually interpreted in favour of that opinion, signifying Christ being heaven in Person,
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Now thus the Spouse is black, not in Gods Eyes, who judgeth not according to outward appearance, but according to the heart, and in his judgment of men counteth none the worse,
Now thus the Spouse is black, not in God's Eyes, who Judgeth not according to outward appearance, but according to the heart, and in his judgement of men counteth none the Worse,
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yet doth he not judge of them according to their failings, but giveth an allowance both for their infirmimities, and temptations, upon which account he calleth to us to behold the patience of Job, though Job had his fits of frowardness,
yet does he not judge of them according to their failings, but gives an allowance both for their infirmimities, and temptations, upon which account he calls to us to behold the patience of Job, though Job had his fits of frowardness,
and despised of the peopl•, Psal. 22. 6. O wretched man that I am, (saith St. Paul) who shall deliver me from this body of death, Rom. 7. in another place he calleth himself the greatest of sinners, and the least of Saints. Woe is me (saith the Prophet) I am a man of unclean lips;
and despised of the peopl•, Psalm 22. 6. Oh wretched man that I am, (Says Saint Paul) who shall deliver me from this body of death, Rom. 7. in Another place he calls himself the greatest of Sinners, and the least of Saints. Woe is me (Says the Prophet) I am a man of unclean lips;
and laying to their charge things which they know not, and all this through an implacable enmity, put betwixt the seed of the Woman, and the seed of the Serpent, or because they see themselves condemned by the more righteous conversation of such as fear God.
and laying to their charge things which they know not, and all this through an implacable enmity, put betwixt the seed of the Woman, and the seed of the Serpent, or Because they see themselves condemned by the more righteous Conversation of such as Fear God.
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Paul had a law in his members, that was his blackness, but he had also a law of his mind, that was his comeliness. All sin and lust is blackness all gracious habits are the Souls beauty and comeliness. The unbeliever, the natural man is wholly black, the godly man is not so, there is a mixture in his Soul, he is come into Canaan, tho some Canaanites yet dwell in the Land, the faith, and love, and obedience of a good man, his pantings,
Paul had a law in his members, that was his blackness, but he had also a law of his mind, that was his comeliness. All since and lust is blackness all gracious habits Are the Souls beauty and comeliness. The unbeliever, the natural man is wholly black, the godly man is not so, there is a mixture in his Soul, he is come into Canaan, though Some Canaanites yet dwell in the Land, the faith, and love, and Obedience of a good man, his pantings,
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and breathings after God, his complacency, delight, and rejoycing in God, these are all his comeliness. The Church of God may have spots in her assemblies, these are her blackness,
and breathings After God, his complacency, delight, and rejoicing in God, these Are all his comeliness. The Church of God may have spots in her assemblies, these Are her blackness,
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but she keepeth up her assembl•es, and hath the Ordinances of God in them, that is her comeliness, she may have several hypocrites, meer seeming professors, these are her spots, from these is her blackness,
but she Keepeth up her assembl•es, and hath the Ordinances of God in them, that is her comeliness, she may have several Hypocrites, mere seeming professors, these Are her spots, from these is her blackness,
she may-suffer some erroneous principles to be published in her, that is her blackness but she keepeth the foundation doctrines of faith and holiness pure, and incorrupt; that is her comeliness.
she may-suffer Some erroneous principles to be published in her, that is her blackness but she Keepeth the Foundation doctrines of faith and holiness pure, and incorrupt; that is her comeliness.
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2. In much of her blackness there is a beauty, and a comeliness. It is Bernards note, whatsoever is black is not therefore uncomely. The Eye is black, yet comely.
2. In much of her blackness there is a beauty, and a comeliness. It is Bernards note, whatsoever is black is not Therefore uncomely. The Eye is black, yet comely.
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Look upon him (saith that devout man,) clothed with raggs, blew with Stripes, daubed with his Enemies Spittle, pale with death, you will say he was black,
Look upon him (Says that devout man,) clothed with rags, blew with Stripes, daubed with his Enemies Spittle, pale with death, you will say he was black,
but yet he was comely, yea the Chiefest of ten thousand. The Apostles saw him comely when upon the mountain they beheld his glory at his transfiguration.
but yet he was comely, yea the Chiefest of ten thousand. The Apostles saw him comely when upon the mountain they beheld his glory At his transfiguration.
even unto death, the bitter death upon the Cross, working out the redemption and Salvation of all those whom the Father had given him; this was comely.
even unto death, the bitter death upon the Cross, working out the redemption and Salvation of all those whom the Father had given him; this was comely.
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When the word was made flesh and dwelt amongst us (saith St. John) we beheld his glory as the glory of the only begotten Son of God, full of grace and truth.
When the word was made Flesh and dwelled among us (Says Saint John) we beheld his glory as the glory of the only begotten Son of God, full of grace and truth.
1. As by these afflictions Christ is magnified in his body, and he is made conformable unto Christ, and filling up what is lacking in the sufferings of Christ:
1. As by these afflictions christ is magnified in his body, and he is made conformable unto christ, and filling up what is lacking in the sufferings of christ:
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3. 11. This is what our Saviour told his disciples, John 15. to comfort them under the Worlds hatred which he knew would make them to appear black, If the World hateth you it hated me first.
3. 11. This is what our Saviour told his Disciples, John 15. to Comfort them under the World's hatred which he knew would make them to appear black, If the World hates you it hated me First.
The suffering child of God lookes black, but as Christ is by his sufferings magnified in his body as he is by his sufferings made more like to Christ, so he is comely.
The suffering child of God looks black, but as christ is by his sufferings magnified in his body as he is by his sufferings made more like to christ, so he is comely.
The Captain of our Salvation was made perfect (as the Apostle tells us) through suffering Heb. 2. 10. and so must the Souldiers under this Captain be made perfect, for by much tribulation they also must enter into the Kingdom of God.
The Captain of our Salvation was made perfect (as the Apostle tells us) through suffering Hebrew 2. 10. and so must the Soldiers under this Captain be made perfect, for by much tribulation they also must enter into the Kingdom of God.
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and all the fruit shall be to take away Sin. Afflictions to the Church and People of God, are but as the furnace for the Silver, and the refining pot for the Gold, like polishing Irons to the Stone,
and all the fruit shall be to take away Sin. Afflictions to the Church and People of God, Are but as the furnace for the Silver, and the refining pot for the Gold, like polishing Irons to the Stone,
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There is a comeliness in this blackness, as Afflictions give the Spouse advantage, and opportunities for the more noble and perspicuous exercises of their graces.
There is a comeliness in this blackness, as Afflictions give the Spouse advantage, and opportunities for the more noble and perspicuous exercises of their graces.
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now for a season (saith Peter, 1 Pet. 1. 7.) You are in heaviness through manifold temptations (their was their blackness) but it followeth, That the tryal of your faith being much more precious then that of Gold which perisheth, might be found unto praise, honour, and glory.
now for a season (Says Peter, 1 Pet. 1. 7.) You Are in heaviness through manifold temptations (their was their blackness) but it follows, That the trial of your faith being much more precious then that of Gold which Perishes, might be found unto praise, honour, and glory.
though he killeth me (saith Job) yet will I trust in him, there again was comeliness in blackness. Patience is another grace, the time for the exercise, of which is a time of afflictions,
though he kills me (Says Job) yet will I trust in him, there again was comeliness in blackness. Patience is Another grace, the time for the exercise, of which is a time of afflictions,
and obloquy, and rage, and injuries of a vile and wicked generation, who fly at the image of God wherever they see it, out of that perfect hatred they have to God, so indeed he looks black.
and obloquy, and rage, and injuries of a vile and wicked generation, who fly At the image of God wherever they see it, out of that perfect hatred they have to God, so indeed he looks black.
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But now see him under this, owning the righteousness and goodness of God, kissing the Word of God, saying concerning his Enemies, Let them alone, perhaps God hath bidden them curse, and will requite me with blessing for all the cursings wherewith they have cursed me,
But now see him under this, owning the righteousness and Goodness of God, kissing the Word of God, saying Concerning his Enemies, Let them alone, perhaps God hath bidden them curse, and will requite me with blessing for all the cursings wherewith they have cursed me,
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Look upon the Child of God, under the withdrawings of divine influences from him, when we hear him crying out, My God, my God! why hast thou forsaken me? he appeareth to us black, but if we see him under such withdrawings, resolving to trust in God, not to depart from his integrity,
Look upon the Child of God, under the withdrawings of divine influences from him, when we hear him crying out, My God, my God! why hast thou forsaken me? he appears to us black, but if we see him under such withdrawings, resolving to trust in God, not to depart from his integrity,
as Joshuah envied for Moses his sake, when Eldad, and Medad prophecied in the Camp, Num. 11. 29. and the Disciples of John were jealous for their Master;
as Joshua envied for Moses his sake, when Eldad, and Medad prophesied in the Camp, Num. 11. 29. and the Disciples of John were jealous for their Master;
and by mistakes they may be judged black, as Hannah was by Eli. But by the generality of the Saints, all such as are partakers of the Divine Nature, they will be judged comely, notwithstanding their low and afflicted condition,
and by mistakes they may be judged black, as Hannah was by Eli. But by the generality of the Saints, all such as Are partakers of the Divine Nature, they will be judged comely, notwithstanding their low and afflicted condition,
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2. They are comely in Christs Eyes; and alas how small a thing to the Child of God is it to be judged of mans judgment? Bernard thus glosseth upon the words;
2. They Are comely in Christ Eyes; and alas how small a thing to the Child of God is it to be judged of men judgement? Bernard thus Glosseth upon the words;
and infirmities, it overlooks blackness and lameness, and crookedness, and any external deformity, it calleth black things white, crooked things straight, and lame things perfect.
and infirmities, it overlooks blackness and lameness, and crookedness, and any external deformity, it calls black things white, crooked things straight, and lame things perfect.
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2. Therefore she must needs be comely in the Eyes of Christ, because he hath made her so, by putting his comeliness upon her ▪ Ezek. 16. 14. Thy beauty was perfect through my comeliness which I had put upon thee (saith the Lord God.) No Child of God is comely in his or her own comeliness,
2. Therefore she must needs be comely in the Eyes of christ, Because he hath made her so, by putting his comeliness upon her ▪ Ezekiel 16. 14. Thy beauty was perfect through my comeliness which I had put upon thee (Says the Lord God.) No Child of God is comely in his or her own comeliness,
Some trust in Chariots (faith the Psalmist) some in Horses, but we will remember the name of the Lord our God, Psal. 20. 7. (I do but allude to that Text. There are some that trust to a righteousness of other Saints (so do the Papists) some trust in a righteousness of their own,
some trust in Chariots (faith the Psalmist) Some in Horses, but we will Remember the name of the Lord our God, Psalm 20. 7. (I do but allude to that Text. There Are Some that trust to a righteousness of other Saints (so do the Papists) Some trust in a righteousness of their own,
for the righteous Lord loveth righteousness, and it is impossible that the Lord should look upon any Soul as comely, but that Soul whom he looketh upon as righteous. Christ was of old prophecied of, under the notion of the Lord our righteousness, and the Apostle tells us he was made of God, Wisdom, Righteousness. &c. This righteousness of Christ lay in his perfect obedience to the whole law of God, and his suffering the curse of the law due to us for our transgression of it;
for the righteous Lord loves righteousness, and it is impossible that the Lord should look upon any Soul as comely, but that Soul whom he looks upon as righteous. christ was of old prophesied of, under the notion of the Lord our righteousness, and the Apostle tells us he was made of God, Wisdom, Righteousness. etc. This righteousness of christ lay in his perfect Obedience to the Whole law of God, and his suffering the curse of the law due to us for our Transgression of it;
and by this gracious act, upon our faith by apprehending it, it becomes ours, so we are said to be justified by his faith, Rom. 5. 1. yet by his blood, as v. 9,
and by this gracious act, upon our faith by apprehending it, it becomes ours, so we Are said to be justified by his faith, Rom. 5. 1. yet by his blood, as v. 9,
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for God, Rom. 3. 25. set forth Christ as a propitiation through faith in his blood, to declare his righteousness for the remission of sins — That he might be just while he became the justifier of him that believeth in Jesus.
for God, Rom. 3. 25. Set forth christ as a propitiation through faith in his blood, to declare his righteousness for the remission of Sins — That he might be just while he became the justifier of him that Believeth in jesus.
God becomes its justifier, and the Soul standeth as righteous in the fight of God, through Gods imputation of righteousness to it without works, and not imputing sin (as the Apostle expounds the whole business of justification, Rom. 4. 5, 8.) Thus now every believing Soul becomes a righteous Soul in the Eye of God, through the righteousness of Christ put upon it.
God becomes its justifier, and the Soul Stands as righteous in the fight of God, through God's imputation of righteousness to it without works, and not imputing since (as the Apostle expounds the Whole business of justification, Rom. 4. 5, 8.) Thus now every believing Soul becomes a righteous Soul in the Eye of God, through the righteousness of christ put upon it.
so every serious Soul will think it hath cause of rejoycing, if it hath thus won Christ to use the Apostles expression, Phil. 3. 8. which he expoundeth in the very next words.
so every serious Soul will think it hath cause of rejoicing, if it hath thus wone christ to use the Apostles expression, Philip 3. 8. which he expoundeth in the very next words.
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and offering to borrow of them;) and those who trust to a righteousness of their own, will find that they do but trust to a Spiders webb, and which hath these two qualities analogous to a Spiders web: 1. That it is a thing spun out of their own bowels. 2. That the least touch of it sweeps it away, it is what upon examination,
and offering to borrow of them;) and those who trust to a righteousness of their own, will find that they do but trust to a Spiders web, and which hath these two qualities analogous to a Spiders web: 1. That it is a thing spun out of their own bowels. 2. That the least touch of it sweeps it away, it is what upon examination,
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when judgment is laid to the line, and this righteousness to the plummet, will be found to be no such thing as will cover the Souls nakedness, a bed too short for a Soul to stretch it self in Gods sight upon.
when judgement is laid to the line, and this righteousness to the plummet, will be found to be no such thing as will cover the Souls nakedness, a Bed too short for a Soul to stretch it self in God's sighed upon.
There is an original blackness, which cleaveth to every Soul, the not belief of which is possibly the foundation error as to this great point. 1. A blackness of imputation. The Apostle tells us, that in Adam all died; we were all in the loins of that our first Parent, what he lost he lost for us, we in him plucked a fruit of the Tree of forbidden fruit,
There is an original blackness, which cleaveth to every Soul, the not belief of which is possibly the Foundation error as to this great point. 1. A blackness of imputation. The Apostle tells us, that in Adam all died; we were all in the loins of that our First Parent, what he lost he lost for us, we in him plucked a fruit of the Tree of forbidden fruit,
and unrighteous. 2. An inherent blackness, for having lost the image of the heavenly, we were born with the Image of the Earthly, which lay in a Native aversion from God,
and unrighteous. 2. an inherent blackness, for having lost the image of the heavenly, we were born with the Image of the Earthly, which lay in a Native aversion from God,
This is seen in our native ignorance, and blindness, stubborness, and perverseness, in our naturally vile affections turbulent, and impetuous passions, things very far from the Image of God;
This is seen in our native ignorance, and blindness, Stubbornness, and perverseness, in our naturally vile affections turbulent, and impetuous passion, things very Far from the Image of God;
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and hence we are all by nature (saith the Apostle, Eph. 2. 3.) Children of Wrath. To say nothing of those actual sins, which are consequent to this native blackness, all our thoughts, words, and deeds, contrary to the law of God:
and hence we Are all by nature (Says the Apostle, Ephesians 2. 3.) Children of Wrath. To say nothing of those actual Sins, which Are consequent to this native blackness, all our thoughts, words, and Deeds, contrary to the law of God:
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Divines think the natural blackness of the Soul is well set out by the Prophet, Ezek. 16. Thy birth is of the land of Canaan, thy Father was an Amorite, thy Mother an Hittite.
Divines think the natural blackness of the Soul is well Set out by the Prophet, Ezekiel 16. Thy birth is of the land of Canaan, thy Father was an Amorite, thy Mother an Hittite.
In the day wherein thou wert born, thy Navel was not cut, neither wert thou washed in water to supple thee, thou wert not salted at all,
In the day wherein thou Wertenberg born, thy Navel was not Cut, neither Wertenberg thou washed in water to supple thee, thou Wertenberg not salted At all,
All this while here is no appearance of any thing but filthiness, and blackness. Now how cometh this black, and most filthy creature to be made clean, and comely.
All this while Here is no appearance of any thing but filthiness, and blackness. Now how comes this black, and most filthy creature to be made clean, and comely.
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and made comely, by Christs comeliness, is also by that similitude excellently expressed, but it is plain enough from other texts, that our comeliness of righteousness, that righteousness wherein we must stand righteous before God, is put upon us by Christ,
and made comely, by Christ comeliness, is also by that similitude excellently expressed, but it is plain enough from other texts, that our comeliness of righteousness, that righteousness wherein we must stand righteous before God, is put upon us by christ,
This is the comeliness of Regeneration and Sanctification, which is called the Sanctification of the Spirit, the Spirit of Christ in us, whose fruits Gal. 5. 22. are love, joy, meekness, &c. Indeed whatsoever rendreth a soul comely and beautiful in the eye of reason;
This is the comeliness of Regeneration and Sanctification, which is called the Sanctification of the Spirit, the Spirit of christ in us, whose fruits Gal. 5. 22. Are love, joy, meekness, etc. Indeed whatsoever rendereth a soul comely and beautiful in the eye of reason;
In the same hour wherein Christ saith to the soul I will, be thou clean he also saith I will, be thou pure, and holy, an habitation for God through the Spirit, undefiled in the heart and in the way.
In the same hour wherein christ Says to the soul I will, be thou clean he also Says I will, be thou pure, and holy, an habitation for God through the Spirit, undefiled in the heart and in the Way.
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What do all these metaphorical expressions signify, but the various habits of grace, with which Christ adorneth the new creature, in the day of its new birth, in the day when he removeth from it the guilt of its iniquity, he doth not only wash,
What do all these metaphorical expressions signify, but the various habits of grace, with which christ adorneth the new creature, in the day of its new birth, in the day when he Removeth from it the guilt of its iniquity, he does not only wash,
This is also Christs comeliness, for as the fulness of the Godhead dwelt in him bodily, so himself received the Spirit without measure that he might measure it out by measures to his people,
This is also Christ comeliness, for as the fullness of the Godhead dwelled in him bodily, so himself received the Spirit without measure that he might measure it out by measures to his people,
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and as we more or less improve it, tho indeed Christ hath a constant inspection upon his Spouses treasury and will take care that it shall never so fail,
and as we more or less improve it, though indeed christ hath a constant inspection upon his Spouses treasury and will take care that it shall never so fail,
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but there shall be a seed of God abiding in the soul continually, and the grace of Regeneration in it shall be like a spring of water whose waters fail not.
but there shall be a seed of God abiding in the soul continually, and the grace of Regeneration in it shall be like a spring of water whose waters fail not.
for even the best of men sinneth seven times a day, and who can tell how often he offendeth? I say Christ judgeth not from the outward appearance, man judgeth so,
for even the best of men Sinneth seven times a day, and who can tell how often he offends? I say christ Judgeth not from the outward appearance, man Judgeth so,
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nor doth he there judg from every particular motion, any more then from any particular act in our conversation, but from the sincerity and uprightness of the heart. If there be a willing mind it is accepted.
nor does he there judge from every particular motion, any more then from any particular act in our Conversation, but from the sincerity and uprightness of the heart. If there be a willing mind it is accepted.
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The World judgeth from the outward appearance, and indeed that is one disadvantage with reference to the World that the spouse of Christ is under, she is Nigra extrinsecus, formosa, intrinsecus. Black outwardly but comely inwardly.
The World Judgeth from the outward appearance, and indeed that is one disadvantage with Referente to the World that the spouse of christ is under, she is Nigra extrinsecus, formosa, Intrinsecus. Black outwardly but comely inwardly.
The Kings Daughter, saith the Psalmist, Psal. 45. is all glorious within. A good Christian is like a Merchants warehouse, which is full of rich wares and commodities tho little appeareth without:
The Kings Daughter, Says the Psalmist, Psalm 45. is all glorious within. A good Christian is like a Merchant's warehouse, which is full of rich wares and commodities though little appears without:
and froward disposition, and badness of humour; the latter maketh the true judgment; men judg of the comeliness and beauty of persons, meerly from the visage, and outside,
and froward disposition, and badness of humour; the latter makes the true judgement; men judge of the comeliness and beauty of Persons, merely from the visage, and outside,
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If they see the Church or Child of God tossed with tempests and affl•cted, groaning under the sense of sin, they presently judg them according to the outward appearance black, Christ looketh upon the heart, the bent and scope of that, its sincerity,
If they see the Church or Child of God tossed with tempests and affl•cted, groaning under the sense of since, they presently judge them according to the outward appearance black, christ looks upon the heart, the bent and scope of that, its sincerity,
But in all the following story of the Kings of Judah God mentions him as a Pattern, telling us, that such a one did walk according to David, or such a one did not do according as David had done.
But in all the following story of the Kings of Judah God mentions him as a Pattern, telling us, that such a one did walk according to David, or such a one did not do according as David had done.
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The Apostle also tells us, that we have an high Priest that can have compassion on our Infirmities, upon the ignorant, and those that are out of the way.
The Apostle also tells us, that we have an high Priest that can have compassion on our Infirmities, upon the ignorant, and those that Are out of the Way.
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Having a great comliness, in some of her blackness, and a comeliness besides her blacknes: Black through remaining Just, and corruption, through Afflictions, and persecutions:
Having a great comeliness, in Some of her blackness, and a comeliness beside her blackness: Black through remaining Just, and corruption, through Afflictions, and persecutions:
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We may from hence gather the true notion of a child of God, and understand how he stands distinguished from one that is a natural man, and yet an unbeliever. The true notion of a child of God is this:
We may from hence gather the true notion of a child of God, and understand how he Stands distinguished from one that is a natural man, and yet an unbeliever. The true notion of a child of God is this:
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He is one who is imperfectly perfect. Black but comely, you shall observe in Scripture, that perfection is both predicated and denied concerning the People of God;
He is one who is imperfectly perfect. Black but comely, you shall observe in Scripture, that perfection is both predicated and denied Concerning the People of God;
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Not as if I had attained, or were already perfect saith Paul Phil. 3. 12. We are commanded to strive after perfection, to endeavour to perfect holiness in the fear of the Lord, but it is a mark which no man hitteth, Heaven is the only place, where just Souls are made perfect, both as to their fruitions, and as to their Actions. A thing is then said to be perfect,
Not as if I had attained, or were already perfect Says Paul Philip 3. 12. We Are commanded to strive After perfection, to endeavour to perfect holiness in the Fear of the Lord, but it is a mark which no man hitteth, Heaven is the only place, where just Souls Are made perfect, both as to their fruitions, and as to their Actions. A thing is then said to be perfect,
and in this sense no man can be said to be perfect: on the other side we are not only commanded to study perfection, but it is said of many in holy Writ that they were perfect. Noah was a just and perfect man Gen. 6. 9. Job was perfect and upright, Job 1. 1. Paul saith he spake wisdom amongst them that are perfect. 1 Cor. 3. 6. Phil. 3. 15. Let us as many as be perfect.
and in this sense no man can be said to be perfect: on the other side we Are not only commanded to study perfection, but it is said of many in holy Writ that they were perfect. Noah was a just and perfect man Gen. 6. 9. Job was perfect and upright, Job 1. 1. Paul Says he spoke Wisdom among them that Are perfect. 1 Cor. 3. 6. Philip 3. 15. Let us as many as be perfect.
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1. A Perfection of Justification. In this sense every believer is comely through Christs righteousness put upon him and reckoned to him and he is perfect, for the state of justification is a state that admits not of degrees,
1. A Perfection of Justification. In this sense every believer is comely through Christ righteousness put upon him and reckoned to him and he is perfect, for the state of justification is a state that admits not of Degrees,
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none liveth and Sinneth not against God, there is something to be added to the best mans habits and Acts of Grace. 2. Of Parts; thus again every believer is perfect, Sanctified, (as the Apostle speaketh) in body, and mind,
none lives and Sinneth not against God, there is something to be added to the best men habits and Acts of Grace. 2. Of Parts; thus again every believer is perfect, Sanctified, (as the Apostle speaks) in body, and mind,
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This is uprightness, this is called perfectness because God upon the covenant of grace accepteth the Soul upon the account of Christ as if it had fulfilled the whole Law of God.
This is uprightness, this is called perfectness Because God upon the Covenant of grace Accepteth the Soul upon the account of christ as if it had fulfilled the Whole Law of God.
Rom. 8. 3, 4. What the Law could not do, in that it was weak through our flesh, God sending his Son in the likeness of sinful flesh and for sin (or by a Sacrifice for sin) condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Rom. 8. 3, 4. What the Law could not do, in that it was weak through our Flesh, God sending his Son in the likeness of sinful Flesh and for since (or by a Sacrifice for since) condemned since in the Flesh, that the righteousness of the Law might be fulfilled in us, who walk not After the Flesh, but After the Spirit.
Thus Noah is said to be a perfect man, Gen. 6. 9. and Job a perfect man and upright; this is expounded v. 8. one that feareth God and escheweth Evil. For in the strict sense of perfection; Job saith chap. 9. v. 20. If he justified himself his own mouth should condemn him, if he should say he were perfect that should prove him perverse.
Thus Noah is said to be a perfect man, Gen. 6. 9. and Job a perfect man and upright; this is expounded v. 8. one that fears God and escheweth Evil. For in the strict sense of perfection; Job Says chap. 9. v. 20. If he justified himself his own Mouth should condemn him, if he should say he were perfect that should prove him perverse.
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3. There is a comparative perfection in this sense the Apostle saith 1 Cor. 3. 6. That he spake wisdom amongst them that were perfect, and Phil. 3 15. Let us as many as be perfect be thus minded that is,
3. There is a comparative perfection in this sense the Apostle Says 1 Cor. 3. 6. That he spoke Wisdom among them that were perfect, and Philip 3 15. Let us as many as be perfect be thus minded that is,
The State of the Saints is in no other sense a State of perfection. So as I say they are imperfectly perfect which is the same with that of the Text, Black but comely. And this sufficiently distinguisheth the believer from the unbeliever whether the profane person or the hypocrite. The unbeliever may say he is black, but he cannot say he is comely.
The State of the Saints is in no other sense a State of perfection. So as I say they Are imperfectly perfect which is the same with that of the Text, Black but comely. And this sufficiently Distinguisheth the believer from the unbeliever whither the profane person or the hypocrite. The unbeliever may say he is black, but he cannot say he is comely.
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What beauty can there be in any Soul not reconciled to God? they are all blackness, all deformity. It is true there is a great deal of difference in these men, some of them are black and filthy in the eyes of the rational,
What beauty can there be in any Soul not reconciled to God? they Are all blackness, all deformity. It is true there is a great deal of difference in these men, Some of them Are black and filthy in the eyes of the rational,
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and more orderly part of the World, such is the Atheist, the profane Curser and Swearer, the Blasphemer, the Drunkard, the Thief, the Oppressor, the unrighteous,
and more orderly part of the World, such is the Atheist, the profane Curser and Swearer, the Blasphemer, the Drunkard, the Thief, the Oppressor, the unrighteous,
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But now the Lord Christ, not judging according to the outward appearance, but according to the heart, seeing in this mans heart, no love of God constraining him to these acts, nothing of the fear of God awing this mans Soul unto his duty;
But now the Lord christ, not judging according to the outward appearance, but according to the heart, seeing in this men heart, no love of God constraining him to these acts, nothing of the Fear of God awing this men Soul unto his duty;
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nor from a belief of the Promises or of the Threatnings, nor from an Obedience to the Precepts of God, but meerly from Politick, and rational principles, from self ends,
nor from a belief of the Promises or of the Threatenings, nor from an obedience to the Precepts of God, but merely from Politic, and rational principles, from self ends,
and if they had been so, would have made those acts more intense, certain, steddy, and uniform, if these be wanting, the Life-colours are wanting to the Picture.
and if they had been so, would have made those acts more intense, certain, steady, and uniform, if these be wanting, the Life-colours Are wanting to the Picture.
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Other things make but up the Skeleton of the duty, and are but as a draught of the lines of the Face without the Life-colours which seldom have much beauty in them,
Other things make but up the Skeleton of the duty, and Are but as a draught of the lines of the Face without the Life-colours which seldom have much beauty in them,
and what Augustine said of old of the best, and most vertuous actions of the Heathens is true of the best actions of these titular Christians, they are but Splendida Peccata, Splendid Sinnings.
and what Augustine said of old of the best, and most virtuous actions of the heathens is true of the best actions of these titular Christians, they Are but Splendida Peccata, Splendid Sinnings.
but he is also delivered from the infirmities of humane nature, from the Sin that easily besetts him, the weight that presseth him down, the war in his members from the lustings of the flesh against the Spirit, the law of his members so often rebelling against the law of his mind,
but he is also Delivered from the infirmities of humane nature, from the since that Easily besets him, the weight that Presseth him down, the war in his members from the lustings of the Flesh against the Spirit, the law of his members so often rebelling against the law of his mind,
and bringing him into a captivity oft times to the law of Sin, and is now presented before Christ without spot or wrinkle. This is the felicity of his State.
and bringing him into a captivity oft times to the law of since, and is now presented before christ without spot or wrinkle. This is the felicity of his State.
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Sin here maketh us black, affliction and sorrow make us appear more black then we are, the translated Soul neither sinneth nor yet suffereth, or sorroweth any more;
since Here makes us black, affliction and sorrow make us appear more black then we Are, the translated Soul neither Sinneth nor yet suffers, or sorroweth any more;
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because he is not onely black but also comely; hence you may understand the error of those who dream of a state of perfection which the People of God, may and do attain in this life;
Because he is not only black but also comely; hence you may understand the error of those who dream of a state of perfection which the People of God, may and do attain in this life;
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some go very high in blasphemy, telleng us that we are Christed and Godded, and that the believer is as spotless as Christ, &c. The Apostle indeed tells us, we are made partakers of the Divine Nature, but it is one thing to be made partakers of, another thing to be transformed into the Divine Nature. Christ is the chief of ten thousand, altogether desires, there is no spot no blemish in him.
Some go very high in blasphemy, telleng us that we Are Christed and Godded, and that the believer is as spotless as christ, etc. The Apostle indeed tells us, we Are made partakers of the Divine Nature, but it is one thing to be made partakers of, Another thing to be transformed into the Divine Nature. christ is the chief of ten thousand, altogether Desires, there is no spot no blemish in him.
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The Apostle tells us that, by one mans disobedience many were made Sinners, and that we are all by nature, children of wrath, Eph. 2. 3. Those who would have Christ to die for every man, being pinched with that question, What did Christ then purchase for those that shall never be saved? some of them answer, he purchased for all a totall freedom from Adams Sin, I know no line in Scripture to justify that;
The Apostle tells us that, by one men disobedience many were made Sinners, and that we Are all by nature, children of wrath, Ephesians 2. 3. Those who would have christ to die for every man, being pinched with that question, What did christ then purchase for those that shall never be saved? Some of them answer, he purchased for all a total freedom from Adams since, I know no line in Scripture to justify that;
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and sinneth not against God, and so is not black through actual sin, doth yet more foully deceive himself, certainly, he must not look into the perfect law of God,
and Sinneth not against God, and so is not black through actual since, does yet more foully deceive himself, Certainly, he must not look into the perfect law of God,
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or else is not able to distinguish white from black. If he looked into the divine law he would quickly with Saint Paul see that the law is Holy, and Spiritual, and Just, and Good, and that the best of men is but carnal sold under Sin. Let not then any glory in a fancyed perfection, it is but a glorying in appearance, not in reality.
or Else is not able to distinguish white from black. If he looked into the divine law he would quickly with Saint Paul see that the law is Holy, and Spiritual, and Just, and Good, and that the best of men is but carnal sold under Sin. Let not then any glory in a fancied perfection, it is but a glorying in appearance, not in reality.
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As vain is the glorying also of them who glory in an exemption from afflictions, that this Sun hath not lookt upon them, afflictions have not scorched them, as they have scorched others, the Apostle tells us, that if we be without chastening then are we ▪ Bastards, and not Sons.
As vain is the glorying also of them who glory in an exemption from afflictions, that this Sun hath not looked upon them, afflictions have not scorched them, as they have scorched Others, the Apostle tells us, that if we be without chastening then Are we ▪ Bastards, and not Sons.
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From hence every inquisitive Christian, may take just measures of himself, he is not to judg of himself by his blackness, whether it be the blackness of renewing sin, and corruption:
From hence every inquisitive Christian, may take just measures of himself, he is not to judge of himself by his blackness, whither it be the blackness of renewing since, and corruption:
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or the blackness of Affliction and Worldly Opposition, and Persecutions. Let him examine himself, 1. Whether he hath not a mixture of grace with corruption.
or the blackness of Affliction and Worldly Opposition, and Persecutions. Let him examine himself, 1. Whither he hath not a mixture of grace with corruption.
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there are Twins which struggle one with another in every good Soul. Every Christian will find he hath a flesh to be crucified, members to be mortified,
there Are Twins which struggle one with Another in every good Soul. Every Christian will find he hath a Flesh to be Crucified, members to be mortified,
the flesh indeed lusteth against the Spirit, that is a Christians blackness, but doest thou not also find, the Spirit lusting against thy flesh? that is thy comliness.
the Flesh indeed Lusteth against the Spirit, that is a Christians blackness, but dost thou not also find, the Spirit lusting against thy Flesh? that is thy comeliness.
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The Child of God is also black from the same cause, but his is like the blackness of a polished marble, which hath a great beauty and comliness in it, The trial of his faith in his afflictions appeareth more precious,
The Child of God is also black from the same cause, but his is like the blackness of a polished Marble, which hath a great beauty and comeliness in it, The trial of his faith in his afflictions appears more precious,
The demeanour of People under afflictions, will much discover whose they are. 3. Thirdly, The comeliness of the Spouse of Christ is not a comeliness without blackness, but a comeliness norwithstanding blackness:
The demeanour of People under afflictions, will much discover whose they Are. 3. Thirdly, The comeliness of the Spouse of christ is not a comeliness without blackness, but a comeliness notwithstanding blackness:
or any acts or indeavours of our own singly, but a gracious imputation and infusion. The imputation of Christs righteousness, the infusion of gracious habits, a comeliness arising from Christs comeliness put upon the Soul. So as tho the poor creature hath been guilty before God,
or any acts or endeavours of our own singly, but a gracious imputation and infusion. The imputation of Christ righteousness, the infusion of gracious habits, a comeliness arising from Christ comeliness put upon the Soul. So as though the poor creature hath been guilty before God,
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and his heart being renewed, & Sanctified through the Spirit of Christ, and the bent of it being set right for God, notwithstanding his blackness, the Lord doth judge him comely and beautiful, overlooking his blackness by reason of sin, and infirmity.
and his heart being renewed, & Sanctified through the Spirit of christ, and the bent of it being Set right for God, notwithstanding his blackness, the Lord does judge him comely and beautiful, overlooking his blackness by reason of since, and infirmity.
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God, I thank thee (saith the Pharisee) I am not as other men are, Extortioners, Unjust, Adulterers, or even as this Publican, I fast twice in the week, I give tythes of all that I possess, Luk. 18. 11, 12. he owneth nothing in himself but whiteness, & aversates all blackness; yet v. 14. he went away to his house not justified.
God, I thank thee (Says the Pharisee) I am not as other men Are, Extortioners, Unjust, Adulterers, or even as this Publican, I fast twice in the Week, I give Tithes of all that I possess, Luk. 18. 11, 12. he owneth nothing in himself but whiteness, & aversates all blackness; yet v. 14. he went away to his house not justified.
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or comliness in themselves, I gave you before the Instances of David and of Paul. The reason is because the hypocrite trusts to a Spiders web, a righteousness from himself spun out of his own Bowels and he is concerned to justify his integrity,
or comeliness in themselves, I gave you before the Instances of David and of Paul. The reason is Because the hypocrite trusts to a Spiders web, a righteousness from himself spun out of his own Bowels and he is concerned to justify his integrity,
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again, all that he doth is to be seen of men, and therefore he must set the best face of his actions that he can, the Child of God seeketh for no such things in himself,
again, all that he does is to be seen of men, and Therefore he must Set the best face of his actions that he can, the Child of God seeks for no such things in himself,
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but despairing in himself he flyeth to the righteousness of Christ, and freely confesseth, and owneth his own nakedness, that he might be clothed with that righteousness;
but despairing in himself he flies to the righteousness of christ, and freely Confesses, and owneth his own nakedness, that he might be clothed with that righteousness;
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again, the Child of God seeketh not the praise of men, nor his own honour and glory, but seeketh the praise of God, and the honour and glory of Christ alone.
again, the Child of God seeks not the praise of men, nor his own honour and glory, but seeks the praise of God, and the honour and glory of christ alone.
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Thirdly, This notion affordeth a great relief to the People of God against their own dejections, and despondencies; 2. Satans temptations; and 3. The worlds upbraidings.
Thirdly, This notion affords a great relief to the People of God against their own dejections, and Despondencies; 2. Satan temptations; and 3. The world's upbraidings.
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1. Against his own despondencyes, and dejections. A Child of God living under the power of that Precept, 2 Cor. 13. 5. Examine your solves, prous your selves whether you be in the faith or u•;
1. Against his own despondencyes, and dejections. A Child of God living under the power of that Precept, 2 Cor. 13. 5. Examine your solves, prous your selves whither you be in the faith or u•;
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He seeth in his own heart much of Ʋnbelief, much of Vani•y much of Hypocrisy always some lust or other, a body of death remaining in him, iniquity prevailing against him, he sinneth 7 times every day,
He sees in his own heart much of Ʋnbelief, much of Vani•y much of Hypocrisy always Some lust or other, a body of death remaining in him, iniquity prevailing against him, he Sinneth 7 times every day,
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and he seeth it every night and oft times as much out of heart, much dejected, crying out, Ʋnclean, Ʋnclean, I am black, wofully black, no better then a painted hypocrite, I make a fair shew to the World,
and he sees it every night and oft times as much out of heart, much dejected, crying out, Ʋnclean, Ʋnclean, I am black, woefully black, no better then a painted hypocrite, I make a fair show to the World,
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thou art black, but art thou not also comely? When a Child of God hath found out the best of himself all his comfort will be found to lie in that one text, Rom. 8. v. 1. There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit.
thou art black, but art thou not also comely? When a Child of God hath found out the best of himself all his Comfort will be found to lie in that one text, Rom. 8. v. 1. There is no condemnation to them that Are in christ jesus who walk not After the Flesh but After the Spirit.
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but he feeth himself by all condemned, and findeth nothing to relieve him in is dark thoughts but in Christs imputed righteousness, and that there no is condemnation to them that are in Christ.
but he feeth himself by all condemned, and finds nothing to relieve him in is dark thoughts but in Christ imputed righteousness, and that there no is condemnation to them that Are in christ.
and those of a more heinous, and horrid nature, to despair of Gods mercy, to destroy our selves, &c. He first attempteth to make the Soul black by moving it to sinful acts,
and those of a more heinous, and horrid nature, to despair of God's mercy, to destroy our selves, etc. He First attempteth to make the Soul black by moving it to sinful acts,
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then his next work is to perswade the Soul, that God will never pardon such a sinner, Christ can never Love such an Ethiopian. Hence those strong & violent impressions upon Souls under the power of temptations.
then his next work is to persuade the Soul, that God will never pardon such a sinner, christ can never Love such an Ethiopian. Hence those strong & violent impressions upon Souls under the power of temptations.
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I have been guilty of thousands of willful Omissions of duty, and Commissions contrary to my duty, possibly some particular sin or sins lie as an heavy load upon the poor creatures conscience.
I have been guilty of thousands of wilful Omissions of duty, and Commissions contrary to my duty, possibly Some particular since or Sins lie as an heavy load upon the poor creatures conscience.
The Spouse of Christ is black, but yet comely. Let then such a Soul thus answer these suggestions of the tempter, O thou Prince of darkness, it is true, I have been a grievous sinner,
The Spouse of christ is black, but yet comely. Let then such a Soul thus answer these suggestions of the tempter, Oh thou Prince of darkness, it is true, I have been a grievous sinner,
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but I am not wholly black, Christ cannot Love my sins, but he can pardon my sin and Love my Soul. The Lord hath been graciously pleased to pardon my sins upon my repentance and my acceptation of the Lord Jesus Christ,
but I am not wholly black, christ cannot Love my Sins, but he can pardon my since and Love my Soul. The Lord hath been graciously pleased to pardon my Sins upon my Repentance and my acceptation of the Lord jesus christ,
I am black but I am comely. I have met with a story of a Minister, who going to visit and pray with a poor creature• possessed by the Devil, the Devil thought to have stopt his mouth, by objecting to him some sins committed by him in his youth.
I am black but I am comely. I have met with a story of a Minister, who going to visit and pray with a poor creature• possessed by the devil, the devil Thought to have stopped his Mouth, by objecting to him Some Sins committed by him in his youth.
and being alone, one opens the door, and comes in, in the habit of a Scrivener, with a Pen, and Inkhorn and Paper, andsetting himself down at the table in the Chapter, called the sick man by name,
and being alone, one Opens the door, and comes in, in the habit of a Scrivener, with a Pen, and Inkhorn and Paper, andsetting himself down At the table in the Chapter, called the sick man by name,
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and told him he was sent from God to take account of him, of all the sins he had done for which he must presently go and answer to God before his Judgment seat.
and told him he was sent from God to take account of him, of all the Sins he had done for which he must presently go and answer to God before his Judgement seat.
but this is the substance of the story.) What the Devil in these cases did by a more audible voice he doth yet every day by impressions made more secretly upon the Spirits of some or other that fear God.
but this is the substance of the story.) What the devil in these cases did by a more audible voice he does yet every day by impressions made more secretly upon the Spirits of Some or other that Fear God.
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and sollicitations to despair of Divine mercy, and to self murder, that it is but reasonable to judge, there is more in them then the ordinary workings of conscience.
and solicitations to despair of Divine mercy, and to self murder, that it is but reasonable to judge, there is more in them then the ordinary workings of conscience.
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In such a dark hour as this, it will be a great relief to a Soul to think that the Spouse of Christ is black, but comely. Doth the Devil then object thy blackness,
In such a dark hour as this, it will be a great relief to a Soul to think that the Spouse of christ is black, but comely. Does the devil then Object thy blackness,
for the forgiveness of them through the blood of Christ? Reply to him, Satan, I have been black, I confess it, I am black, but I am comely also, having my Garments washed,
for the forgiveness of them through the blood of christ? Reply to him, Satan, I have been black, I confess it, I am black, but I am comely also, having my Garments washed,
and the men of the World are very prone to judge, and condemn the People of God for what happeneth to them in this life, they see the blackness of Gods Peoples visages under affliction,
and the men of the World Are very prove to judge, and condemn the People of God for what Happeneth to them in this life, they see the blackness of God's Peoples visages under affliction,
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beauty is often a great temptation to Pride, whether it be natural or artificial. The Daughters of Sion were haughty, and walked with stretched forth Necks,
beauty is often a great temptation to Pride, whither it be natural or artificial. The Daughters of Sion were haughty, and walked with stretched forth Necks,
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their Father was a Syrian, their birth was of the land of Canaan, their Father was an Amorite, their Mother an Hittite, and in the day wherein they were born, they were cast out to the loathing of their persons, not salted, not swadled at all.
their Father was a Syrian, their birth was of the land of Canaan, their Father was an Amorite, their Mother an Hittite, and in the day wherein they were born, they were cast out to the loathing of their Persons, not salted, not swaddled At all.
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Nor was this all, there is none of them but had their conversation in times past, according to the Prince of the power of the Air, fulfilling the desires of the flesh,
Nor was this all, there is none of them but had their Conversation in times past, according to the Prince of the power of the Air, fulfilling the Desires of the Flesh,
nor make them to possess their years of vanity. None of them but before Christs comeliness, was put upon them, had been guilty of sin enough to make them to walk softly all the days of their lives.
nor make them to possess their Years of vanity. None of them but before Christ comeliness, was put upon them, had been guilty of since enough to make them to walk softly all the days of their lives.
Secondly, The consideration of their present blackness is enough, though they are comely, yet they are black still, they have a body of death, a law of their members, the lustings of the flesh against the Spirit, sins that easily beset them, weights that often press them down;
Secondly, The consideration of their present blackness is enough, though they Are comely, yet they Are black still, they have a body of death, a law of their members, the lustings of the Flesh against the Spirit, Sins that Easily beset them, weights that often press them down;
If men and women would but debate a little with their own reason, they would see no reason to be proud of a comeliness arising from any external Ornament; it is something beneath a Reasonable Being, to be beholden to a Stone (Jewels are no more) or a little Earth (such are Gold and Silver) a Plant, or a Fly, or a Silkworm, or a Sheep ▪ a little Wool,
If men and women would but debate a little with their own reason, they would see no reason to be proud of a comeliness arising from any external Ornament; it is something beneath a Reasonable Being, to be beholden to a Stone (Jewels Are no more) or a little Earth (such Are Gold and Silver) a Plant, or a Fly, or a Silkworm, or a Sheep ▪ a little Wool,
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All the comeliness of a Child of God is a derived comeliness. His blackness is his own, his comeliness is from another, it is Christ that hath made him to differ, he hath received his beauty,
All the comeliness of a Child of God is a derived comeliness. His blackness is his own, his comeliness is from Another, it is christ that hath made him to differ, he hath received his beauty,
When (saith David) I consider the Heavens, the work of thy hands, the Moon and the Start which thou hast ordained, what is man that thou art mindful of him,
When (Says David) I Consider the Heavens, the work of thy hands, the Moon and the Start which thou hast ordained, what is man that thou art mindful of him,
and the Son of man, that thou visitest him? Yet David in that Psalm is speaking of no more then Gods more common mercies of Creation, and Providence, but what greater reason hath a Child of God to cry out, Lord;
and the Son of man, that thou visitest him? Yet David in that Psalm is speaking of no more then God's more Common Mercies of Creation, and Providence, but what greater reason hath a Child of God to cry out, Lord;
What was I, that thou shouldst remember me, and fix thy love, and put thy comeliness upon me? I was by nature an Ethiopian, and have contracted much more blackness, by my conversation in the world;
What was I, that thou Shouldst Remember me, and fix thy love, and put thy comeliness upon me? I was by nature an Ethiopian, and have contracted much more blackness, by my Conversation in the world;
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and put any of his Chains about our Necks? What manner of love was this? To which of the Angels said he at any time, a• Zech. 16. 8. When I passed by thee,
and put any of his Chains about our Necks? What manner of love was this? To which of the Angels said he At any time, a• Zechariah 16. 8. When I passed by thee,
and thou becamest mine? Or as Jer. 3. v. 14. Turn O backsliding Children (saith the Lord) for I am married unto you? To which of them hath he at any time said, my Love, my Dove, my Ʋndefiled? We had none of us either Beauty or Portion, Christ hath given us both.
and thou becamest mine? Or as Jer. 3. v. 14. Turn Oh backsliding Children (Says the Lord) for I am married unto you? To which of them hath he At any time said, my Love, my Dove, my Ʋndefiled? We had none of us either Beauty or Portion, christ hath given us both.
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A believer hath therefore hath nothing to do, but to see that his interest in Christ be clear, and to see to wash his feet, and he is clean every whit. We have reason to consider our ways, to reflect upon our infirmities, to be humbled for our failings,
A believer hath Therefore hath nothing to do, but to see that his Interest in christ be clear, and to see to wash his feet, and he is clean every whit. We have reason to Consider our ways, to reflect upon our infirmities, to be humbled for our failings,
They are the words of our Spouse, following in the next verse, but the proper application of what she saith in this verse, the use which she desireth her Brethren to make of this her imperfect and black state.
They Are the words of our Spouse, following in the next verse, but the proper application of what she Says in this verse, the use which she Desires her Brothers to make of this her imperfect and black state.
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1. We ought not to look upon the Spouse of Christ in these circumstances with a supercilious, scornful, and censorious Eye. The Eye is the O•gan of the body, by which the Soul first taketh the cognisa•ce of a thing, and is suitably affected;
1. We ought not to look upon the Spouse of christ in these Circumstances with a supercilious, scornful, and censorious Eye. The Eye is the O•gan of the body, by which the Soul First Takes the cognisa•ce of a thing, and is suitably affected;
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and indeed if this rule of judgment should be true, what judgment must have passed upon Lot, Noah, Abraham, Jacob, Job, David, P•te•, all the most eminent ▪ Servants of God, whose names are upon Sacred Record, they were all guilty of irregular acts.
and indeed if this Rule of judgement should be true, what judgement must have passed upon Lot, Noah, Abraham, Jacob, Job, David, P•te•, all the most eminent ▪ Servants of God, whose names Are upon Sacred Record, they were all guilty of irregular acts.
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Take therefore heed of a censorious scornful Eye, when you look upon the People of God in their blackness, consider, that you also may be tempted, that although you now stand, yet you may fall.
Take Therefore heed of a censorious scornful Eye, when you look upon the People of God in their blackness, Consider, that you also may be tempted, that although you now stand, yet you may fallen.
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We have naughty, and corrupt hearts, ready to take a secret delight and pleasure in the slips and failings of our Brethren, let this be far from you, either to rejoice in the real blackness (the failings,
We have naughty, and corrupt hearts, ready to take a secret delight and pleasure in the slips and failings of our Brothers, let this be Far from you, either to rejoice in the real blackness (the failings,
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and miscarriages) of any, whose general conversation is not unworthy of the Gospel, or to rejoice in any of their afflictions, we are to weep with those that weep, not to rejoice,
and miscarriages) of any, whose general Conversation is not unworthy of the Gospel, or to rejoice in any of their afflictions, we Are to weep with those that weep, not to rejoice,
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When you see a Child of God black, either through some sinful failing, or through some sharp trial of affliction, look upon him as wistly as you will, to move your pity, your Bowels of compassion,
When you see a Child of God black, either through Some sinful failing, or through Some sharp trial of affliction, look upon him as wistly as you will, to move your pity, your Bowels of compassion,
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You see here are two Propositions. 1. Godly Men, and Women will, and ought at sometimes to acknowledge their corruptions, blackness and infirmities. 2. That they ought also at other times, to own and acknowledge their graces, and beauty.
You see Here Are two Propositions. 1. Godly Men, and Women will, and ought At sometime to acknowledge their corruptions, blackness and infirmities. 2. That they ought also At other times, to own and acknowledge their graces, and beauty.
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The Spouse doth both in one breath, I am (saith she) black, but comely. The handling of this Proposition will lead me to the discoursing of 2 Questions, or Cases of Conscience. I begin with the first.
The Spouse does both in one breath, I am (Says she) black, but comely. The handling of this Proposition will led me to the discoursing of 2 Questions, or Cases of Conscience. I begin with the First.
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Not that the Divine knowledge can be bettered by such a confession, for he who knows what things we have need of before we ask them, knoweth what sins we are guilty of before we confess them,
Not that the Divine knowledge can be bettered by such a Confessi, for he who knows what things we have need of before we ask them, Knoweth what Sins we Are guilty of before we confess them,
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and declared a medium in order to our obtaining of mercy and forgiveness, 1 Joh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins.
and declared a medium in order to our obtaining of mercy and forgiveness, 1 John 1. 9. If we confess our Sins, he is faithful and just to forgive us our Sins.
There was of old a confession required before the bringing of the Trespass Offering, Num. 5. 6. Consonant to this you will find the practice of all the Servants of God.
There was of old a Confessi required before the bringing of the Trespass Offering, Num. 5. 6. Consonant to this you will find the practice of all the Servants of God.
1. Where a Christian hath stumbled upon the same stone, and fallen, and by reason of such fall may be under temptations to cast away his confidence in God, and despair of Divine Mercy.
1. Where a Christian hath stumbled upon the same stone, and fallen, and by reason of such fallen may be under temptations to cast away his confidence in God, and despair of Divine Mercy.
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and humble their Souls before thee, and implore also thy mercy and favour. Thus Christ bids Peter, Luk. 22. 32. When he was converted, strengthen his Brethren.
and humble their Souls before thee, and implore also thy mercy and favour. Thus christ bids Peter, Luk. 22. 32. When he was converted, strengthen his Brothers.
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how •hould he strengthen his Brethren, but by confessing his fall, and Gods goodness in recovering him, by telling our Brethren, that our circumstances were the same with theirs,
how •hould he strengthen his Brothers, but by confessing his fallen, and God's Goodness in recovering him, by telling our Brothers, that our Circumstances were the same with theirs,
this is that which made Paul forbear his glorying, 2 Cor. 12. 6. Lest (saith he) any man should think of me above what he seeth me to be, and doubtless, this was that which made that great Apostle,
this is that which made Paul forbear his glorying, 2 Cor. 12. 6. Lest (Says he) any man should think of me above what he sees me to be, and doubtless, this was that which made that great Apostle,
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as 1 Tim. 1. 13. Who was before a blasphemer, a persecutor, injurious, but obtained mercy, less then the least of all Saints, Eph. 3. 8. One born out of due time;
as 1 Tim. 1. 13. Who was before a blasphemer, a persecutor, injurious, but obtained mercy, less then the least of all Saints, Ephesians 3. 8. One born out of due time;
I say observing circumstances, and indeed the chief circumstance to be observed, is the reputation of Religion. He will therefore decline it in the presence of profane and ungodly men, who would make an ill use of such discourse, to blaspheme the good, and holy ways of God.
I say observing Circumstances, and indeed the chief circumstance to be observed, is the reputation of Religion. He will Therefore decline it in the presence of profane and ungodly men, who would make an ill use of such discourse, to Blaspheme the good, and holy ways of God.
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Thus David refrained from good talk whiles the wicked were in sight, Psa. 39. v. 1, 2. Confession of our sins one to another called for, Jam. 5. 16, 17. is one of those holy things which must not be cast before Dogs, one of those Pearls, which must not be thrown before Swine. Thus you shall observe in St. Paul, that in that part of his Epistles, where he writeth with reference to the Saints, he openeth himself,
Thus David refrained from good talk while the wicked were in sighed, Psa. 39. v. 1, 2. Confessi of our Sins one to Another called for, Jam. 5. 16, 17. is one of those holy things which must not be cast before Dogs, one of those Pearls, which must not be thrown before Swine. Thus you shall observe in Saint Paul, that in that part of his Epistles, where he Writeth with Referente to the Saints, he Openeth himself,
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or grant absolution to any, but declaratively, he can indeed declare the will of God, to pardon the sins of those that truly repent, and believe in the Lord Jesus Christ,
or grant absolution to any, but declaratively, he can indeed declare the will of God, to pardon the Sins of those that truly Repent, and believe in the Lord jesus christ,
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But yet I say the confession of sins, not only to Ministers, but to private Christians, may be of great use and effect ▪ in order to the obtaining of our pardon, by vertue of that promise, 1 Joh. 5. 16. If a man see his Brother sin a sin, which is not unto death, he shall ask,
But yet I say the Confessi of Sins, not only to Ministers, but to private Christians, may be of great use and Effect ▪ in order to the obtaining of our pardon, by virtue of that promise, 1 John 5. 16. If a man see his Brother since a since, which is not unto death, he shall ask,
but also by obtaining their advice and counsel, thus oft-times a Christians owning, and confessing some particular sins, either to a judicious and faithful Minister,
but also by obtaining their Advice and counsel, thus ofttimes a Christians owning, and confessing Some particular Sins, either to a judicious and faithful Minister,
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Now in such a case as this a Christian may be under the same obligation to confess his sins unto men, that every one is to do what is of most proper Spiritual advantage to his Soul.
Now in such a case as this a Christian may be under the same obligation to confess his Sins unto men, that every one is to do what is of most proper Spiritual advantage to his Soul.
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A good man may sometimes probably judge that his owni•g and confessing with tears, to his old Companions, his fellowship with them in sinning, may probably invite them to a fellowship with him, in a consideration of his or their ways, in a sense of,
A good man may sometime probably judge that his owni•g and confessing with tears, to his old Sodales, his fellowship with them in sinning, may probably invite them to a fellowship with him, in a consideration of his or their ways, in a sense of,
tho I must confess I rather think that Text is to be understood of intimate, serious Christians, confessing their sins freely one to another, in order to the obtaining of the benefit of each others prayers,
though I must confess I rather think that Text is to be understood of intimate, serious Christians, confessing their Sins freely one to Another, in order to the obtaining of the benefit of each Others Prayers,
These now are those cases and times, in and under which, the Spouse of Christ will confess and acknowledge that she is black, black through the prevailings of sin and corruption.
These now Are those cases and times, in and under which, the Spouse of christ will confess and acknowledge that she is black, black through the prevailings of since and corruption.
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Of this Confession of sins we have plentiful instances in Scripture, both of such as were more publick, and such as were more p•ivate; it is brought as one argument to prove the Holy Scriptures to be no humane Writings,
Of this Confessi of Sins we have plentiful instances in Scripture, both of such as were more public, and such as were more p•ivate; it is brought as one argument to prove the Holy Scriptures to be no humane Writings,
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but the Word of God, and that holy men wrote, as they were inspired by God, that they have published their own failings, and made their own sins to stand upon Record to Posterity, which is not the way of ordinary Writers, who commonly write for their own honour and praise.
but the Word of God, and that holy men wrote, as they were inspired by God, that they have published their own failings, and made their own Sins to stand upon Record to Posterity, which is not the Way of ordinary Writers, who commonly write for their own honour and praise.
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but in their more private converses, with Ministers, and with fellow Christians, which are very full of these confessions, and abasements of themselves.
but in their more private converses, with Ministers, and with fellow Christians, which Are very full of these confessions, and abasements of themselves.
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This freedom of Gods People in owning, and acknowledging their blackness, proceedeth from several causes. 1. The Souls humiliation before it be brought home to Christ.
This freedom of God's People in owning, and acknowledging their blackness, Proceedeth from several Causes. 1. The Souls humiliation before it be brought home to christ.
and shame itself, proceedeth this freedom, & willingness in the Soul upon all occasions (with respect had to Christian prudence) to vilify itself by the confession of its own blackness and infirmity.
and shame itself, Proceedeth this freedom, & willingness in the Soul upon all occasions (with respect had to Christian prudence) to vilify itself by the Confessi of its own blackness and infirmity.
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this is one of the perfections of the new Creature, it differeth from the other little more then as the d•sposition from the habit. This teacheth the Soul at all times a mean and low opinion of itself.
this is one of the perfections of the new Creature, it differeth from the other little more then as the d•sposition from the habit. This Teaches the Soul At all times a mean and low opinion of itself.
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The Hypocrite is alwaies proud, and looks upon all his gifts, and good actions with a multiplying glass, which makes them appear more then they are, and greater then they are.
The Hypocrite is always proud, and looks upon all his Gifts, and good actions with a multiplying glass, which makes them appear more then they Are, and greater then they Are.
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He knoweth better then another, what God requires of him, what degrees of faith, love, zeal, holiness, this makes him a better judge of his own imperfections,
He Knoweth better then Another, what God requires of him, what Degrees of faith, love, zeal, holiness, this makes him a better judge of his own imperfections,
The Hypocrite and natural man understandeth not the breadth of the Divine Law, what faith, what holiness God requireth of him, he is proud, knowing nothing (as the Apostle speaks of some, 1 Tim. 6. 4.) not only his Pride, prompting him to exalt himself,
The Hypocrite and natural man understands not the breadth of the Divine Law, what faith, what holiness God requires of him, he is proud, knowing nothing (as the Apostle speaks of Some, 1 Tim. 6. 4.) not only his Pride, prompting him to exalt himself,
There is a vast difference betwixt that knowledge of duty & sin, which is in the heart of a Child of God under the illumination of the Spirit of Grace,
There is a vast difference betwixt that knowledge of duty & since, which is in the heart of a Child of God under the illumination of the Spirit of Grace,
The natural man ordinarily chuseth companions like unto himself, and judgeth of himself by their measures, seeing himself (as the Pharisee, Luk. 18.) to exceed the Drunkard in temperance, and sobriety.
The natural man ordinarily chooseth Sodales like unto himself, and Judgeth of himself by their measures, seeing himself (as the Pharisee, Luk. 18.) to exceed the Drunkard in temperance, and sobriety.
he seeth no blackness in himself to confess, he is Captain of his Form. But now the converted Soul being come to be a companion of those that fear the Lord, he sets before himself the examples of the Saints of God in Holy Writ,
he sees no blackness in himself to confess, he is Captain of his Form But now the converted Soul being come to be a Companion of those that Fear the Lord, he sets before himself the Examples of the Saints of God in Holy Writ,
and of those that are yet in the world, that excel in virtue. In the Scripture he reads of the faith of holy Abraham, who believed in hope against hope, not staggering at the promise through unbelies, the patience of Job, who when he had lost all his Estate, all his Children, yet did not speak inadvisedly with his lips,
and of those that Are yet in the world, that excel in virtue. In the Scripture he reads of the faith of holy Abraham, who believed in hope against hope, not staggering At the promise through unbelies, the patience of Job, who when he had lost all his Estate, all his Children, yet did not speak inadvisedly with his lips,
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5. Again he liveth in a daily sense of his wants and defects; My sin saith David, is ever before me, and so his tongue doth but express the inward sense, and apprehensions of his Soul.
5. Again he lives in a daily sense of his Wants and defects; My since Says David, is ever before me, and so his tongue does but express the inward sense, and apprehensions of his Soul.
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6. Lastly, as all such Souls will be sensible of their defects, and wants, so they are continually desirous of an healing of their wounds and a Supply and relief. Which they know confession is the way to obtain.
6. Lastly, as all such Souls will be sensible of their defects, and Wants, so they Are continually desirous of an healing of their wounds and a Supply and relief. Which they know Confessi is the Way to obtain.
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David telleth us, Psal. 32. 3. That when he kept silence, his bones waxed old, through his roaring, all the day, For (saith he) Day and night thine hand was heavy upon me, my moisture is turned into the drought of Summer.
David Telleth us, Psalm 32. 3. That when he kept silence, his bones waxed old, through his roaring, all the day, For (Says he) Day and night thine hand was heavy upon me, my moisture is turned into the drought of Summer.
What remedy did he find? v. 5. I acknowledged my sin unto thee, I said, I will confess my trangressions unto the Lord and thou forgavest the iniquity of my Sin. Nor was this a particular favour to David but what others may expect upon the like application to God v. 6. For this shall every one that is Godly pray unto thee in a time when thou mayest be found,
What remedy did he find? v. 5. I acknowledged my sin unto thee, I said, I will confess my transgressions unto the Lord and thou forgavest the iniquity of my Sin. Nor was this a particular favour to David but what Others may expect upon the like application to God v. 6. For this shall every one that is Godly pray unto thee in a time when thou Mayest be found,
for altho in this there be a difference, that our spiritual Physician knoweth our diseases without our discovery of them to him, which the earthly Physician doth not,
for although in this there be a difference, that our spiritual physician Knoweth our diseases without our discovery of them to him, which the earthly physician does not,
And the reason is much the same for the confessing of our sins especially in some cases to a faithful Minister, or to private Christians. God sent Abraham to Abimelech Gen. 20. 7. For (faith he) he is a Prophet, and he shall pray for thee & thou shalt live.
And the reason is much the same for the confessing of our Sins especially in Some cases to a faithful Minister, or to private Christians. God sent Abraham to Abimelech Gen. 20. 7. For (faith he) he is a Prophet, and he shall pray for thee & thou shalt live.
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This in the first place lets us see the difference between a Child of God and one who is but a formal hypocrite An hypocrite generally seeth nothing but whiteness in himself.
This in the First place lets us see the difference between a Child of God and one who is but a formal hypocrite an hypocrite generally sees nothing but whiteness in himself.
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The Church of Laodicea said, I am rich, and increased with goods, and have need of nothing, tho at the same time she was wretched, miserable, blind and naked.
The Church of Laodicea said, I am rich, and increased with goods, and have need of nothing, though At the same time she was wretched, miserable, blind and naked.
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On the other side Paul complained that he was the least of the Apostles, not worthy to be called an Apostle, &c. Yet so false are our hearts that there may be hypocrisy even in our confessions of our sin,
On the other side Paul complained that he was the least of the Apostles, not worthy to be called an Apostle, etc. Yet so false Are our hearts that there may be hypocrisy even in our confessions of our since,
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and the praise of men is all that he seeks after. Hence. 2. he doth it without any serious sense of the sin which he confesseth, or heart contrition for it.
and the praise of men is all that he seeks After. Hence. 2. he does it without any serious sense of the since which he Confesses, or heart contrition for it.
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I have shewed you that there is a threefold confession of our sin which is our duty. 1. A confession unto God. 2. U•to the faithfull Ministers and Servants of God. 3. Ʋnto the men of the World.
I have showed you that there is a threefold Confessi of our since which is our duty. 1. A Confessi unto God. 2. U•to the faithful Ministers and Servants of God. 3. Ʋnto the men of the World.
but knowing the matter of confession, keeping a watch upon our hearts, and ways that we may know our errors and the plague of our own hearts, that we do it in such a manner as God hath directed, and prescribed;
but knowing the matter of Confessi, keeping a watch upon our hearts, and ways that we may know our errors and the plague of our own hearts, that we do it in such a manner as God hath directed, and prescribed;
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but to the daughters of Hierusalem, it is to them the Spouse faith, I am black. In what cases this confession to men is our duty, I have largely shewed you,
but to the daughters of Jerusalem, it is to them the Spouse faith, I am black. In what cases this Confessi to men is our duty, I have largely showed you,
1. There is a great deal of prudence to be used in the choice of that friend to whom thou doest thus unbosom thy self. 1. Conceal not thy self from that able and faithful Minister of Christ, whom thou hast intrusted with the charge of thy Soul. I am very far from pleading for that auricular confession in the Ear of the Priest, which the Papists make such a stir about.
1. There is a great deal of prudence to be used in the choice of that friend to whom thou dost thus unbosom thy self. 1. Conceal not thy self from that able and faithful Minister of christ, whom thou hast Entrusted with the charge of thy Soul. I am very Far from pleading for that auricular Confessi in the Ear of the Priest, which the Papists make such a stir about.
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Amongst other supernumerary Sacraments which they have added to those 2 which alone were instituted by Christ, they have one which they call the Sacrament of Penance. In order to which they require in Lent especially,
among other supernumerary Sacraments which they have added to those 2 which alone were instituted by christ, they have one which they call the Sacrament of Penance. In order to which they require in Lent especially,
but at other times also a circumstantiated confession of all men and womens particular sins, which being so confessed to the Priest (who is therefore called their confessor) he appointeth them a penance to be done for them,
but At other times also a circumstantiated Confessi of all men and women's particular Sins, which being so confessed to the Priest (who is Therefore called their confessor) he appoints them a penance to be done for them,
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but what is given by the death of Christ (excepting only in cases of wrong done unto men capable of reparation;) Nor of any power in any to forgive sins but only in God, only the Minister may declare what God hath done or will do in cafe of our true repentance and faith:
but what is given by the death of christ (excepting only in cases of wrong done unto men capable of reparation;) Nor of any power in any to forgive Sins but only in God, only the Minister may declare what God hath done or will do in cafe of our true Repentance and faith:
and only judge such particular confession necessary in some particular cases, for the disburthening, and easing of Christians consciences, pressed under the guilt of some particular sins,
and only judge such particular Confessi necessary in Some particular cases, for the disburdening, and easing of Christians Consciences, pressed under the guilt of Some particular Sins,
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and in such a case an able and faithful Minister of Christ is doubtless the most proper Person to make confession to, both because as by his office he is both an Interpreter of the mind,
and in such a case an able and faithful Minister of christ is doubtless the most proper Person to make Confessi to, both Because as by his office he is both an Interpreter of the mind,
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It is sad that it cannot be said of all, they are so, but it is to be presumed, that the same wisdom which teacheth every man and woman, to commit the business of his bodily health, to the ablest & most faithful Physitian he can chuse,
It is sad that it cannot be said of all, they Are so, but it is to be presumed, that the same Wisdom which Teaches every man and woman, to commit the business of his bodily health, to the Ablest & most faithful physician he can choose,
and the concern of his Estate, to the most able & faithful Lawyer he can, will also direct a Christian to commit the far more weighty concerns of his Soul, to the most able and faithfull Minister that he can;
and the concern of his Estate, to the most able & faithful Lawyer he can, will also Direct a Christian to commit the Far more weighty concerns of his Soul, to the most able and faithful Minister that he can;
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then with referenceto the former of far more minute concernment to him, But I say a good Christian having made choice of such a Person he is undoubtedly the fittest Person to confess our sins unto,
then with referenceto the former of Far more minute concernment to him, But I say a good Christian having made choice of such a Person he is undoubtedly the Fittest Person to confess our Sins unto,
whether Prayers for us or Counsel and advice, and that both with respect to the abilityes of such a person, which cannot but be presumed greater in order to the revealing the mind,
whither Prayers for us or Counsel and Advice, and that both with respect to the abilities of such a person, which cannot but be presumed greater in order to the revealing the mind,
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or some particular cases, upon which cases of conscience, and perplexing questions may arise too hard for a private Christian to answer without some help, I see no need of any particular Confession unto Ministers more then others.
or Some particular cases, upon which cases of conscience, and perplexing questions may arise too hard for a private Christian to answer without Some help, I see no need of any particular Confessi unto Ministers more then Others.
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1. Christians ought to use so much wisdom as may protect their profession from reproach and scandal, & which may prejudice the repu•e either of themselves,
1. Christians ought to use so much Wisdom as may Pact their profession from reproach and scandal, & which may prejudice the repu•e either of themselves,
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He that hath sinned openly, ought to be rebuked openly, and openly to confess his sin, that the Church of God offended by his fall, may be satisfied in the truth of his repentance,
He that hath sinned openly, ought to be rebuked openly, and openly to confess his since, that the Church of God offended by his fallen, may be satisfied in the truth of his Repentance,
but it may be of a greater mischief, and ill consequence, then good, by reason of a wicked world, which watcheth for Gods Peoples haltings, to reproach profession,
but it may be of a greater mischief, and ill consequence, then good, by reason of a wicked world, which watches for God's Peoples haltings, to reproach profession,
for though Solomon hath advised us, Pro. 25. 9 To debate our case with our Neighbour, yet in the next words he hath added, discover not thy secret to another, thereby informing us that Neighbour in that Text is not to be expounded in that latitude,
for though Solomon hath advised us, Pro 25. 9 To debate our case with our Neighbour, yet in the next words he hath added, discover not thy secret to Another, thereby informing us that Neighbour in that Text is not to be expounded in that latitude,
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as in the Parable, concerning him who fell amongst Thieves. Every one, no not every good man is to be trusted with the Secrets of Souls. Considering the end of this action,
as in the Parable, Concerning him who fell among Thieves. Every one, no not every good man is to be trusted with the Secrets of Souls. Considering the end of this actium,
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and the great thing that is to be avoided in the performance of it, Three things seem requisite in the choice of a private Christian, to whom a prudent Christian may thus unbosom himself. 1. Silence and Secrecy. 2. Knowledge and Wisdom. 3. One of whom we may presume that he hath some more then ordinary interest in God.
and the great thing that is to be avoided in the performance of it, Three things seem requisite in the choice of a private Christian, to whom a prudent Christian may thus unbosom himself. 1. Silence and Secrecy. 2. Knowledge and Wisdom. 3. One of whom we may presume that he hath Some more then ordinary Interest in God.
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2. Secondly, he that confesseth his faults to another, doth it, in order to his advice, and counsel, this maketh knowledge, and spiritual wisdom, requisite in the person whom we chuse to unbosom our selves in this manner unto;
2. Secondly, he that Confesses his Faults to Another, does it, in order to his Advice, and counsel, this makes knowledge, and spiritual Wisdom, requisite in the person whom we choose to unbosom our selves in this manner unto;
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3. If this Confession be made in order to obtaining the benefit of prayers, the same wisdom will direct us to make choice of such as we can reasonably judge to be persons likely to prevail with God in prayer;
3. If this Confessi be made in order to obtaining the benefit of Prayers, the same Wisdom will Direct us to make choice of such as we can reasonably judge to be Persons likely to prevail with God in prayer;
there are some that are more mighty in the Scriptures, more exercised in the ways of God then others ▪ these are most fit for advice, and counsel. There are some that are more exercised in prayer then others,
there Are Some that Are more mighty in the Scriptures, more exercised in the ways of God then Others ▪ these Are most fit for Advice, and counsel. There Are Some that Are more exercised in prayer then Others,
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The Lord heareth not sinners but if any man be a Worshipper of God, and doth his will, him he heareth, John 9. 31. The prayer of the upright (saith Solomon) is his delight.
The Lord hears not Sinners but if any man be a Worshipper of God, and does his will, him he hears, John 9. 31. The prayer of the upright (Says Solomon) is his delight.
or men, may give glory to God, for in confeffing himself a sinner, he owned the Lords Power, and Soveraignty over him, the Holiness, and Righteousness of his Law, and his patience, long-suffering, and goodness, that he is not cut off,
or men, may give glory to God, for in confeffing himself a sinner, he owned the lords Power, and Sovereignty over him, the Holiness, and Righteousness of his Law, and his patience, long-suffering, and Goodness, that he is not Cut off,
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and thrown into Hell, and indeed there is no confession of sin our duty, where this end cannot be attained some way or other, God doth not delight in the shame,
and thrown into Hell, and indeed there is no Confessi of since our duty, where this end cannot be attained Some Way or other, God does not delight in the shame,
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2. Secondly, Piety is concerned in the manner of the action. So it must be doṅe with tenderness of heart, brokenness, and contrition of Spirit; indeed without this, the enumeration, and recital of our sins is but either a glorying in sin, or at best but a formaltty, and shell of duty. A glorying in sin, is but a glorying in our shame,
2. Secondly, Piety is concerned in the manner of the actium. So it must be doṅe with tenderness of heart, brokenness, and contrition of Spirit; indeed without this, the enumeration, and recital of our Sins is but either a glorying in since, or At best but a formaltty, and shell of duty. A glorying in since, is but a glorying in our shame,
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It is a great vanity for any Soul to think, that God should be pleased with a meer empty noise of words, which are not expressive of any inward disposition of the heart, in which he hath declared himself pleas'd.
It is a great vanity for any Soul to think, that God should be pleased with a mere empty noise of words, which Are not expressive of any inward disposition of the heart, in which he hath declared himself pleased.
Words in prayer, and confession of sins, are our duty, but they must be such words as are thrust out of our lips, by the force of the inward affections of our hearts.
Words in prayer, and Confessi of Sins, Are our duty, but they must be such words as Are thrust out of our lips, by the force of the inward affections of our hearts.
A man cannot humble himself by the words of his lips, without the inward shame, and brokenness of his Soul. The same thing is necessary in our confessions unto men.
A man cannot humble himself by the words of his lips, without the inward shame, and brokenness of his Soul. The same thing is necessary in our confessions unto men.
Under the old law there was Oyl, and Frankincense to be poured upon the Meat Offering Lev. 2. 2. and several other Offerings as you will read in that Book,
Under the old law there was Oil, and Frankincense to be poured upon the Meat Offering Lev. 2. 2. and several other Offerings as you will read in that Book,
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but upon the Sin Offering there was no Oyl nor Frankincense, to be put, Lev. 5. 11. Oyl signified Gladness, hence you read that they used it when they would make their Face to Shine;
but upon the since Offering there was no Oil nor Frankincense, to be put, Lev. 5. 11. Oil signified Gladness, hence you read that they used it when they would make their Face to Shine;
and you read of the Oyl of Gladness; the Confession of Sin under the Gospel is a Sin Offering to God, and must not be offered, without a sutable sense and Sorrow of Heart.
and you read of the Oil of Gladness; the Confessi of since under the Gospel is a since Offering to God, and must not be offered, without a suitable sense and Sorrow of Heart.
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Lastly, We ought with the acknowledgment of our Blackness, whether to God, or Man, to join also the acknowledgment of our Comeliness, so far as God hath made any discovery of it to our Souls:
Lastly, We ought with the acknowledgment of our Blackness, whither to God, or Man, to join also the acknowledgment of our Comeliness, so Far as God hath made any discovery of it to our Souls:
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Sermon XXXV. Canticles 1. 5. I am Black, but Comely, O ye Daughters of Hierusalem, &c. I Come now to the second part of the Proposition I raised from these words, I had no more time in my last discourse then to handle the former.
Sermon XXXV. Canticles 1. 5. I am Black, but Comely, Oh you Daughters of Jerusalem, etc. I Come now to the second part of the Proposition I raised from these words, I had no more time in my last discourse then to handle the former.
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There are such times, when good Christians must not only say they are Black, but also own that they are Comely. That this is a duty, appeareth from the practice of the Servants of God in holy Writ.
There Are such times, when good Christians must not only say they Are Black, but also own that they Are Comely. That this is a duty, appears from the practice of the Servants of God in holy Writ.
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Psal. 66. 16. Come and hear all ye that fear God, and I will declare what he hath done for my Soul. And indeed what are most of the Psalms of David but declarations of this nature, to say nothing of Pauls speeches before Festus and Agrippa, &c. But whatsoever I intended for the proof of it, I shall bring under the explication, applying it to the particular cases. The Question is,
Psalm 66. 16. Come and hear all you that Fear God, and I will declare what he hath done for my Soul. And indeed what Are most of the Psalms of David but declarations of this nature, to say nothing of Paul's Speeches before Festus and Agrippa, etc. But whatsoever I intended for the proof of it, I shall bring under the explication, applying it to the particular cases. The Question is,
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If we have any Comeliness, it is Christs Comliness put upon us, and it is but reasonable that God should have the acknowledgment of it to his Honor and Glory.
If we have any Comeliness, it is Christ Comeliness put upon us, and it is but reasonable that God should have the acknowledgment of it to his Honour and Glory.
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2. To the Church of Christ, and to particular Christians. 1. To the Church, and that in two cases. 1. Upon our Admission into it. 2. Upon our Re-admission, and restoring to the Priviledges of it.
2. To the Church of christ, and to particular Christians. 1. To the Church, and that in two cases. 1. Upon our Admission into it. 2. Upon our Readmission, and restoring to the Privileges of it.
and hence it is that some evidence both of Knowledg, and Regeneration is judged necessary to such as have a full Communion in this Ordinance with the Church of Christ.
and hence it is that Some evidence both of Knowledge, and Regeneration is judged necessary to such as have a full Communion in this Ordinance with the Church of christ.
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We find in the first Plantation of Churches of the Gospel, there was ordinarily such a confession and acknowledgment. It is said Mat. 3. That those who were Baptized of John were Baptized in Jordan, confessing their Sins, Matth. 3. 6. After Christs Ascension into Heaven, we read of the three thousand Souls, added to the Church, that they were first pricked at the Heart, and said to Peter and to the rest of the Apostles, Men and Brethren, what shall we do? and in Acts 8. 36. when the Eunuch said to Philip, Here is Water, what doth hinder me to be baptized? Philip answereth,
We find in the First Plantation of Churches of the Gospel, there was ordinarily such a Confessi and acknowledgment. It is said Mathew 3. That those who were Baptised of John were Baptised in Jordan, confessing their Sins, Matthew 3. 6. After Christ Ascension into Heaven, we read of the three thousand Souls, added to the Church, that they were First pricked At the Heart, and said to Peter and to the rest of the Apostles, Men and Brothers, what shall we do? and in Acts 8. 36. when the Eunuch said to Philip, Here is Water, what does hinder me to be baptised? Philip Answers,
In those first admissions into the Gospel Church, it is plain, that Confession of Sin, and Profession of a Faith in Christ, were required as necessary,
In those First admissions into the Gospel Church, it is plain, that Confessi of since, and Profession of a Faith in christ, were required as necessary,
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but whether compleat Members or no, hath been a question, and indeed generally denied, and something further required of them before they have been taken into a full Communion with the Church in the Ordinance of the Supper. For that being an Ordinance of the Gospel, which is a Seal of the Righteousness of Faith (as was said of Circumcision with reference to Abraham, Rom. 4. 11.) It is but reasonable to conclude that none have a right unto it but such as are made Partakers of that Righteousness of Faith, those that by an eye of Faith can discern the Lords Body, by an hand of Faith lay hold upon Christ under those sensible signs,
but whither complete Members or no, hath been a question, and indeed generally denied, and something further required of them before they have been taken into a full Communion with the Church in the Ordinance of the Supper. For that being an Ordinance of the Gospel, which is a Seal of the Righteousness of Faith (as was said of Circumcision with Referente to Abraham, Rom. 4. 11.) It is but reasonable to conclude that none have a right unto it but such as Are made Partakers of that Righteousness of Faith, those that by an eye of Faith can discern the lords Body, by an hand of Faith lay hold upon christ under those sensible Signs,
and Drink of that Cup, and telleth us that whoso Earteth the Flesh and Drinketh the Blood of the Lord unworthily, Eateth and Drinketh Judgment unto himself:
and Drink of that Cup, and Telleth us that whoso Earteth the Flesh and Drinketh the Blood of the Lord unworthily, Eateth and Drinketh Judgement unto himself:
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where it can be made in truth, and with freedom of Spirit it is doubtless exceeding satisfactory, both to the Ministers of Christ, who are Stewards of the Ministries of God, of whom it is required that they should be faithful, (distributing their Masters goods according to their Masters order) and to the Members of the Church with which they are joined.
where it can be made in truth, and with freedom of Spirit it is doubtless exceeding satisfactory, both to the Ministers of christ, who Are Stewards of the Ministries of God, of whom it is required that they should be faithful, (distributing their Masters goods according to their Masters order) and to the Members of the Church with which they Are joined.
By which you may se how little the difference in this case is betwixt Brethren, would they calmly listen to hear and to understand one another and not judge each other not heard.
By which you may see how little the difference in this case is betwixt Brothers, would they calmly listen to hear and to understand one Another and not judge each other not herd.
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The judicial separation of Scandalous persons from the Church, is a sufficient evidence, that no persons unholy in their lives ought to be admitted into a communion with it,
The judicial separation of Scandalous Persons from the Church, is a sufficient evidence, that no Persons unholy in their lives ought to be admitted into a communion with it,
and not restored without repentance, of which repentance indeed, (it being the change of the heart) we are no infallible judges, having no rule of judgment,
and not restored without Repentance, of which Repentance indeed, (it being the change of the heart) we Are no infallible judges, having no Rule of judgement,
so far as we may trust any account we have had of it, hath required both. 1. A verbal declaration, of what God hath done for the offending party, working in him or her a Godly shame and sorrow, and besides this the evidence of a reformed life, to which purpose, there was a great severity used in the Primitive Church, in case of persons lapsed before they would again receive them into a full communion with them, they would in the case of some Sins have the evidence of a changed heart, from a reformed Life.
so Far as we may trust any account we have had of it, hath required both. 1. A verbal declaration, of what God hath done for the offending party, working in him or her a Godly shame and sorrow, and beside this the evidence of a reformed life, to which purpose, there was a great severity used in the Primitive Church, in case of Persons lapsed before they would again receive them into a full communion with them, they would in the case of Some Sins have the evidence of a changed heart, from a reformed Life.
Indeed in latter Ages, as Popery prevailed upon the World, this discipline degenerated into a strange formality of auricular Confession, setting penances, and a present absolution without any thing more then a perfunctory verbal confession.
Indeed in latter Ages, as Popery prevailed upon the World, this discipline degenerated into a strange formality of auricular Confessi, setting penances, and a present absolution without any thing more then a perfunctory verbal Confessi.
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When any person, by any apostacy or lapse ▪ declareth, (so far as the Church can judge) either that at first he was no true member of the Church, (however by an error admitted to it) or that at least the Church hath no reason to judge otherwise so as he be separated from its Communion, he ought not to be restored without such an evidence as may satisfy the Church, that he is one fit to be in full Communion with it,
When any person, by any apostasy or lapse ▪ Declareth, (so Far as the Church can judge) either that At First he was no true member of the Church, (however by an error admitted to it) or that At least the Church hath no reason to judge otherwise so as he be separated from its Communion, he ought not to be restored without such an evidence as may satisfy the Church, that he is one fit to be in full Communion with it,
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Thus, St Paul in the case of the incestuous Person, whom he had ordered to be cast out of the Church, 1 Cor. 5. ordereth the restoring of him, but not till he had evidenced his sorrow, and that to such a degree,
Thus, Saint Paul in the case of the incestuous Person, whom he had ordered to be cast out of the Church, 1 Cor. 5. Ordereth the restoring of him, but not till he had evidenced his sorrow, and that to such a degree,
These are the two cases in which I conceive Christians ought to make no difficulty to acknowledg their Spiritual Comeliness to the Church of God, of which they are Members.
These Are the two cases in which I conceive Christians ought to make no difficulty to acknowledge their Spiritual Comeliness to the Church of God, of which they Are Members.
I have been a little larger in speaking to them, in regard of the questions which have arisen in these times, that I might tell you my judgment as to them,
I have been a little larger in speaking to them, in regard of the questions which have arisen in these times, that I might tell you my judgement as to them,
I do conceive there are also some cases wherein such a Declaration, or owning of what God hath done for us, to particular Christians is our duty: and that,
I do conceive there Are also Some cases wherein such a Declaration, or owning of what God hath done for us, to particular Christians is our duty: and that,
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but is afraid of fellowship and communion with me in this case, it is doubtless my duty if I know of it, to satisfy him, by declaring to him, what God hath since that time done for my Soul. Thus you read of Paul, Acts 9. 26. Paul you know was a Persecutor, in the beginning of that Chapter, you read of his Fury against the Christians, when he came to Hierusalem v. 26. he essaied to join himself to the Disciples, but, they were all afraid of him,
but is afraid of fellowship and communion with me in this case, it is doubtless my duty if I know of it, to satisfy him, by declaring to him, what God hath since that time done for my Soul. Thus you read of Paul, Acts 9. 26. Paul you know was a Persecutor, in the beginning of that Chapter, you read of his Fury against the Christians, when he Come to Jerusalem v. 26. he essayed to join himself to the Disciples, but, they were all afraid of him,
But Secondly, Certainly it is our duty so often, and in any case, as and where we can probably judge that such a Declaration may conduce to the Glory of God,
But Secondly, Certainly it is our duty so often, and in any case, as and where we can probably judge that such a Declaration may conduce to the Glory of God,
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Come (saith David) and I will tell you what God hath done for my Soul, Psal. 66. 16, 17. I cryed unto him with my mouth, and he was extolled with my tongue.
Come (Says David) and I will tell you what God hath done for my Soul, Psalm 66. 16, 17. I cried unto him with my Mouth, and he was extolled with my tongue.
but Christ liveth in me, and the Life which I now live in the flesh, I live by the faith of the Son of God, 1. Cor. 15. 9, 10. I am the least of the Apostles, that am not meet to be called an Apostle,
but christ lives in me, and the Life which I now live in the Flesh, I live by the faith of the Son of God, 1. Cor. 15. 9, 10. I am the least of the Apostles, that am not meet to be called an Apostle,
But I obtained mercy — v. 14. And the grace of our Lord Jesus Christ, was exceeding abundant by saith in Lovewhich is in Christ Jesus. So in many other texts.
But I obtained mercy — v. 14. And the grace of our Lord jesus christ, was exceeding abundant by Says in Lovewhich is in christ jesus. So in many other texts.
Thus Saint Paul, then whom none ever spake in a more vilifying dialect then himself of himself, yet at other times he magnified his Office, 2 Cor. 12. 11. I am (saith he) become a fool in glorying, you have compelled me,
Thus Saint Paul, then whom none ever spoke in a more vilifying dialect then himself of himself, yet At other times he magnified his Office, 2 Cor. 12. 11. I am (Says he) become a fool in glorying, you have compelled me,
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for this cause we were born, for this cause we came into the World, I have before told you, that we have no other way to glorify God but by the predication,
for this cause we were born, for this cause we Come into the World, I have before told you, that we have no other Way to Glorify God but by the predication,
then the consulting the good of our Brethren, and he is highly serviceable to God, who is any way serviceable to the Souls of others, either in winning them to God,
then the consulting the good of our Brothers, and he is highly serviceable to God, who is any Way serviceable to the Souls of Others, either in winning them to God,
It incourageth them to make their applications to God, to hope, and trust in his mercy to wait untill he will be pleased in like manner to be gracious to them.
It Encourageth them to make their applications to God, to hope, and trust in his mercy to wait until he will be pleased in like manner to be gracious to them.
David Psal. 69. 32. makes this as an argument, with which he pleadeth with God for mercy for his Soul. He promiseth first, v. 30. That he would praise the Lord with a song and magnify him with thanksgiving.
David Psalm 69. 32. makes this as an argument, with which he pleads with God for mercy for his Soul. He promises First, v. 30. That he would praise the Lord with a song and magnify him with thanksgiving.
I bless God my doubts are resolved, my fears scattered, and I am inabled through grace to hope in the frèe gerace and mercy of God through the Lord Jesus Christ.
I bless God my doubts Are resolved, my fears scattered, and I am enabled through grace to hope in the frèe gerace and mercy of God through the Lord jesus christ.
Wher now such an opportunity as this is (which is not very frequent) there the good of our Brother calls to us for such a declaration, what God hath done for our Souls.
Where now such an opportunity as this is (which is not very frequent) there the good of our Brother calls to us for such a declaration, what God hath done for our Souls.
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3. A third reason is the duty of a Christian so far as he may to avoid Scandal and Offence. Offences and mutual dissatisfactions one in another, destroy all the freedom,
3. A third reason is the duty of a Christian so Far as he may to avoid Scandal and Offence. Offences and mutual dissatisfactions one in Another, destroy all the freedom,
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and sweetness of Christians communion each with other, and it is our duty so to walk as to give no offence, to Jews or Gentiles, much less to the Church of God 2. Cor 20. 32. There are two ways by which offence is given.
and sweetness of Christians communion each with other, and it is our duty so to walk as to give no offence, to jews or Gentiles, much less to the Church of God 2. Cor 20. 32. There Are two ways by which offence is given.
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As to these the Apostle cautioneth Christians very largely both in his Epistle to the Romans and to the Corinthians: But these kind of offences are not obviated by Christians declarations of what God hath done for their Souls,
As to these the Apostle cautioneth Christians very largely both in his Epistle to the Romans and to the Corinthians: But these kind of offences Are not obviated by Christians declarations of what God hath done for their Souls,
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2. By some Scandalous actions; these indeed are Scandala data, Scandals that are given and such sores as a Christian ought by all means in his power to endeavour healing of,
2. By Some Scandalous actions; these indeed Are Scandal data, Scandals that Are given and such sores as a Christian ought by all means in his power to endeavour healing of,
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and whether such things have been done before, or after a change wrought in our hearts, it is our duty to do what in us lyeth to remove the Scandal of them, which I know not how it can at first be done, without some declaration to the party,
and whither such things have been done before, or After a change wrought in our hearts, it is our duty to do what in us lies to remove the Scandal of them, which I know not how it can At First be done, without Some declaration to the party,
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and this is the reason of the performance of this duty with reference to the men of the World, who seek all advantages to reproach the good and right ways of the Lord.
and this is the reason of the performance of this duty with Referente to the men of the World, who seek all advantages to reproach the good and right ways of the Lord.
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The Spouse knew she was sick of Love, and here, that altho she was black, yet she was also comely, tho as the tents of Kedar, yet as the Curtains of Solomon also. Peter knew that he loved his Master, so as he durst appeal to him, and say.
The Spouse knew she was sick of Love, and Here, that although she was black, yet she was also comely, though as the tents of Kedar, yet as the Curtains of Solomon also. Peter knew that he loved his Master, so as he durst appeal to him, and say.
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and uprightness, he may know it by the more special influence of the holy Spirit, which witnesseth with our Spirits, that we are the Children of God, and this is of all other, the most certain and comfortable knowledge.
and uprightness, he may know it by the more special influence of the holy Spirit, which Witnesseth with our Spirits, that we Are the Children of God, and this is of all other, the most certain and comfortable knowledge.
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And certainly a good Christian is highly concerned to labour after this knowledge, as for the Quiet, Peace and Satisfaction of his own Spirit so for the glory of God, the good of others,
And Certainly a good Christian is highly concerned to labour After this knowledge, as for the Quiet, Peace and Satisfaction of his own Spirit so for the glory of God, the good of Others,
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How shall a Christian, that is full of fears, and continually doubting, whether God hath done any thing for his Soul or no, ever give God the honour and glory of what he hath done for him, and wrought in him.
How shall a Christian, that is full of fears, and continually doubting, whither God hath done any thing for his Soul or no, ever give God the honour and glory of what he hath done for him, and wrought in him.
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Upon all these and many more accounts, Christians are highly concerned, to look for such evidences as may Satisfy them that altho they have been black,
Upon all these and many more accounts, Christians Are highly concerned, to look for such evidences as may Satisfy them that although they have been black,
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yet it is also true that the true testimony of the Spirit, is in concurrence with the witness of our Spirits and where there is a faileur of that Testimony there can be no certainty of the other.
yet it is also true that the true testimony of the Spirit, is in concurrence with the witness of our Spirits and where there is a faileur of that Testimony there can be no certainty of the other.
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A time to weep and a time to laugh a time to mourn, and a time to dance. Eccles. 3. 2. 4. I would have Christians to consider their season. There is a time for him to consider his blackness and to weep for it; And there is also a time for him to own and acknowledge his comliness.
A time to weep and a time to laugh a time to mourn, and a time to dance. Eccles. 3. 2. 4. I would have Christians to Consider their season. There is a time for him to Consider his blackness and to weep for it; And there is also a time for him to own and acknowledge his comeliness.
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God is indeed honoured by our humiliations, confessions of sin, shamings of our own Souls: but not so much as by the predication of the riches of his grace.
God is indeed honoured by our humiliations, confessions of since, shamings of our own Souls: but not so much as by the predication of the riches of his grace.
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Suffer therefore a word of Exhortation and with that I shall shut up this discourse, it must be to a declaration of what God hath done for your Souls. A declaration of it (I mean) where God calleth to you for it.
Suffer Therefore a word of Exhortation and with that I shall shut up this discourse, it must be to a declaration of what God hath done for your Souls. A declaration of it (I mean) where God calls to you for it.
It is (as you have heard) oft-times yo•• duty to do it unto men, to the Church of whichyou are Memberts, to particular Christians whoare your Companions, sometimes before the world.
It is (as you have herd) ofttimes yo•• duty to do it unto men, to the Church of whichyou Are Memberts, to particular Christians whoare your Sodales, sometime before the world.
1. I will endeavour to shew you the vanity of these pleas in bar to this duty. 2. I shall give you some directions in order to the performance of it, with which I shall conclude this discourse.
1. I will endeavour to show you the vanity of these pleasant in bar to this duty. 2. I shall give you Some directions in order to the performance of it, with which I shall conclude this discourse.
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for no man ought to boast beyond his line, or to arrogate that to himself, which he doth not find in himself, we ought therefore to labour to bring our Souls to a certainty,
for no man ought to boast beyond his line, or to arrogate that to himself, which he does not find in himself, we ought Therefore to labour to bring our Souls to a certainty,
and the doubting Christian hath this advantage, that the greatest certainty is that which followeth doubting but though it may be thou hast not an infallible certainty,
and the doubting Christian hath this advantage, that the greatest certainty is that which follows doubting but though it may be thou hast not an infallible certainty,
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yet possibly thou hast a moral certainty, though not a certainty free from all doubts, and fears, yet not incumbred with strong doubts, and tormenting fears, though not an assurance,
yet possibly thou hast a moral certainty, though not a certainty free from all doubts, and fears, yet not encumbered with strong doubts, and tormenting fears, though not an assurance,
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Thou mayest declare how it is with thy Soul, though thou canst not declare what is not in thy Soul. I am not pressing any Christian to arrogate to himself, what there is no ground for,
Thou Mayest declare how it is with thy Soul, though thou Canst not declare what is not in thy Soul. I am not pressing any Christian to arrogate to himself, what there is no ground for,
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It is the duty of the Children of God, not to think of themselves above what they ought to think, it is pity that so comely an habit should be turned into sin,
It is the duty of the Children of God, not to think of themselves above what they ought to think, it is pity that so comely an habit should be turned into since,
That is; If a man judgeth that, that good which he hath from another, proceedeth from himself, his desire is immoderately carried out after his own excellency, and this is Pride.
That is; If a man Judgeth that, that good which he hath from Another, Proceedeth from himself, his desire is immoderately carried out After his own excellency, and this is Pride.
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They are therefore highly concerned to look to themselves as to this, that attribute so much to the power of mans will, without any influence of special, and distinguishing grace;
They Are Therefore highly concerned to look to themselves as to this, that attribute so much to the power of men will, without any influence of special, and distinguishing grace;
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This will speak Pride, the proud Soul as he alwaies arrogateth too much to himself, so he alwaies giveth too little to his Brother, and haughtily over-looketh what he hath,
This will speak Pride, the proud Soul as he always arrogateth too much to himself, so he always gives too little to his Brother, and haughtily overlooketh what he hath,
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or being restored to it after some lapse for the more private practice of it to our Brethren, it is as old as David, as may be seen from Psal. 66. v. 16, 17. As to the former, it was from the beginning certainly thus.
or being restored to it After Some lapse for the more private practice of it to our Brothers, it is as old as David, as may be seen from Psalm 66. v. 16, 17. As to the former, it was from the beginning Certainly thus.
None were admitted into the Gospel Church without a profession of repentance, and faith in Christ. None after a lapse or Apostacy was restored to the Church without it.
None were admitted into the Gospel Church without a profession of Repentance, and faith in christ. None After a lapse or Apostasy was restored to the Church without it.
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But as it is but a reduction of an Apostolical, and Primitive Practice, so there certainly is nothing more reasonable, both for the comfort of the particular Soul, from whom this declaration is desired,
But as it is but a reduction of an Apostolical, and Primitive Practice, so there Certainly is nothing more reasonable, both for the Comfort of the particular Soul, from whom this declaration is desired,
and perplexities of conscience, and burthens of temptations, and what our applications to God were, and what relief we found from his free grace and mercy.
and perplexities of conscience, and burdens of temptations, and what our applications to God were, and what relief we found from his free grace and mercy.
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But in the performance of this, as well as other duties, there may be miscarriages. Let me therefore conclude with offering some directions for the better management of this duty. They shall be three.
But in the performance of this, as well as other duties, there may be miscarriages. Let me Therefore conclude with offering Some directions for the better management of this duty. They shall be three.
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That must be love to God (the principle of all religious actions, without which we do nothing acceptably, this is determined by the Apostle, 2 Cor. 13. 1, 2. It is love that is the fulfilling of the law, and indeed we can no otherwise in any point fulfil it.
That must be love to God (the principle of all religious actions, without which we do nothing acceptably, this is determined by the Apostle, 2 Cor. 13. 1, 2. It is love that is the fulfilling of the law, and indeed we can not otherwise in any point fulfil it.
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self love only principleth thee, but if thou dost it, that God may have the glory of his Grace, that the Souls of others may be profited, and advantaged.
self love only principleth thee, but if thou dost it, that God may have the glory of his Grace, that the Souls of Others may be profited, and advantaged.
It is lawful for thee to boast of the Grace of God, but you must be sure to boast in the Lord, and in all thy acknowledgments of any spiritual good, thou oughtest to sing with David, Psal 115. 1. Not unot us O Lord, not unto us,
It is lawful for thee to boast of the Grace of God, but you must be sure to boast in the Lord, and in all thy acknowledgments of any spiritual good, thou Ought to sing with David, Psalm 115. 1. Not unot us O Lord, not unto us,
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2. Do it with all the greatest lowliness, and humility of mind and expression that thou art able, so as nonw may for what thou hast received of grace, think of thee above what he ought to think ▪ Paul forbare to speak what he could have spake,
2. Do it with all the greatest lowliness, and humility of mind and expression that thou art able, so as nonw may for what thou hast received of grace, think of thee above what he ought to think ▪ Paul forbore to speak what he could have spoke,
or the preventing of scandals and offences, or upholding the credit, and reputation of Religion, &c. But of all these things I have discoursed more fully before.
or the preventing of scandals and offences, or upholding the credit, and reputation of Religion, etc. But of all these things I have discoursed more Fully before.
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or the particular believing Soul (in the day of her blackness, but some particular lookings. And this is very usual in Scripture to deliver Propositions generally, which yet must be understood in a limited,
or the particular believing Soul (in the day of her blackness, but Some particular lookings. And this is very usual in Scripture to deliver Propositions generally, which yet must be understood in a limited,
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and restrained sense, of which a multitude of instances might be given, Mat. 18. 3. Except you •e converted, and become as little Children, (that is, in some things as little Children) you cannot enter into the Kingdom of God. So where Christ saith;
and restrained sense, of which a multitude of instances might be given, Mathew 18. 3. Except you •e converted, and become as little Children, (that is, in Some things as little Children) you cannot enter into the Kingdom of God. So where christ Says;
So often in precepts, and exhortations, when thou makest a feast (saith our Saviour, Luk. 14. 12.) call not thy Friends, or thy Brethren, or thy Kindred; that is, not them alone.
So often in Precepts, and exhortations, when thou Makest a feast (Says our Saviour, Luk. 14. 12.) call not thy Friends, or thy Brothers, or thy Kindred; that is, not them alone.
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There is nothing more ordinary in the phrase of Scripture, and particularly in exhortations, or prohibitions. So here when she saith, Look not upon me, her meaning is not to dissuade all intuition,
There is nothing more ordinary in the phrase of Scripture, and particularly in exhortations, or prohibitions. So Here when she Says, Look not upon me, her meaning is not to dissuade all intuition,
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Both of them are black through Afflictions, and black through Corruptions; the Corruptions of particular Souls are personal, the Corruptions of the Church are the Corruptions of the body collective, through the mixture of undue, and corrupt Teachers, or Members, the reception of false and erroneous Doctrine, idolatrous,
Both of them Are black through Afflictions, and black through Corruptions; the Corruptions of particular Souls Are personal, the Corruptions of the Church Are the Corruptions of the body collective, through the mixture of undue, and corrupt Teachers, or Members, the reception of false and erroneous Doctrine, idolatrous,
Pride discovereth itself by the Eye, hence you read of a Generation, whose Eyes are l•f•y, Prov. 30. 13. and David saith of himself, O Lord, mine heart is not haughty,
Pride Discovereth itself by the Eye, hence you read of a Generation, whose Eyes Are l•f•y, Curae 30. 13. and David Says of himself, Oh Lord, mine heart is not haughty,
nor my Eyes lofty, Psal. 131. 1. Love and wantonness discovereth itself by the Eye. Hence Peter tells us of Eyes full of Adultery, and Job tells us, he had made a covenant with his Eyes, that he would not look upon a Maid.
nor my Eyes lofty, Psalm 131. 1. Love and wantonness Discovereth itself by the Eye. Hence Peter tells us of Eyes full of Adultery, and Job tells us, he had made a Covenant with his Eyes, that he would not look upon a Maid.
and this will of man, and his affections discovering themselves by the Eye. The motions of that are made use of in Scripture to express the several affections,
and this will of man, and his affections discovering themselves by the Eye. The motions of that Are made use of in Scripture to express the several affections,
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The Spouse in this Text must not be understood to caution the Daughters of Hierusalem against the natural motions of their Eyes, with reference to her. But,
The Spouse in this Text must not be understood to caution the Daughters of Jerusalem against the natural motions of their Eyes, with Referente to her. But,
I put in those words [ unkind ] and [ unsuitable ] because there are affections, and actions, which are our duties towards the Spouse in the day of her blackness. This will lead me to discourse two points under this Proposition.
I put in those words [ unkind ] and [ unsuitable ] Because there Are affections, and actions, which Are our duties towards the Spouse in the day of her blackness. This will led me to discourse two points under this Proposition.
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and the particular Christian in the day of their blackness, as they may be thereby affected with that due compassion which they owe unto their Brethren,
and the particular Christian in the day of their blackness, as they may be thereby affected with that due compassion which they owe unto their Brothers,
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and quickned to those acts which brotherly love, and compassion calteth to them for. Thus not to look upon the Spouse, because she is black, is our sin.
and quickened to those acts which brotherly love, and compassion calteth to them for. Thus not to look upon the Spouse, Because she is black, is our since.
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So that the duty of a Christian here lieth in two or three things. 1. In a sympathy, or fellow feeling of a Churches, or Christians burdens, and misery.
So that the duty of a Christian Here lies in two or three things. 1. In a Sympathy, or fellow feeling of a Churches, or Christians burdens, and misery.
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Hence we are commanded by the Apostle, to rejoice with those who rejoice, and to weep with those that weep, and Paul saith of himself, who is weak, and I am not weak, who is offended,
Hence we Are commanded by the Apostle, to rejoice with those who rejoice, and to weep with those that weep, and Paul Says of himself, who is weak, and I am not weak, who is offended,
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So that, 1. The precept of God obligeth us to it, who having made his people all one Body hath made them also Members each of other. 2. Their relation calleth to them for it.
So that, 1. The precept of God obliges us to it, who having made his people all one Body hath made them also Members each of other. 2. Their Relation calls to them for it.
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or Wife is not affected with the affliction of their correlate in an Apoplexy, or under some distempers, of which themselves possibly have iittle or no sense.
or Wife is not affected with the affliction of their correlate in an Apoplexy, or under Some distempers, of which themselves possibly have iittle or no sense.
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So will every good Christian be affected at the case of his Brother fallen, tho he possibly hath not that due sense of his own fall, which he should have,
So will every good Christian be affected At the case of his Brother fallen, though he possibly hath not that due sense of his own fallen, which he should have,
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and at the case of the Church, under its blackness, though possibly the Rulers, or generality of the Members, be not so sensible of their own corruptions,
and At the case of the Church, under its blackness, though possibly the Rulers, or generality of the Members, be not so sensible of their own corruptions,
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and deviations, and to look upon the Spouse of Christ in her blackness, with a mournful, pitying and compassionate Eye, is very much the duty of every good Christian,
and deviations, and to look upon the Spouse of christ in her blackness, with a mournful, pitying and compassionate Eye, is very much the duty of every good Christian,
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The Papists err in their distinction of sins into such as are mortal, and such as are venial, but no sin is mortal, in that sense as it signifies, what cannot be forgiven (saving only the blasphemy against the Holy Ghost, mentioned by our Saviour,) and in respect of Gods gracious Ordination, no Child of God sinneth, or can sin unto death.
The Papists err in their distinction of Sins into such as Are Mortal, and such as Are venial, but no since is Mortal, in that sense as it signifies, what cannot be forgiven (Saving only the blasphemy against the Holy Ghost, mentioned by our Saviour,) and in respect of God's gracious Ordination, no Child of God Sinneth, or can sin unto death.
and the People of God, because of their blackness through affliction. Is any man afflicted (saith James 5. 14.) let him pray, and let them send for the Elders of the Church,
and the People of God, Because of their blackness through affliction. Is any man afflicted (Says James 5. 14.) let him pray, and let them send for the Elders of the Church,
3. Lastly, It is Christians duty to look upon the Spouse, because she is black ▪ so far as to inable us in any measure to the purging out their corruptions.
3. Lastly, It is Christians duty to look upon the Spouse, Because she is black ▪ so Far as to inable us in any measure to the purging out their corruptions.
if they be Christians, as appeareth by all the instances of the Old Testament, concerning the Kings of Judah, and such a Reformation of a particular Church or Congregation, belongeth to the Officers of Christ in it, but every private Christian hath his part, viz. to inform such, in whom the power is, to bear a testimony against such corruptions,
if they be Christians, as appears by all the instances of the Old Testament, Concerning the Kings of Judah, and such a Reformation of a particular Church or Congregation, belongeth to the Officers of christ in it, but every private Christian hath his part, viz. to inform such, in whom the power is, to bear a testimony against such corruptions,
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I cannot grant that all Corruptions, in the Doctrine, Worship, or Discipline of a Church, are a sufficient cause to conclude it no true Church ▪ and wholly to withdraw himself from the communion of it.
I cannot grant that all Corruptions, in the Doctrine, Worship, or Discipline of a Church, Are a sufficient cause to conclude it no true Church ▪ and wholly to withdraw himself from the communion of it.
The Apostle hath directed us, If our Brother be overtaken with a fault, to restore him in the Spirit of meekness, Gal. 6. 1. Now in order to the performance of this, I may,
The Apostle hath directed us, If our Brother be overtaken with a fault, to restore him in the Spirit of meekness, Gal. 6. 1. Now in order to the performance of this, I may,
yea, it is my duty to look upon my Brother when he is black, for the Lord who hath willed the end, must be understood to have also willed the means, that are necessary to that end.
yea, it is my duty to look upon my Brother when he is black, for the Lord who hath willed the end, must be understood to have also willed the means, that Are necessary to that end.
Neither for their seeming blackness through Affl•ctions, nor yet for their real blackness through coorruption, either breaking out of a Christians heart,
Neither for their seeming blackness through Affl•ctions, nor yet for their real blackness through coorruption, either breaking out of a Christians heart,
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He that condemneth, and casteth off a Church as no true Church, for some particular Corruptions, and undue mixtures, doth not consider the state of the Jewish Church, which yet God owned,
He that Condemneth, and Cast off a Church as no true Church, for Some particular Corruptions, and undue mixtures, does not Consider the state of the Jewish Church, which yet God owned,
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or established as the Worship of it, I cannot well tell what to say, I do not find that Idolatry was ever established as the Worship of the Church of God in Judah, tho I find it several times tolerated,
or established as the Worship of it, I cannot well tell what to say, I do not find that Idolatry was ever established as the Worship of the Church of God in Judah, though I find it several times tolerated,
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and during some wicked Princes, reigns practised amongst them, but not universally, nor so steddily, but a succeeding Prince quickly revived the true Worship of God, and destroyed the Idols.
and during Some wicked Princes, reigns practised among them, but not universally, nor so steadily, but a succeeding Prince quickly revived the true Worship of God, and destroyed the Idols.
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as a suspected Leper, yet we ought to take heed of looking upon him with too censorious an Eye, to restore him in the Spirit of meekness, lest we also be tempted.
as a suspected Leper, yet we ought to take heed of looking upon him with too censorious an Eye, to restore him in the Spirit of meekness, lest we also be tempted.
neither shouldest thou have rejoyced over the Children of Judah, and to the same purpose, Ezek. 35. 15. As thou didst rejoice at the inheritance of the House of Israel, because it was desolate, so will I do unto thee, thou shalt be desolate, and v. 14. When the whole Earth rejoyceth, I will make thee desolate.
neither Shouldst thou have rejoiced over the Children of Judah, and to the same purpose, Ezekiel 35. 15. As thou didst rejoice At the inheritance of the House of Israel, Because it was desolate, so will I do unto thee, thou shalt be desolate, and v. 14. When the Whole Earth Rejoiceth, I will make thee desolate.
Take heed therefore of this looking upon the Spouse, and this is too too frequent, and no more then hath always been in the world, which alwaies lay in wickedness,
Take heed Therefore of this looking upon the Spouse, and this is too too frequent, and no more then hath always been in the world, which always lay in wickedness,
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and from Abels time was alwaies filled with malice against them that loved and feared God, David deprecates it, Psal 35. 19. Let not those that are mine Enemies wrongfully rejoice over me,
and from Abel's time was always filled with malice against them that loved and feared God, David deprecates it, Psalm 35. 19. Let not those that Are mine Enemies wrongfully rejoice over me,
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and so again, Psal. 70. v. 3. Ham rejoyced in his Fathers nakedness, how dreadfully did the Lord revenge it upon him and his Posterity, according to the prophetical Curse of his Father? G•n. 9. 25, 26. I have, not without trembling, seen People make sport at the natural defects of Persons,
and so again, Psalm 70. v. 3. Ham rejoiced in his Father's nakedness, how dreadfully did the Lord revenge it upon him and his Posterity, according to the prophetical Curse of his Father? G•n. 9. 25, 26. I have, not without trembling, seen People make sport At the natural defects of Persons,
so reproaching God in his works of nature, and providence, whereas they ought rather to bless God upon such sights, who might have made them like unto such imperfect Creatures.
so reproaching God in his works of nature, and providence, whereas they ought rather to bless God upon such sights, who might have made them like unto such imperfect Creatures.
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Not without more trembling sometimes seen, and heard men rejoice, and make themselves sport with the moral defects, and profancness of others, their Oaths, and Curses,
Not without more trembling sometime seen, and herd men rejoice, and make themselves sport with the moral defects, and profancness of Others, their Oaths, and Curses,
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3. We ought not to look upon the Spouse, because she is black, with a scornful and despising Eye. The Psalmist complaineth, Psal. 123. v. 4. Our Soul is exceedingly filled with the scorning of those that are at ease,
3. We ought not to look upon the Spouse, Because she is black, with a scornful and despising Eye. The Psalmist Complaineth, Psalm 123. v. 4. Our Soul is exceedingly filled with the scorning of those that Are At ease,
Job complained, Job 16. 20. That his friends scorned him, while his Eyes poured out tears unto God, The Church in her blackness was thus despised, Lam. 1. 8. so was Christ himself, Is. 53. 3. But how far is this from the duty of Christians? where is the scorners Brotherly love and compassion? how doth he forget that himself also is in the body,
Job complained, Job 16. 20. That his Friends scorned him, while his Eyes poured out tears unto God, The Church in her blackness was thus despised, Lam. 1. 8. so was christ himself, Is. 53. 3. But how Far is this from the duty of Christians? where is the Scorner's Brotherly love and compassion? how does he forget that himself also is in the body,
If there were no obligation upon us from any religious bond, or relation, yet our participation of the same common humane nature ought to oblige us to pity, counsel, advise,
If there were no obligation upon us from any religious bound, or Relation, yet our participation of the same Common humane nature ought to oblige us to pity, counsel, Advice,
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Our Saviour in the Parable of him that fell amongst Thieves, Luke 20. 31. determines him no Neighbour, that seeing the man stripped of his rayment, and wounded, and half dead, came and only looked on him, and passed on the other side;
Our Saviour in the Parable of him that fell among Thieves, Lycia 20. 31. determines him no Neighbour, that seeing the man stripped of his raiment, and wounded, and half dead, Come and only looked on him, and passed on the other side;
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and bosom friend, but what I can do, by counsel and advice, by reproofs and admonitions in order to his recovery, I am bound not to neglect so as I ought not wholly to withdraw my self from him.
and bosom friend, but what I can do, by counsel and Advice, by reproofs and admonitions in order to his recovery, I am bound not to neglect so as I ought not wholly to withdraw my self from him.
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2. In the case of a Church, black through corruption, the admission of undue mixtures of members, of erroneous doctrine, Sup•rstitious rites, &c. it is undoubtedly our duty not to defile our selves by communion with her in those things wherein her blackness appeareth.
2. In the case of a Church, black through corruption, the admission of undue mixtures of members, of erroneous Doctrine, Sup•rstitious Rites, etc. it is undoubtedly our duty not to defile our selves by communion with her in those things wherein her blackness appears.
God said so to the Jews when Jeroboam set up the Calves at Dan and Bethel. The honest Priests and Levites resorted to Judah out of all their coasts, leaving their suburbs,
God said so to the jews when Jeroboam Set up the Calves At Dan and Bethel. The honest Priests and Levites resorted to Judah out of all their coasts, leaving their suburbs,
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and possessions, and after them out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel, came to Hierusalem to Sacrifice to the Lord God of their Fathers, 2. Chron. 11. 16. But where God hath not said to a People, you are not my People, where Idolatry is not crept into the Worship of a Church,
and possessions, and After them out of all the tribes of Israel, such as Set their hearts to seek the Lord God of Israel, Come to Jerusalem to Sacrifice to the Lord God of their Father's, 2. Chronicles 11. 16. But where God hath not said to a People, you Are not my People, where Idolatry is not crept into the Worship of a Church,
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nor such errors in Doctrine, as destroy the foundations of faith and repentance, tho it may be the duty of Christians, not to be so blind as not to see manifest errors and corruptions,
nor such errors in Doctrine, as destroy the foundations of faith and Repentance, though it may be the duty of Christians, not to be so blind as not to see manifest errors and corruptions,
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It is indeed a sad case, when a Church is so far corrupted as to its officers and members, as a Christian can see no hope of a reduction of it to the divine rule,
It is indeed a sad case, when a Church is so Far corrupted as to its Officers and members, as a Christian can see no hope of a reduction of it to the divine Rule,
tho that a Christian can be obliged all the days of his life, to keep in the communion of a Church, in which he cannot injoy all the Ordinances of the Gospel according to the will of Christ is more then I know.
though that a Christian can be obliged all the days of his life, to keep in the communion of a Church, in which he cannot enjoy all the Ordinances of the Gospel according to the will of christ is more then I know.
yet observe the Apostles practice, tho they kept their private meetings of the Christians, yet they also went into the Temple and into the Synagogues;
yet observe the Apostles practice, though they kept their private meetings of the Christians, yet they also went into the Temple and into the Synagogues;
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and Acts 19. v. 8. When Paul came to Ephesus, he went into the Jewish Synagogues and spake there for 3 Months, disputing and perswading, the things belonging to the Kingdom of God.
and Acts 19. v. 8. When Paul Come to Ephesus, he went into the Jewish Synagogues and spoke there for 3 Months, disputing and persuading, the things belonging to the Kingdom of God.
But when diverse were hardned, and believed not, but spake evil of that way before the multitude, then indeed he departed from them, and separated the disciples, disputing daily in the School of one Tyrannus.
But when diverse were hardened, and believed not, but spoke evil of that Way before the multitude, then indeed he departed from them, and separated the Disciples, disputing daily in the School of one Tyrannus.
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If the foundation Doctrines of the Gospel be any where denied or blasphemed, the ways of God reproached in any Church, and those that walk in them, reviled,
If the Foundation Doctrines of the Gospel be any where denied or blasphemed, the ways of God reproached in any Church, and those that walk in them, reviled,
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as not to colly and defile our selves by any communion with her, in what things in her are irregular, andout of order, being so far Separate as not to touch the uncleanthing. 5. Fifthly.
as not to colly and defile our selves by any communion with her, in what things in her Are irregular, andout of order, being so Far Separate as not to touch the uncleanthing. 5. Fifthly.
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When God by the Prophet had let David know he had pardoned his sins, yet he threatens him with a severe punishment because he had given occasion to the Enemies of God to blaspheme, Saint Paul writes to the Thessalonians, 1. Th•ssal. 3. 3. That none should be moved by his afflicti ons, for God had appointed him, his Church, his People thereunto.
When God by the Prophet had let David know he had pardoned his Sins, yet he threatens him with a severe punishment Because he had given occasion to the Enemies of God to Blaspheme, Saint Paul writes to the Thessalonians, 1. Th•ssal. 3. 3. That none should be moved by his affliction ons, for God had appointed him, his Church, his People thereunto.
That none should be Scandalized and offended at the wayes of God for the breakings out of corruptions, in particular Persons owning and professing Religion, for there never were any so white but they had some black Spots. 6. Lastly.
That none should be Scandalized and offended At the ways of God for the breakings out of corruptions, in particular Persons owning and professing Religion, for there never were any so white but they had Some black Spots. 6. Lastly.
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And to this end Christians should not only consider David, sins, but Davids punishment also, his broken bones, his watering his couch with tears, the sword never departing from his house, the difficulty he expresseth in his penitential Psalms to recover the sense of Gods Love, his hard work of repentance and they will see little incouragement to sin after Davids copy.
And to this end Christians should not only Consider David, Sins, but Davids punishment also, his broken bones, his watering his couch with tears, the sword never departing from his house, the difficulty he Expresses in his penitential Psalms to recover the sense of God's Love, his hard work of Repentance and they will see little encouragement to sin After Davids copy.
This is enough to have spoken Doctrinally, as to this point indeed the whole discoursehath been practicall I may therefore be very short in the application.
This is enough to have spoken Doctrinally, as to this point indeed the Whole discoursehath been practical I may Therefore be very short in the application.
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How much sin is committed in the World? How many indecencies may be observed in the conversations of men, of Christians, from their undue looking upon the Spouse of Christ because she is black? What a comely society would the society of Christians be, would they bear one anothers burdens, and every one have a fellow feeling of each others miseries,
How much since is committed in the World? How many indecencies may be observed in the conversations of men, of Christians, from their undue looking upon the Spouse of christ Because she is black? What a comely society would the society of Christians be, would they bear one another's burdens, and every one have a fellow feeling of each Others misery's,
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so far keeping company with the worst of our brethren, as our company may serve them for any good, to their souls, I say were it possible to reduce the whole society of Christians to this order,
so Far keeping company with the worst of our brothers, as our company may serve them for any good, to their Souls, I say were it possible to reduce the Whole society of Christians to this order,
how beautifull a society would it be? This is our rule, if any walk not up to it, let not religion suffer for their passions and uncharitable behaviour. But ah!
how beautiful a society would it be? This is our Rule, if any walk not up to it, let not Religion suffer for their passion and uncharitable behaviour. But ah!
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How many censorious Christians and rash judgers have we, that will not consider that the finest gold must have some grains of allowance how many that will undertake to determine the state of Souls from external providences that happen to them,
How many censorious Christians and rash judgers have we, that will not Consider that the Finest gold must have Some grains of allowance how many that will undertake to determine the state of Souls from external providences that happen to them,
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How glad are a great many in the world when they can but hear a report of the failings of Persons owning Religion? That say report, and we will report it and watch for their haltings, saying peradventure he will be enticed.
How glad Are a great many in the world when they can but hear a report of the failings of Persons owning Religion? That say report, and we will report it and watch for their haltings, saying Peradventure he will be enticed.
How many of Gods People may repeat those words of the Psalmist, Psal. 123. 4. Our Soul is exceedingly filled with the scornings of those that are at ease,
How many of God's People may repeat those words of the Psalmist, Psalm 123. 4. Our Soul is exceedingly filled with the scornings of those that Are At ease,
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How little tenderness is to be found amongst Christians, towards lapsed brethren, how little care to restore such as are overtaken with faults in the Spirit of meekness? Is this not to look upon the Spouse because she is black.
How little tenderness is to be found among Christians, towards lapsed brothers, how little care to restore such as Are overtaken with Faults in the Spirit of meekness? Is this not to look upon the Spouse Because she is black.
How ready are Christians to shake off all fellowship and communion with Churches and particular Christians for some partial blackness? And how ready are others for the failings of professors to reproach even Religion it self,
How ready Are Christians to shake off all fellowship and communion with Churches and particular Christians for Some partial blackness? And how ready Are Others for the failings of professors to reproach even Religion it self,
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so that you would not come behind in this: The many errors of Christians in this one piece of duty, the due and right behaviour of themselves towards Churches, and particular Souls.
so that you would not come behind in this: The many errors of Christians in this one piece of duty, the due and right behaviour of themselves towards Churches, and particular Souls.
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by this thou shalt shew that brotherly Love which is so commended in the Gospel; how canst thou say thou lovest thy Brother ▪ whiles thou watchest for his halting,
by this thou shalt show that brotherly Love which is so commended in the Gospel; how Canst thou say thou Lovest thy Brother ▪ while thou watchest for his halting,
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What man is there that may not be afflicted and tossed with tempests as much as any others are? What man is there that may not be overpowered at some time or other by his corruptions,
What man is there that may not be afflicted and tossed with tempests as much as any Others Are? What man is there that may not be overpowered At Some time or other by his corruptions,
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or Satans temptations? Now observe that of our Saviour, Luke 6. 37, 38. Judge not, and you shall not be judged, condemn not and you shall not be condemned — For with the same measure that you meet withal, it shall be measured to you again.
or Satan temptations? Now observe that of our Saviour, Lycia 6. 37, 38. Judge not, and you shall not be judged, condemn not and you shall not be condemned — For with the same measure that you meet withal, it shall be measured to you again.
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I am come now to the sixth Proposition I observed from these words, which the Spouse giveth as one reason of her blackness. By the Sun I told you, I understood the scorchings of Afflictions, and Persecutions; hence observed,
I am come now to the sixth Proposition I observed from these words, which the Spouse gives as one reason of her blackness. By the Sun I told you, I understood the scorchings of Afflictions, and Persecutions; hence observed,
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when indeed she is not so. Then I shall apply the whole discourse. Concerning Afflictions in general, I shall speak little, they are the common lot of mankind,
when indeed she is not so. Then I shall apply the Whole discourse. Concerning Afflictions in general, I shall speak little, they Are the Common lot of mankind,
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and affect the Spouse of Christ, and these are those which we call Persecutions; of these our Saviour interpreteth, the Sun being up, Mat. 13. 6. v. 21. These are such injuries as are done to the Church and People of God, sor the Words sake, for Righteousness sake, for Christs sake, which are the several phrases by which these kinds of affliction are expressed, Mat. 13. 21. Mat. 5. v. 10. 1 Pet. 1. 14. Any sufferings undergone of choice, rather then we will defile our conscience with sin.
and affect the Spouse of christ, and these Are those which we call Persecutions; of these our Saviour interpreteth, the Sun being up, Mathew 13. 6. v. 21. These Are such injuries as Are done to the Church and People of God, sor the Words sake, for Righteousness sake, for Christ sake, which Are the several phrases by which these Kinds of affliction Are expressed, Mathew 13. 21. Mathew 5. v. 10. 1 Pet. 1. 14. Any sufferings undergone of choice, rather then we will defile our conscience with since.
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and all the Martyrs who have suffered since his time for his names sake (excepting such as had died in Massacres, and by Assassinations had died as fools died,
and all the Martyrs who have suffered since his time for his names sake (excepting such as had died in Massacres, and by Assassinations had died as Fools died,
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Nor is it to be limited only to capital punishments. Amongst the noble Army of Martyrs reckoned up, Heb. 11. 36. Some had tryal of cruel mo•kings — of bonds,
Nor is it to be limited only to capital punishments. among the noble Army of Martyrs reckoned up, Hebrew 11. 36. some had trial of cruel mo•kings — of bonds,
and in Dens, and Caves of the Earth, and Paul calls Ishmaels mocking of Isaac a Persecution, Gal. 4. 29. and as then (saith the Apostle) he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now.
and in Dens, and Caves of the Earth, and Paul calls Ishmaels mocking of Isaac a Persecution, Gal. 4. 29. and as then (Says the Apostle) he that was born After the Flesh, persecuted him that was born After the Spirit, even so it is now.
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He that casteth his Eye upon Adams Family (when that contained all the Church God had in the world) will find there a Cain rising up against Abel, and slaying him,
He that Cast his Eye upon Adams Family (when that contained all the Church God had in the world) will find there a Cain rising up against Abel, and slaying him,
What the holy Prophets of the Lord suffered for declaring the truth, you may read at large in the Books of the Kings and Chronicles, what Jeremiah, Daniel, Amos, the three Children suffered, you may read at large in the Prophets.
What the holy prophets of the Lord suffered for declaring the truth, you may read At large in the Books of the Kings and Chronicles, what Jeremiah, daniel, Amos, the three Children suffered, you may read At large in the prophets.
If you come to the New Testament, you find John Baptist beheaded, Christ Crucified, Stephen stoned, James killed with the Sword, Paul variously suffering, and all for righteousness sake.
If you come to the New Testament, you find John Baptist beheaded, christ crucified, Stephen stoned, James killed with the Sword, Paul variously suffering, and all for righteousness sake.
Christ and his Seed, the Devil and his Children, but in regard we must not so understand that Text, Gen. 3. 15. as if God infused those evil habits of malice, and envy, and hatred of God, and goodness, but only that God would infuse such Spiritual, gracious habits into the Souls of his People,
christ and his Seed, the devil and his Children, but in regard we must not so understand that Text, Gen. 3. 15. as if God infused those evil habits of malice, and envy, and hatred of God, and Goodness, but only that God would infuse such Spiritual, gracious habits into the Souls of his People,
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as through that native malice, envy, and corruption, which is in the hearts of such as God pleaseth not to change by his special grace, would provoke such an enmity in them;
as through that native malice, envy, and corruption, which is in the hearts of such as God Pleases not to change by his special grace, would provoke such an enmity in them;
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nor of being excelled by them before men in such a conversation, as their lusts will not suffer them to lead, much less to be condemned by their Doctrines, and reproofs ▪ hence they both hate such as will reprove them, either in the Gate,
nor of being excelled by them before men in such a Conversation, as their Lustiest will not suffer them to led, much less to be condemned by their Doctrines, and reproofs ▪ hence they both hate such as will reprove them, either in the Gate,
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But though these afflictions come immediately, and proximately from men, yet they are also the appointments of God, the counsels of God, executed by his permissive Providence, not restraining the malice,
But though these afflictions come immediately, and proximately from men, yet they Are also the appointments of God, the Counsels of God, executed by his permissive Providence, not restraining the malice,
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1. The punishment of his peoples sins, and this is for the most part evident in such Persecutions as fall upon whole Churches, I say for the most part, it is rare that God lets loose Enemies upon a setled Church to disturb its quiet, till it hath losts its first love, and admitted sinful mixtures.
1. The punishment of his peoples Sins, and this is for the most part evident in such Persecutions as fallen upon Whole Churches, I say for the most part, it is rare that God lets lose Enemies upon a settled Church to disturb its quiet, till it hath losts its First love, and admitted sinful mixtures.
Thus it fell out to the famous Churches of Asia, to whom the Epistles were written in the Revelations, and it may be the obvious decays of Religion in the Primitive Churches, were no small cause of the Persecutions which vexed,
Thus it fell out to the famous Churches of Asia, to whom the Epistles were written in the Revelations, and it may be the obvious decays of Religion in the Primitive Churches, were no small cause of the Persecutions which vexed,
This is true both concerning the Church, and concerning the particular Soul. 1. As to the Church, which is by our Saviour compared to a Field of Wheat, in which are Tares as well as Wheat, and to a Net, which within the swallow of it hath bad as well as good fish. Now Persecution makes a great discovery of Hypocrites, they that received the Seed into stony ground, having no root in themselves, fall away, enduring but a while,
This is true both Concerning the Church, and Concerning the particular Soul. 1. As to the Church, which is by our Saviour compared to a Field of Wheat, in which Are Tares as well as Wheat, and to a Net, which within the swallow of it hath bad as well as good Fish. Now Persecution makes a great discovery of Hypocrites, they that received the Seed into stony ground, having no root in themselves, fallen away, enduring but a while,
so you know it sell out as to Peter in the High Priests Hall, and so it hath been with many of such as have at last dyed in the testimony of the truths of God.
so you know it fell out as to Peter in the High Priests Hall, and so it hath been with many of such as have At last died in the testimony of the truths of God.
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Tribulation in them at last worketh Patience, and Patience Experience. and Experience Hope. Even such an hope as will not make ashamed, but this is after some excercise therein.
Tribulation in them At last works Patience, and Patience Experience. and Experience Hope. Even such an hope as will not make ashamed, but this is After Some Exercise therein.
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There is nothing more ordinary, then when the Enemies of God are in their highest rage against his People, to have their mouths fullest of obloquy and slander against them.
There is nothing more ordinary, then when the Enemies of God Are in their highest rage against his People, to have their mouths Fullest of obloquy and slander against them.
The men of the world, whose malice, and hatred, prompteth them to injurious actions against innocent persons, conceive themselves obliged to defend themselves against the common reason of the world, which teacheth them to cry out against such acts of violence, with raising lies,
The men of the world, whose malice, and hatred, prompteth them to injurious actions against innocent Persons, conceive themselves obliged to defend themselves against the Common reason of the world, which Teaches them to cry out against such acts of violence, with raising lies,
and slanders concerning such as they so oppress, and persecute, he that is any thing acquainted with the Psalms of David, or other parts of Holy Writ, will find that what we see in the age we live in, was but the old practice of wicked and profane Persons, ashamed to own the true cause of their hatred, and malice.
and slanders Concerning such as they so oppress, and persecute, he that is any thing acquainted with the Psalms of David, or other parts of Holy Writ, will find that what we see in the age we live in, was but the old practice of wicked and profane Persons, ashamed to own the true cause of their hatred, and malice.
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It was Matchiavels maxime, Fortiter calumniare, aliquid adhaerebit, lay loud enough (though never so false) upon thy adversaries, something will stick to them,
It was Matchiavels maxim, Fortiter calumniare, Aliquid adhaerebit, lay loud enough (though never so false) upon thy Adversaries, something will stick to them,
The life of the Spouse is an hidden life, her beauty is an hidden beauty. The world doth not consider the afflictions of Gods People Spiritually, as they are the tokens of Divine Love (for whom the Lord loveth, he chasteneth,
The life of the Spouse is an hidden life, her beauty is an hidden beauty. The world does not Consider the afflictions of God's People Spiritually, as they Are the tokens of Divine Love (for whom the Lord loves, he Chasteneth,
and patience a perfect work, nor are they able to discern the Souls exercises of faith and patience, of humility, and meekness, and quiet submission to the will of God.
and patience a perfect work, nor Are they able to discern the Souls exercises of faith and patience, of humility, and meekness, and quiet submission to the will of God.
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2. In her habits of grace, and the exercise of them, both these are hidden from the Eyes of the world, they see not the internal frame of a believers Soul (as I but now told you) and as their habits of grace are hidden things (the world knoweth us not, faith John) so their state of favour,
2. In her habits of grace, and the exercise of them, both these Are hidden from the Eyes of the world, they see not the internal frame of a believers Soul (as I but now told you) and as their habits of grace Are hidden things (the world Knoweth us not, faith John) so their state of favour,
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Or else while the other is yet afar off, he sendeth an Embassage, and desireth conditions of peace? Our Saviour Christ by those two similitudes, teacheth us all the duty of a pre-consideration, a thinking before hand what may afterwards happen to us in the profession of religion,
Or Else while the other is yet afar off, he sends an Embassy, and Desires conditions of peace? Our Saviour christ by those two Similitudes, Teaches us all the duty of a preconsideration, a thinking before hand what may afterwards happen to us in the profession of Religion,
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It is certainly a true saying, Mala inopinata graviora, the less prospect we have of evils, the more inexpected they come upon us, the more heavy they prove to us;
It is Certainly a true saying, Mala inopinata graviora, the less prospect we have of evils, the more inexpected they come upon us, the more heavy they prove to us;
Let every good Christian therefore live in view of those Afflictions which the Apostle calleth the Afflictions of the Gospel, 2 Tim. 1. 8. Either because they constantly,
Let every good Christian Therefore live in view of those Afflictions which the Apostle calls the Afflictions of the Gospel, 2 Tim. 1. 8. Either Because they constantly,
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or most ordinarily follow the profession of it, or because indeed it is unreasonable to think that any person should either adhere to the propositions of truth contained in it,
or most ordinarily follow the profession of it, or Because indeed it is unreasonable to think that any person should either adhere to the propositions of truth contained in it,
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If (saith our Saviour, John 15. 18.) The world hateth you, you know it hated me before it hated you, and v. 20. Remember the word that I said unto you, the Servant is not greater then the Lord,
If (Says our Saviour, John 15. 18.) The world hates you, you know it hated me before it hated you, and v. 20. remember the word that I said unto you, the Servant is not greater then the Lord,
then the Author of that Religion, or any of his Disciples ever met with, or then he hath told us we should meet with in the profession of it, who knew all things;
then the Author of that Religion, or any of his Disciples ever met with, or then he hath told us we should meet with in the profession of it, who knew all things;
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or that we should expect more tranquillity in the profession of Religion, then the nature of that profession, considered together with the ignorance, and corruption of the world, doth promise the professors of it.
or that we should expect more tranquillity in the profession of Religion, then the nature of that profession, considered together with the ignorance, and corruption of the world, does promise the professors of it.
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it is a Religion full of good will toward men. But considering this Religion, together with the corruption of the world, there is much in it, which he that looketh but with a rational Eye, will see that the world is never like to bear better then it hath hitherto done ▪ it tieth a man up to believe Propositions according to the revelations of the Word.
it is a Religion full of good will towards men. But considering this Religion, together with the corruption of the world, there is much in it, which he that looks but with a rational Eye, will see that the world is never like to bear better then it hath hitherto done ▪ it tieth a man up to believe Propositions according to the revelations of the Word.
nor him that sent him, nor what is the revealed will of God, or the sensuality of the world, how mad upon their lusts the most of Men and Women are:
nor him that sent him, nor what is the revealed will of God, or the sensuality of the world, how mad upon their Lustiest the most of Men and Women Are:
and submitting to their dictates, and saying as they say, and doing as they do, can hardly imagine how those that will live godly in Christ Jesus, should live any long time in the world without persecution.
and submitting to their dictates, and saying as they say, and doing as they do, can hardly imagine how those that will live godly in christ jesus, should live any long time in the world without persecution.
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or desert the profession of thy faith? wouldst thou keep close to God, or depart from him? we should be laying up something in store against an evil day.
or desert the profession of thy faith? Wouldst thou keep close to God, or depart from him? we should be laying up something in store against an evil day.
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2. Expected tryals (as I before told you) are alwaies lighter, and more tolerable, and endured with more courage, and patience. We are not so frighted with evils, which we see at distances,
2. Expected trials (as I before told you) Are always lighter, and more tolerable, and endured with more courage, and patience. We Are not so frighted with evils, which we see At distances,
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Secondly, This Doctrine calls to Christians for patience, and that both under Persecution, and Afflictions, and under the censures, and obloquies of the world, because of them.
Secondly, This Doctrine calls to Christians for patience, and that both under Persecution, and Afflictions, and under the censures, and Obloquies of the world, Because of them.
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that very grace, which in the hour of tribulation should have its perfect work, it lieth partly in a quiet submission to the good will and pleasure of God,
that very grace, which in the hour of tribulation should have its perfect work, it lies partly in a quiet submission to the good will and pleasure of God,
because he hath laid it upon us, an holding our peace, because it is the Lords doing, partly in a quiet waiting for God in the fulfilling of his promises made to his People under such circumstances.
Because he hath laid it upon us, an holding our peace, Because it is the lords doing, partly in a quiet waiting for God in the fulfilling of his promises made to his People under such Circumstances.
2. You have likewise heard why God hath appointed our lot to be Trials, and Afflictions, for the punishment of our sins, and for the tryal, and exercise of our Graces; this also calls for patience.
2. You have likewise herd why God hath appointed our lot to be Trials, and Afflictions, for the punishment of our Sins, and for the trial, and exercise of our Graces; this also calls for patience.
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Why should a living man complain? a man for the punishment of his iniquity? We have much less reason to be disturbed at the trial, and exercise of our graces.
Why should a living man complain? a man for the punishment of his iniquity? We have much less reason to be disturbed At the trial, and exercise of our graces.
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3. You have heard upon what mistakes it is that the World accounts the Christian black by reason of Afflictions, because they judge of their complexions by a meer sensual Eye,
3. You have herd upon what mistakes it is that the World accounts the Christian black by reason of Afflictions, Because they judge of their complexions by a mere sensual Eye,
We have heard that they no otherwise make us black then as they are occasions to draw out our lusts and corruptions. This is that which we are more especially to watch upon.
We have herd that they no otherwise make us black then as they Are occasions to draw out our Lustiest and corruptions. This is that which we Are more especially to watch upon.
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This is the thing we are to take heed of Job 2. 3. after that God had taken away Jobs Estate, and Children, he saith to Satan, Hast thou considered my Servant Job, that there is none like him in all the Earth, a perfect,
This is the thing we Are to take heed of Job 2. 3. After that God had taken away Jobs Estate, and Children, he Says to Satan, Hast thou considered my Servant Job, that there is none like him in all the Earth, a perfect,
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and which I have had a more special reference to in my former discourse, viz. Persecutions, or sufferings for our adherence to the truths of the Gospel,
and which I have had a more special Referente to in my former discourse, viz. Persecutions, or sufferings for our adherence to the truths of the Gospel,
there is no sinner more black then the Apostate. See 2 Pet, 2. 20. 21. For if after they have escaped the pollutions of the world through the knowledge of the Lord,
there is no sinner more black then the Apostate. See 2 Pet, 2. 20. 21. For if After they have escaped the pollutions of the world through the knowledge of the Lord,
For it is better sor them not to have known the way of righteousness, then after they have known it, to turn from the Holy Commandment delivered unto them.
For it is better sor them not to have known the Way of righteousness, then After they have known it, to turn from the Holy Commandment Delivered unto them.
failings of this nature make a Soul look black, but many such recover themselves, and the Lord who can have compassion upon our insirmities, pities them,
failings of this nature make a Soul look black, but many such recover themselves, and the Lord who can have compassion upon our Infirmities, pities them,
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to these now Persecutions, and Afflictions of this nature, are but a slight occasion of their defection and Apostacy, and this eminent difference you will find betwixt the others, and these:
to these now Persecutions, and Afflictions of this nature, Are but a slight occasion of their defection and Apostasy, and this eminent difference you will find betwixt the Others, and these:
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The others, though they may be prevailed withal to warp, and start aside, because of the greatness of the temptation (it was Peters case in the High Priests Hall) yet will never be prevailed with to speak evil of,
The Others, though they may be prevailed withal to warp, and start aside, Because of the greatness of the temptation (it was Peter's case in the High Priests Hall) yet will never be prevailed with to speak evil of,
This is a dreadful blackness, not a tincture upon the face only, but a tincture of the heart, which by occasion of Persecution for the Gospel, breaketh out into the more exteriour conversation.
This is a dreadful blackness, not a tincture upon the face only, but a tincture of the heart, which by occasion of Persecution for the Gospel, breaks out into the more exterior Conversation.
1. That this is the affection only of the stony ground, Mat. 13. 6, 21. It is a certain sign, that those never received the Seed of the Word into honest, and good hearts, that they never had any root in themselves who when tribulation,
1. That this is the affection only of the stony ground, Mathew 13. 6, 21. It is a certain Signen, that those never received the Seed of the Word into honest, and good hearts, that they never had any root in themselves who when tribulation,
He that receiveth the truth, in the Love of it cannot so easily abandon the profession of it, 1 John. 2. 19. They went out from us, they were not of us,
He that receives the truth, in the Love of it cannot so Easily abandon the profession of it, 1 John. 2. 19. They went out from us, they were not of us,
I do not think that all shrinking in a time of persecution is a note of hypocrisy, there is a shrinking through fear in the time of great temptation (so Peter shrank.) But for men to make a defection, out of a principle of lust and greater Love to other ways,
I do not think that all shrinking in a time of persecution is a note of hypocrisy, there is a shrinking through Fear in the time of great temptation (so Peter shrank.) But for men to make a defection, out of a principle of lust and greater Love to other ways,
and to reproach and speak Evil of the ways of God (which by the way is a certain indication of such a defection) this speaketh the man or woman to be no better then an hypocrite nor ever to have been other,
and to reproach and speak Evil of the ways of God (which by the Way is a certain indication of such a defection) this speaks the man or woman to be no better then an hypocrite nor ever to have been other,
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He tells the World that he hath tryed them, that there is nothing in them, that nothing but the ignorance & prejudices of his education & youth led him into them, that the ways of sin & profaneness, of Formality,
He tells the World that he hath tried them, that there is nothing in them, that nothing but the ignorance & prejudices of his education & youth led him into them, that the ways of since & profaneness, of Formality,
If I would pick out a wretch out of the whole herd of sinners to reproach God, to blaspheme the Gospel and the ways of holiness, I would pick out onethat had been formerly a professor, and had turned away from his profession this wretch pretendeth from experience to justify what others do but loosely discourse.
If I would pick out a wretch out of the Whole heard of Sinners to reproach God, to Blaspheme the Gospel and the ways of holiness, I would pick out onethat had been formerly a professor, and had turned away from his profession this wretch pretendeth from experience to justify what Others do but loosely discourse.
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and that those who in any measure live up to the profession of the Gospel, are (if sober heathens were to be judges) the best of men, with respect to all duty which the light of Nature teacheth toward the Divine Being,
and that those who in any measure live up to the profession of the Gospel, Are (if Sobrium Heathens were to be judges) the best of men, with respect to all duty which the Light of Nature Teaches towards the Divine Being,
I would not have this understood of those who are made black, through these afflictions, from the temporary prevailing of a strong temptation, these with P•ter (tho they fall) yet go out and weep bitterly and are recovered,
I would not have this understood of those who Are made black, through these afflictions, from the temporary prevailing of a strong temptation, these with P•ter (though they fallen) yet go out and weep bitterly and Are recovered,
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and made stronger by their fall, but of those others before mentioned to whom Affliction and Persecution are but the externall occasions to draw out the lusts of their hearts which waited but for an opportunity to discover its self.
and made Stronger by their fallen, but of those Others before mentioned to whom Affliction and Persecution Are but the external occasions to draw out the Lustiest of their hearts which waited but for an opportunity to discover its self.
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It is Solomons Maxime, and a great truth, God governeth the World according to the just Oeconomy of his Providence with respects unto his own wife Ends;
It is Solomons Maxim, and a great truth, God Governs the World according to the just Oeconomy of his Providence with respects unto his own wife Ends;
You may possibly see the People of God glorifying him in the Fires, eminent faith adherence to God constancy, patience shining forth in the People of God in the hour of their tryals.
You may possibly see the People of God glorifying him in the Fires, eminent faith adherence to God constancy, patience shining forth in the People of God in the hour of their trials.
you may possibly hear Paul and Silas, singing praises unto God at midnight, and the Apostles going away from their place of punishment rejoicing that the Lord hath thought them worthy to suffer for the name of Jesus Christ;
you may possibly hear Paul and Silas, singing praises unto God At midnight, and the Apostles going away from their place of punishment rejoicing that the Lord hath Thought them worthy to suffer for the name of jesus christ;
My Mothers Children (saith she) were angry with me. NONLATINALPHABET which the Septuagint translateth NONLATINALPHABET They fought in me, or they fought against me. In my explication ▪ of the verse I told you that some by Mothers Children understand those lusts and corruptions, which are members of that body of death, which yet remain in the best of Gods People; those members mentioned by the Apostle Col. 3. 5. which we have while we live upon the Earth for our exercise to mortify, these lye in the womb of the same Soul, together with our habits of grace;
My Mother's Children (Says she) were angry with me. which the septuagint Translate They fought in me, or they fought against me. In my explication ▪ of the verse I told you that Some by Mother's Children understand those Lustiest and corruptions, which Are members of that body of death, which yet remain in the best of God's People; those members mentioned by the Apostle Col. 3. 5. which we have while we live upon the Earth for our exercise to mortify, these lie in the womb of the same Soul, together with our habits of grace;
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these are those which the Apostle calls the flesh, which lusteth against the Spirit, These cause that war in our members mentioned, James 4. 1. they war against the Soul. 1. Pet. 2. 11. Others 2. understand by the Mothers Children mentioned in the text, False brethren, such members of the Church as are indeed the Children of the Church, our visible Mother, but not the Children of our heavenly Father.
these Are those which the Apostle calls the Flesh, which Lusteth against the Spirit, These cause that war in our members mentioned, James 4. 1. they war against the Soul. 1. Pet. 2. 11. Others 2. understand by the Mother's Children mentioned in the text, False brothers, such members of the Church as Are indeed the Children of the Church, our visible Mother, but not the Children of our heavenly Father.
yet I shall give that deference to those worthy Interpreters that have mentioned the former, that (there being a truth in that) I shall take both senses into the Proposition which I shall law down thus.
yet I shall give that deference to those worthy Interpreters that have mentioned the former, that (there being a truth in that) I shall take both Senses into the Proposition which I shall law down thus.
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The conflict which particular believers have with their own inbred lusts and corruptions, and which the Church hath with false brethren, will often make them appear black to the Eye of the World.
The conflict which particular believers have with their own inbred Lustiest and corruptions, and which the Church hath with false brothers, will often make them appear black to the Eye of the World.
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1. That true Christians will have conflicts with their own lusts and corruptions, and the true members of the Church with such as are false brethren.
1. That true Christians will have conflicts with their own Lustiest and corruptions, and the true members of the Church with such as Are false brothers.
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This is so great a truth that this Spiritual conflict is a note of the truth of grace in the Soul. It is indeed as wars use to be, sometimes hotter, sometimes cooler and more remiss,
This is so great a truth that this Spiritual conflict is a note of the truth of grace in the Soul. It is indeed as wars use to be, sometime hotter, sometime cooler and more remiss,
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and the Soul is in it sometimes more, sometimes less a conquerour, as God will please to afford the Soul more or less of his strength, but it is always something.
and the Soul is in it sometime more, sometime less a conqueror, as God will please to afford the Soul more or less of his strength, but it is always something.
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God in bringing Souls out of a state of nature, into a state of grace, doth not wholly drive out lust and corruption, he bringeth sin out of its Dominion, Rom, 6. 13. So as it reigneth not in the mortal Bodies of the Saints;
God in bringing Souls out of a state of nature, into a state of grace, does not wholly drive out lust and corruption, he brings since out of its Dominion, Rom, 6. 13. So as it Reigneth not in the Mortal Bodies of the Saints;
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but yet the stump of its roots are in the Earth, tho bound with a band of Iron and Brass, kept under by the law of the Christians mind, that he getteth no dominion, the Soul is not under the power of it.
but yet the stump of its roots Are in the Earth, though bound with a band of Iron and Brass, kept under by the law of the Christians mind, that he gets no dominion, the Soul is not under the power of it.
Now as there was a continual war betwixt the Canaanites left in the land, and the Israelites, so there is a continual war and spiritual combate, betwixt those NONLATINALPHABET these passions of sin, these lustings of the flesh, and the Spiritual part of the Spiritual man.
Now as there was a continual war betwixt the Canaanites left in the land, and the Israelites, so there is a continual war and spiritual combat, betwixt those these passion of since, these lustings of the Flesh, and the Spiritual part of the Spiritual man.
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and neither of them being lazy and inactive, but active, and operative principles, there must be this conflict which I have mentioned, this war in our members, which makes the People of God look black.
and neither of them being lazy and inactive, but active, and operative principles, there must be this conflict which I have mentioned, this war in our members, which makes the People of God look black.
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if we look upon Gods ancient Church, the Congregation of Israel, there was a Jannes, and a Jambnes, that resisted Moses, a Corah, Dathan, and Abiram that rose up against Moses & Aaron, many false Prophets to mislead People & many more false hearts, that were easily misled;
if we look upon God's ancient Church, the Congregation of Israel, there was a Jannes, and a Jambnes, that resisted Moses, a Corah, Dathan, and Abiram that rose up against Moses & Aaron, many false prophets to mislead People & many more false hearts, that were Easily misled;
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the Chaldee Paraphrast expounds the term in the Text of false Prophets, Ahab and Jezebel had 300 of them at a time, a great number of the People, were ready upon all occasions to relapse into Idolatry,
the Chaldee Paraphrast expounds the term in the Text of false prophets, Ahab and Jezebel had 300 of them At a time, a great number of the People, were ready upon all occasions to relapse into Idolatry,
so did those that were good People amongst them, the Priests were a snare upon Mizpeh, and a net spread upon Tabor, to hinder the People from attending the true Worship of God.
so did those that were good People among them, the Priests were a snare upon Mizpeh, and a net spread upon Tabor, to hinder the People from attending the true Worship of God.
In Christs little company there was a Judas, a Son of perdition, and amongst the multitudes that followed him, there were many that followed him but for the loaves. In the primitive times, there was a Demas, an Hymeneus and a Philetus a Simon Magus. Many false Apostles that opposed Paul, and the Apostle to Timothy Prophesieth that there shall not be a lesser plenty of them in the latter days.
In Christ little company there was a Judas, a Son of perdition, and among the Multitudes that followed him, there were many that followed him but for the loaves. In the primitive times, there was a Demas, an Hymenaeus and a Philetus a Simon Magus. Many false Apostles that opposed Paul, and the Apostle to Timothy Prophesieth that there shall not be a lesser plenty of them in the latter days.
1. Nor can it be reasonably expected otherwise considering 1. Gods appointment, for the exercise of such as be real and true Saints. 1. Cor. 11. 19. There must be (saith the Apostle) heresies amongst you, that those who are approved may be made manifest.
1. Nor can it be reasonably expected otherwise considering 1. God's appointment, for the exercise of such as be real and true Saints. 1. Cor. 11. 19. There must be (Says the Apostle) heresies among you, that those who Are approved may be made manifest.
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False brethren discover themselves, either by the broaching of false doctrine, to corrupt the faith of Christians. Or by bringing in undue Rites, Ceremonies and Superstitions, to corrupt the Worship of God.
False brothers discover themselves, either by the broaching of false Doctrine, to corrupt the faith of Christians. Or by bringing in undue Rites, Ceremonies and Superstitions, to corrupt the Worship of God.
yet when he appeared in the head of his Church here upon the Earth, and acted as the chief Minister in and of it, he admitted a Judas into his first society of that nature, teaching us in our admissions of members,
yet when he appeared in the head of his Church Here upon the Earth, and acted as the chief Minister in and of it, he admitted a Judas into his First society of that nature, teaching us in our admissions of members,
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because he offered up a better Sacrifice, and God had more respect unto him then he had unto Cain. Ishmael was a false Brother in Abrahams Family, Esau, in Isaac, the Scripture tells you of the ill agreement betwixt Isaacs and Ishmael; Jacob and Esau. The whole story of the Church of the Jews recorded in Scripture,
Because he offered up a better Sacrifice, and God had more respect unto him then he had unto Cain. Ishmael was a false Brother in Abrahams Family, Esau, in Isaac, the Scripture tells you of the ill agreement betwixt Isaacs and Ishmael; Jacob and Esau The Whole story of the Church of the jews recorded in Scripture,
so is the whole story of the Church, since the Apostles time, and what need we any further proof then what we have at this day? nor can any thing else be rationally expected,
so is the Whole story of the Church, since the Apostles time, and what need we any further proof then what we have At this day? nor can any thing Else be rationally expected,
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There is no faithfulness in an Hypocrites heart, his heart is not right with God; the true Christian is sincere for God, and serious, and right down in his actings,
There is no faithfulness in an Hypocrites heart, his heart is not right with God; the true Christian is sincere for God, and serious, and right down in his actings,
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but their hearts are not right with God, do not stand towards that work, but drive some self end of private honour, credit and applause, these men may do some things night,
but their hearts Are not right with God, do not stand towards that work, but drive Some self end of private honour, credit and applause, these men may do Some things night,
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but not with a perfect heart, so it may be said of these, it may be they may do many things, which as to the matter of them are right in the sight of the Lord,
but not with a perfect heart, so it may be said of these, it may be they may do many things, which as to the matter of them Are right in the sighed of the Lord,
and his countenance to fall, because the Lord had respect to Abel, and to his offering, but unto Cain and his offering, he had no respect, Gen. 4. 4. 5. Sincere Godly Christians will be doing their utmost for God, spending much of their time,
and his countenance to fallen, Because the Lord had respect to Abel, and to his offering, but unto Cain and his offering, he had no respect, Gen. 4. 4. 5. Sincere Godly Christians will be doing their utmost for God, spending much of their time,
3. Another reason of it lyeth in the looseness of their principles, both their principles of Doctrine and Faith, and their practical principles, directing their lives and conversations.
3. another reason of it lies in the looseness of their principles, both their principles of Doctrine and Faith, and their practical principles, directing their lives and conversations.
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whatsoever Propositions of truth I find spoken by Holy Men that were inspired by God in his Word, that, •nd nothing but that shall be an article of my faith.
whatsoever Propositions of truth I find spoken by Holy Men that were inspired by God in his Word, that, •nd nothing but that shall be an article of my faith.
who shall deliver me from this body of death? Hence are Christians sad, and heavy walkings, which the World counteth blackness. 2. Partly from the prevailings of sin sometimes in the Soul. David complained under the Old Testament that Iniquities prevailed against him, and Paul complaineth under the New Testament, not only of a War,
who shall deliver me from this body of death? Hence Are Christians sad, and heavy walkings, which the World counteth blackness. 2. Partly from the prevailings of since sometime in the Soul. David complained under the Old Testament that Iniquities prevailed against him, and Paul Complaineth under the New Testament, not only of a War,
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and where any of the People of God in the view of the world so discoloureth himself, the world needeth no provocation to call them black. The Eye that is directed by a Soul full of malice, envy,
and where any of the People of God in the view of the world so discoloureth himself, the world needs no provocation to call them black. The Eye that is directed by a Soul full of malice, envy,
And as this is true concerning that opposition which the particular Soul findeth from its inbred lusts and corruptions, that makes the believer black,
And as this is true Concerning that opposition which the particular Soul finds from its inbred Lustiest and corruptions, that makes the believer black,
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so it is as true, that the opposition which that part of the Church, which is the true Spouse of Christ, meets with from false Brethren, will make the Church appear black. This will appear from the several unlovely consequences of such opposition.
so it is as true, that the opposition which that part of the Church, which is the true Spouse of christ, meets with from false Brothers, will make the Church appear black. This will appear from the several unlovely consequences of such opposition.
and Christ Jesus, which is their head, and the Author of the Gospel, is the Prince of Peace. Errors rise up in the Church from men of corrupt principles.
and christ jesus, which is their head, and the Author of the Gospel, is the Prince of Peace. Errors rise up in the Church from men of corrupt principles.
The Apostle tells us of perverse disputing• by men of corrupt minds, 1 Tim. 6. 5. and 2 Tim. 3. 8. you have it again, men of corrupt minds, reprobate concerning the Faith.
The Apostle tells us of perverse disputing• by men of corrupt minds, 1 Tim. 6. 5. and 2 Tim. 3. 8. you have it again, men of corrupt minds, Reprobate Concerning the Faith.
2. From hence are ••srepresentations of the Servants of God, 〈 ◊ 〉 Phar••••ical generation, that say unto others, stand far from us, we are 〈 ◊ 〉 then you, such as would be too pure ▪ and righteous ov•• much, that make a shew of more then indeed th•y•ard, Hypocrites, Precisions, that are over-nice, &c. Such kind of charges,
2. From hence Are ••srepresentations of the Servants of God, 〈 ◊ 〉 Phar••••ical generation, that say unto Others, stand Far from us, we Are 〈 ◊ 〉 then you, such as would be too pure ▪ and righteous ov•• much, that make a show of more then indeed th•y•ard, Hypocrites, Precisions, that Are overnice, etc. Such kind of charges,
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and imputations as these, proceed ordinarily from Mothers Children, sa•e Professors, and Brethren, such as have a form of Godliness, and deny the power of it, such as are M•mbers o• the Church,
and imputations as these, proceed ordinarily from Mother's Children, sa•e Professors, and Brothers, such as have a from of Godliness, and deny the power of it, such as Are M•mbers o• the Church,
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3. From hence (Thirdly) are the faileurs of some sincerer 〈 ◊ 〉 of God, 〈 ◊ 〉 too far to the corruptions of others (too many instances of which we have had.) The opposition which Christians have met with, having been a continual dropping upon them,
3. From hence (Thirdly) Are the faileurs of Some sincerer 〈 ◊ 〉 of God, 〈 ◊ 〉 too Far to the corruptions of Others (too many instances of which we have had.) The opposition which Christians have met with, having been a continual dropping upon them,
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and overpowered them, to do many things against the dictates of their own consciences, thus losing their beauty, it is no great wonder if they appear black.
and overpowered them, to do many things against the dictates of their own Consciences, thus losing their beauty, it is no great wonder if they appear black.
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There is no Child of God, but findeth upon experience that his Mothers Children are angry with him, his flesh is many times lusting against the Spirit,
There is no Child of God, but finds upon experience that his Mother's Children Are angry with him, his Flesh is many times lusting against the Spirit,
Both these principles are active, and operative, and these spiritual conflicts must be expected, the discovery of the truth of Grace in thy Soul doth much depend upon thy behaviour in the Spiritual Fight, and thy managery of it;
Both these principles Are active, and operative, and these spiritual conflicts must be expected, the discovery of the truth of Grace in thy Soul does much depend upon thy behaviour in the Spiritual Fight, and thy managery of it;
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There were some, and those the greater number, on whose behalf Paul saith, he could wish himself accursed from Christ, they were his Brethren, and not only his Kinsmen according to the Flesh,
There were Some, and those the greater number, on whose behalf Paul Says, he could wish himself accursed from christ, they were his Brothers, and not only his Kinsmen according to the Flesh,
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He had a Starry Seed; these were a great number, for he was the Father of the Faithful, the Father of Believers, the Father of all Holy Men that do the works of Abraham. He had also a dusty Seed; this was greater,
He had a Starry Seed; these were a great number, for he was the Father of the Faithful, the Father of Believers, the Father of all Holy Men that do the works of Abraham. He had also a dusty Seed; this was greater,
thus it is said he should be the Father of many Nations, and he was the Father of the whole Jewish Nation, the o••y visible Church God had for many years upon the Earth,
thus it is said he should be the Father of many nations, and he was the Father of the Whole Jewish nation, the o••y visible Church God had for many Years upon the Earth,
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but these (saith the Apostle) are not all Children: Tis the same case with the Church under the New Testament, it is made up partly of presumptive equivocal Members, partly of real univocal Members, such as glory not in appearance only,
but these (Says the Apostle) Are not all Children: This the same case with the Church under the New Testament, it is made up partly of presumptive equivocal Members, partly of real univocal Members, such as glory not in appearance only,
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but they are Jews inwardly, Christians indeed, and that circumcision which is of the heart in the Spirit, and not in the letter, whose praise is not of Men, but of God.
but they Are jews inwardly, Christians indeed, and that circumcision which is of the heart in the Spirit, and not in the Letter, whose praise is not of Men, but of God.
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and a Baptism with the Holy Ghost, and with Fire, all that are Baptized with a Ministerial Baptism with Water, are not Baptized with the Spiritual Baptism of Regeneration.
and a Baptism with the Holy Ghost, and with Fire, all that Are Baptised with a Ministerial Baptism with Water, Are not Baptised with the Spiritual Baptism of Regeneration.
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and Schisms amongst us, and indeed it is a reproach to us, they are spots, and blemishes in the Assemblies of Protestants; But, 1. Are they then so well agreed amongst themselves? what mean then the differences betwixt their Dominicans and Franciscans; to say nothing of their other Orders? What means their Secular Priests and Jesuits so bespattering one another in their Books? Though it is very probable that if Protestants could dispense with their consciences, to with-hold from the People the sight and knowledge of the Holy Scriptures, the rule both of their faith and life,
and Schisms among us, and indeed it is a reproach to us, they Are spots, and blemishes in the Assemblies of Protestants; But, 1. are they then so well agreed among themselves? what mean then the differences betwixt their Dominicans and Franciscans; to say nothing of their other Order? What means their Secular Priests and Jesuits so bespattering one Another in their Books? Though it is very probable that if Protestants could dispense with their Consciences, to withhold from the People the sighed and knowledge of the Holy Scriptures, the Rule both of their faith and life,
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or to set up a Judge of all controversies, that should be infallible, and from whose decrees none must vary? And finally to set up an Inquisition, to force all mens Obedience to the decrees of that infallible Judge, under pain of death;
or to Set up a Judge of all controversies, that should be infallible, and from whose decrees none must vary? And finally to Set up an Inquisition, to force all men's obedience to the decrees of that infallible Judge, under pain of death;
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for so many times (some of which lasted a great many years too) they have been at a loss for to find the true visible head of the Church We know that the Apostolical and purest Churches that ever Christ had upon the Earth, had some that were indeed Mothers Children, Members of the visible Church,
for so many times (Some of which lasted a great many Years too) they have been At a loss for to find the true visible head of the Church We know that the Apostolical and Purest Churches that ever christ had upon the Earth, had Some that were indeed Mother's Children, Members of the visible Church,
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2. By being angry with our Brethren. By the first we make the Spouse black. By the second we cause her to be reproached, and called, and counted black.
2. By being angry with our Brothers. By the First we make the Spouse black. By the second we cause her to be reproached, and called, and counted black.
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or prophanely, and yet being a common Swearer, and Curter, and Blasphemer? Only let your conversation (saith the Apostle) he as becometh the Gospel of Christ.
or profanely, and yet being a Common Swearer, and Curter, and Blasphemer? Only let your Conversation (Says the Apostle) he as Becometh the Gospel of christ.
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and therefore he calls the Church those that are called, and sanctified in Christ Jesus, (though they all be not so that are Members of the visible Church) yet it is the way of the World, out of their hatred both to Christ,
and Therefore he calls the Church those that Are called, and sanctified in christ jesus, (though they all be not so that Are Members of the visible Church) yet it is the Way of the World, out of their hatred both to christ,
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whether in matters of Worship, or your more ordinary conversation, yet not to be angry with those who desire to walk more closely with God then you think needful,
whither in matters of Worship, or your more ordinary Conversation, yet not to be angry with those who desire to walk more closely with God then you think needful,
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1. Consider first, How little reason there is for you to be offended? You all profess to be going the same journey, aiming at the same end, you all profess to be going towards the new Hierusalem, Your dispute is only about the nearest way, you are satisfied, that this way of worshipping God, this course of Religion will bring you to your journies end, others cannot be so satisfied,
1. Consider First, How little reason there is for you to be offended? You all profess to be going the same journey, aiming At the same end, you all profess to be going towards the new Jerusalem, Your dispute is only about the nearest Way, you Are satisfied, that this Way of worshipping God, this course of Religion will bring you to your journeys end, Others cannot be so satisfied,
but take a straiter way, what reason is there here for thy wrath, who thinkest a broader will bring thee as well to thy Journies end? how doth his walking more strictly prejudice thee? Thou thinkest thou doest enough in the Service of God, another thinks he can never do too much, never do enough,
but take a straiter Way, what reason is there Here for thy wrath, who Thinkest a Broader will bring thee as well to thy Journeys end? how does his walking more strictly prejudice thee? Thou Thinkest thou dost enough in the Service of God, Another thinks he can never do too much, never do enough,
and to examine thy own ways, and why another should not take up with those measures in duty, with which another cannot be satisfied? Thou thinkest that in the Worship of God, thou mayest be guided and limited by the precepts,
and to examine thy own ways, and why Another should not take up with those measures in duty, with which Another cannot be satisfied? Thou Thinkest that in the Worship of God, thou Mayest be guided and limited by the Precepts,
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and considering that God hath declared himself to be a jealous God, and affixed the declaration of this his jealousy to the second Commandment, which concerneth his external Worship,
and considering that God hath declared himself to be a jealous God, and affixed the declaration of this his jealousy to the second Commandment, which concerns his external Worship,
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or those that depart from it? Surely the whiteness, and purity of any Church lieth in its adherence to the Divine Rule, the more a particular Christian,
or those that depart from it? Surely the whiteness, and purity of any Church lies in its adherence to the Divine Rule, the more a particular Christian,
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The Apostle is there speaking with reference to the Bodies of Professors, which he had called the Temple of God. But it is as true concerning the Church of God, that is the Temple of God, this is destroyed, or defiled, for the word may be translated by either of these words.
The Apostle is there speaking with Referente to the Bodies of Professors, which he had called the Temple of God. But it is as true Concerning the Church of God, that is the Temple of God, this is destroyed, or defiled, for the word may be translated by either of these words.
what remaineth, but that you take care that neither the lusts of your own hearts, which are (in a sense) your Mothers Children, make you black, nor the opposition that you will meet with from such as are false Brethren, make you appear more black then indeed you are.
what remains, but that you take care that neither the Lustiest of your own hearts, which Are (in a sense) your Mother's Children, make you black, nor the opposition that you will meet with from such as Are false Brothers, make you appear more black then indeed you Are.
This care of yours must be shewed, 1. In a watchfulness against your motions to sin, especially such sins as are your proper lusts, the sins which do most easily beset you. 2. In a mortifying of your Members.
This care of yours must be showed, 1. In a watchfulness against your motions to since, especially such Sins as Are your proper Lustiest, the Sins which do most Easily beset you. 2. In a mortifying of your Members.
3. In a care that you be not unwarrantably disturbed, and unduly disquieted, because of the opposition which you find srom the law of your Members. 4. In a maintaining the Spiritual Combate, &c. 5. In an innocent, and inoffensive carriage in your stations, that those who would speak evil of you,
3. In a care that you be not unwarrantably disturbed, and unduly disquieted, Because of the opposition which you find srom the law of your Members. 4. In a maintaining the Spiritual Combat, etc. 5. In an innocent, and inoffensive carriage in your stations, that those who would speak evil of you,
as evil doers, may see your good works, and glorify your heavenly Father, for so (saith the Apostle, 1 Pet. 2. 15.) is the will of God, that with well doing, you may put to silence the ignorance of foolishmen, in avoiding unnecessary divisions and separations, we ought to walk with all that own the name of Christ as far as the Shooes of the Gospel will carry us, where we cannot walk with any who call themselves Christians,
as evil doers, may see your good works, and Glorify your heavenly Father, for so (Says the Apostle, 1 Pet. 2. 15.) is the will of God, that with well doing, you may put to silence the ignorance of foolishmen, in avoiding unnecessary divisions and separations, we ought to walk with all that own the name of christ as Far as the Shoes of the Gospel will carry us, where we cannot walk with any who call themselves Christians,
Finally in a peaceable and quiet departing from them with whom we cannot agree, I know all this will not avoid the unreasonable anger of some of our Mothers Children, but by doing this, we shall remove the stumbling stone,
Finally in a peaceable and quiet departing from them with whom we cannot agree, I know all this will not avoid the unreasonable anger of Some of our Mother's Children, but by doing this, we shall remove the stumbling stone,
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THE Spouse is yet apologizing for her Blackness, of which she assigneth four Causes. 1. Her afflictions: The Sun (saith she) hath looked upon me. 2. Her opposition both from within and without:
THE Spouse is yet apologizing for her Blackness, of which she assigneth four Causes. 1. Her afflictions: The Sun (Says she) hath looked upon me. 2. Her opposition both from within and without:
the one literal, the other metaphorical. In the former it signified her intanglement in secular affairs. Keeping the Vineyards is a secular imployment, a mean imployment, and a laborious imployment.
the one literal, the other metaphorical. In the former it signified her Entanglement in secular affairs. Keeping the Vineyards is a secular employment, a mean employment, and a laborious employment.
that hath been the cause of my blackness. 2. Others understand the term Vineyard in a metaphorical sense. God useth the term to signifie his Church, Isa. 5. 1, 2, 3. As God hath a Vineyard, so Idolaters and superstitious persons had their Vineyards. Most Heathen Nations having some notions of a God, have had some Worship of a Deity, and wanting the guidance of holy Writ, grew vain in their own imaginations;
that hath been the cause of my blackness. 2. Others understand the term Vineyard in a metaphorical sense. God uses the term to signify his Church, Isaiah 5. 1, 2, 3. As God hath a Vineyard, so Idolaters and superstitious Persons had their Vineyards. Most Heathen nations having Some notions of a God, have had Some Worship of a Deity, and wanting the guidance of holy Writ, grew vain in their own Imaginations;
hence came Idolatry and Superstition; the Israelites, having lived many years in Egypt, and in their passage through the Wilderness, conversing with the Moabites, and Midianites, and not driving out all the Canaanites out of the promised Land, by converse with them, learned to know,
hence Come Idolatry and Superstition; the Israelites, having lived many Years in Egypt, and in their passage through the Wilderness, conversing with the Moabites, and midianites, and not driving out all the Canaanites out of the promised Land, by converse with them, learned to know,
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and to serve their gods, as you shall read in their whole story, in the Books of Kings and Chronicles; there being a corrupt as well as a sincerer part, in the Jewish Church, the corrupter part, imposed upon the whole, the Idolatrous and Superstitious Worship, and Rites of these Nations.
and to serve their God's, as you shall read in their Whole story, in the Books of Kings and Chronicles; there being a corrupt as well as a sincerer part, in the Jewish Church, the corrupter part, imposed upon the Whole, the Idolatrous and Superstitious Worship, and Rites of these nations.
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This is sufficiently proved by the message Christ sent to the seven Churches of Asia. He let the Church of Ephesus know, that he had something against her,
This is sufficiently proved by the message christ sent to the seven Churches of Asia. He let the Church of Ephesus know, that he had something against her,
because she had left her first love, Rev. 2. 4. v. 13. He reflecteth upon the Church of Pergamus, because she had those in her, who held the Doctrine of Balaam, and of the Nicolaitans, v. 20. He reflecteth on the Church of Thyatira, for suffering the woman Jezabel to seduce the Servants of God, to commit fornication,
Because she had left her First love, Rev. 2. 4. v. 13. He reflecteth upon the Church of Pergamos, Because she had those in her, who held the Doctrine of balaam, and of the Nicolaitans, v. 20. He reflecteth on the Church of Thyatira, for suffering the woman Jezebel to seduce the Servants of God, to commit fornication,
Nor is any thing plainer in the whole story of the Jewish Church, than that the admission of corruption in the Worship and Order of that Church, was that which made it black and defiled,
Nor is any thing plainer in the Whole story of the Jewish Church, than that the admission of corruption in the Worship and Order of that Church, was that which made it black and defiled,
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2. This homage is either the homage of the outward, or inward man. The homage of the inward man lieth in the exercises of our Faith, Love, Fear, the exercise of our thoughts upon God, admiring him, &c. But that which the Scripture calleth Worship most ordinarily, is some external acts testifying that inward homage, and submission of the heart.
2. This homage is either the homage of the outward, or inward man. The homage of the inward man lies in the exercises of our Faith, Love, fear, the exercise of our thoughts upon God, admiring him, etc. But that which the Scripture calls Worship most ordinarily, is Some external acts testifying that inward homage, and submission of the heart.
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and more secret homage and subjection of our Soul. It is the most reasonable thing imaginable, that God should prescribe it; this he hath done as the God of Nature, imprinting a Law in our hearts, obliging us to call upon him for good things we want,
and more secret homage and subjection of our Soul. It is the most reasonable thing imaginable, that God should prescribe it; this he hath done as the God of Nature, imprinting a Law in our hearts, obliging us to call upon him for good things we want,
and to praise him for good things received, partly in his holy Writ. There is no natural Worship, but is also instituted, but there is much instituted Worship, which the Light of Nature doth not shew,
and to praise him for good things received, partly in his holy Writ. There is no natural Worship, but is also instituted, but there is much instituted Worship, which the Light of Nature does not show,
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4. External acts of Worship, that depend meerly upon Institution, must be either instituted by Christ, or by our own wills, or the wills of others, Col. 2. 23. there is a Will-worship mentioned.
4. External acts of Worship, that depend merely upon Institution, must be either instituted by christ, or by our own wills, or the wills of Others, Col. 2. 23. there is a Will-worship mentioned.
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and confirmed and regulated by the Revelation of the Divine Will in the Word of God, is what we call False Worship, or Will-Worship. As the first Commandment directeth our homage to God, as the alone true Object, so the second directeth the manner of it, to be according to his revealed Will;
and confirmed and regulated by the Revelation of the Divine Will in the Word of God, is what we call False Worship, or Will-Worship. As the First Commandment directeth our homage to God, as the alone true Object, so the second directeth the manner of it, to be according to his revealed Will;
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or before a graven Image, or the similitude of a thing, on purpose set before us, either as representative of the Divine Being, or as a Medium by which we worship God,
or before a graved Image, or the similitude of a thing, on purpose Set before us, either as representative of the Divine Being, or as a Medium by which we worship God,
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but also every Rite and Ceremony, and it was guilt enough for the Jews in his Worship to do that which he commanded them not. Uzziah must not offer Incense,
but also every Rite and Ceremony, and it was guilt enough for the jews in his Worship to do that which he commanded them not. Uzziah must not offer Incense,
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and to be worshipped by us in Spirit and in Truth, as well as by the Jews; and it seemeth the most reasonable thing imaginable, 1. Considering that our Worship in its self is a pitiful thing, infinitely disproportioned to the perfection and excellency of God,
and to be worshipped by us in Spirit and in Truth, as well as by the jews; and it seems the most reasonable thing imaginable, 1. Considering that our Worship in its self is a pitiful thing, infinitely disproportioned to the perfection and excellency of God,
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2. And being an homage done to God, it is most reasonable that God himself should direct what he will accept. 3. Nor is it to be imagined, had God left man in the case to his own conduct and direction,
2. And being an homage done to God, it is most reasonable that God himself should Direct what he will accept. 3. Nor is it to be imagined, had God left man in the case to his own conduct and direction,
how vain and various man would have been. 4. Besides, it is not reasonable to think that the holy Scriptures should be a less perfect Rule in matters of Worship,
how vain and various man would have been. 4. Beside, it is not reasonable to think that the holy Scriptures should be a less perfect Rule in matters of Worship,
or that acts of Worship, as to which it appeareth in all the Scripture, that God had a special jealousie, and in which we are said to draw nigh to God, should be none of those good works,
or that acts of Worship, as to which it appears in all the Scripture, that God had a special jealousy, and in which we Are said to draw High to God, should be none of those good works,
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6. Divine Worship being an humane act, and that of the most noble nature, as it must have such circumstances as are necessary to all humane acts, (such are Time and Place;) so it is reasonable that it should have such circumstances as suit such acts,
6. Divine Worship being an humane act, and that of the most noble nature, as it must have such Circumstances as Are necessary to all humane acts, (such Are Time and Place;) so it is reasonable that it should have such Circumstances as suit such acts,
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or indecent, and such as may render it useful, and more profitable and advantageous, and answering to their ends, which circumstances, being necessary to the acts as humane acts;
or indecent, and such as may render it useful, and more profitable and advantageous, and answering to their ends, which Circumstances, being necessary to the acts as humane acts;
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or for the more profit and advantage of the acts, and such as in regard of the variety of Countries, the Customs and Usages of them, &c. could not be determined by the Word of God, must be determined by the Governours of Churches, Nations,
or for the more profit and advantage of the acts, and such as in regard of the variety of Countries, the Customs and Usages of them, etc. could not be determined by the Word of God, must be determined by the Governors of Churches, nations,
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But for any things used in the Worship of God, neither directed by Nature, nor yet by holy Writ, and appropriated to the Worship of God, as a Religious act, out of a respect to the excellency of the Divine Being, and as an homage to it, I cannot see how they can be lawful, they must have something of the nature of Worship in them,
But for any things used in the Worship of God, neither directed by Nature, nor yet by holy Writ, and appropriated to the Worship of God, as a Religious act, out of a respect to the excellency of the Divine Being, and as an homage to it, I cannot see how they can be lawful, they must have something of the nature of Worship in them,
and having so, they ought to have a Divine Institution, without which I cannot see how they should avoid the guilt of Idolatry, or Superstition, which differ thus.
and having so, they ought to have a Divine Institution, without which I cannot see how they should avoid the guilt of Idolatry, or Superstition, which differ thus.
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all which worshipped the true God, though by an Image, and using an Image as a mean of their Worship (as the Papists now do in their Veneration of their Images) This is Idolatry, called in Scripture Whoredom, spiritual Whoredom;
all which worshipped the true God, though by an Image, and using an Image as a mean of their Worship (as the Papists now do in their Veneration of their Images) This is Idolatry, called in Scripture Whoredom, spiritual Whoredom;
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if it be only internal, it is Hypocrisie, if in the external Acts or Manner, it is Superstition, (such are the Papists Salt Oil, Cream, Spittle, superadded to the Institution for Baptism, and an hundred other Rites and Ceremonies used in all parts of their Worship.)
if it be only internal, it is Hypocrisy, if in the external Acts or Manner, it is Superstition, (such Are the Papists Salt Oil, Cream, Spittle, superadded to the Institution for Baptism, and an hundred other Rites and Ceremonies used in all parts of their Worship.)
7. It is very observable, that from the beginning of the Church there hath been a strange Itch in men, to be adding and mixing their own fancies, inventions,
7. It is very observable, that from the beginning of the Church there hath been a strange Itch in men, to be adding and mixing their own fancies, Inventions,
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David added to it, but no more than God by his Spirit directed, as appeareth, 1 Chron. 28. 19. All this, said David, the Lord made me to understand by his hand upon me, in writing.
David added to it, but no more than God by his Spirit directed, as appears, 1 Chronicles 28. 19. All this, said David, the Lord made me to understand by his hand upon me, in writing.
Texts of Scripture which they are not aware of, who bring in David as an instance of a Prince, who added new Acts, or Modes, or Rites and Ceremonies in the Worship of God.
Texts of Scripture which they Are not aware of, who bring in David as an instance of a Prince, who added new Acts, or Modes, or Rites and Ceremonies in the Worship of God.
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but as if they had had a mind to pull down the Vengeance of God upon them, they were continually devising new waies and methods, after the example of other Nations, and copying out their Idolatries and Superstitions.
but as if they had had a mind to pull down the Vengeance of God upon them, they were continually devising new ways and methods, After the Exampl of other nations, and copying out their Idolatries and Superstitions.
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Christ left us a perfect Rule for Worship under the New Testament. But how soon was the Primitive Church, in matter of Worship, turned aside from the simplicity of the Gospel.
christ left us a perfect Rule for Worship under the New Testament. But how soon was the Primitive Church, in matter of Worship, turned aside from the simplicity of the Gospel.
It kept Doctrine in good degrees of Purity, for five hundred years after Christ, but the Purity of Worship was abated in many places within less than three hundred years,
It kept Doctrine in good Degrees of Purity, for five hundred Years After christ, but the Purity of Worship was abated in many places within less than three hundred Years,
and then that Pope was no body who could not think upon one trifle or other to be added to the Rituals of Worship: Till the Popish Worship came up to be what it is at this day, a mixture of Paganish, Jewish, and Christian Rites. And it is a very hard thing for any who readeth the Gospel,
and then that Pope was no body who could not think upon one trifle or other to be added to the Rituals of Worship: Till the Popish Worship Come up to be what it is At this day, a mixture of Paganish, Jewish, and Christian Rites. And it is a very hard thing for any who readeth the Gospel,
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and observeth Christ's Rules, and the Apostles Practice and Rules for Worship and Ordinances, to find any thing amongst them which hath upon it Christ and the Apostles Stamp and Impression.
and observeth Christ's Rules, and the Apostles Practice and Rules for Worship and Ordinances, to find any thing among them which hath upon it christ and the Apostles Stamp and Impression.
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8. In all times this hath been a temptation to sincere Professors, and many both Ministers and People, individual Believers and Churches, to deviate from the Divine Rule.
8. In all times this hath been a temptation to sincere Professors, and many both Ministers and People, Individu Believers and Churches, to deviate from the Divine Rule.
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Either the Commands of Superiours have prevailed, (as in Jeroboam 's time) it is laid to the charge of the Israelites, Hos. 5. 11. That they willingly followed the Commandment.
Either the Commands of Superiors have prevailed, (as in Jeroboam is time) it is laid to the charge of the Israelites, Hos. 5. 11. That they willingly followed the Commandment.
and they are chiefly blamed) so Micah 6. 16. The Statutes of Omri are kept. Or else the Example of their Leaders in Church or State have had the force of a Law upon them:
and they Are chiefly blamed) so micah 6. 16. The Statutes of Omri Are kept. Or Else the Exampl of their Leaders in Church or State have had the force of a Law upon them:
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The trust which their Lord and Master committed to them, as to the Ordinances of Worship, they have not kept. 1. These things bring a blackness and unloveliness upon the Soul,
The trust which their Lord and Master committed to them, as to the Ordinances of Worship, they have not kept. 1. These things bring a blackness and unloveliness upon the Soul,
they kept something of Divine impressions and institutions, but they were speckled; they had some colours fetched from the Moabites, and Ammonites, and Philistins, &c. It is his will that those who worship him, should worship him according to his will, in Spirit, and in Truth (such the Father seeketh to worship him) now these things spoil the truth of Divine Worship (which must be measured from a Divine Institution:) And they spoil the spirituality of it, reducing Carnal Ordinances, and setting them up instead of the Spiritual Worship of God.
they kept something of Divine impressions and institutions, but they were speckled; they had Some colours fetched from the Moabites, and Ammonites, and philistines, etc. It is his will that those who worship him, should worship him according to his will, in Spirit, and in Truth (such the Father seeks to worship him) now these things spoil the truth of Divine Worship (which must be measured from a Divine Institution:) And they spoil the spirituality of it, reducing Carnal Ordinances, and setting them up instead of the Spiritual Worship of God.
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The Gospelworship was to be exclusive, not only of Ordinances that were typical, prefiguring a better and most excellent Sacrifice and Service, which were fulfilled the Antitypes being come,
The Gospelworship was to be exclusive, not only of Ordinances that were typical, prefiguring a better and most excellent Sacrifice and Service, which were fulfilled the Antitypes being come,
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The Worship of God according to Christ's Institution, was to be more reasonable, plain and spiritual. 2. Nay, Errours in the matters of the Worship of God, do not only defile,
The Worship of God according to Christ's Institution, was to be more reasonable, plain and spiritual. 2. Nay, Errors in the matters of the Worship of God, do not only defile,
These additaments speak the Establisht Rule imperfect, for otherwise they must be idle and superfluous, nothing of which nature is to be admitted in so grave and sacred an action.
These additaments speak the Established Rule imperfect, for otherwise they must be idle and superfluous, nothing of which nature is to be admitted in so grave and sacred an actium.
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The Assertion of the Divine Rule as not perfect in the matter of Worship, reflecteth upon our Saviour either as not knowing what it is that in worship would be most acceptable to his Father,
The Assertion of the Divine Rule as not perfect in the matter of Worship, reflecteth upon our Saviour either as not knowing what it is that in worship would be most acceptable to his Father,
If you observe the Old Testament throughout from the time of the Israelites coming out of Egypt, to their coming out of Babylon, you fhall find the will of God fully revealed against no one sin,
If you observe the Old Testament throughout from the time of the Israelites coming out of Egypt, to their coming out of Babylon, you fhall find the will of God Fully revealed against no one since,
and the sincerer part of the Ten Tribes, who left them, and came to Hierusalem to worship: But the generality of the Israelites in Ahab 's times, in the sight of Elijah, and those seven thousand whom God told Elijah, he had at that time in Israel, who had not bowed their knee to Baal, nor kissed him with their lips.
and the sincerer part of the Ten Tribes, who left them, and Come to Jerusalem to worship: But the generality of the Israelites in Ahab is times, in the sighed of Elijah, and those seven thousand whom God told Elijah, he had At that time in Israel, who had not bowed their knee to Baal, nor kissed him with their lips.
twice you have an honourable mention of him, Col. 4. 14. Luke the beloved Physician, and Demas salute you. He is reckoned amongst Paul's fellow-labourers, Philemon, v. 24. but the world made him black, 2 Tim. 4. 10. Demas (saith the Apostle) hath forsaken us, and imbraced the present world.
twice you have an honourable mention of him, Col. 4. 14. Luke the Beloved physician, and Demas salute you. He is reckoned among Paul's Fellow-labourers, Philemon, v. 24. but the world made him black, 2 Tim. 4. 10. Demas (Says the Apostle) hath forsaken us, and embraced the present world.
Martha was doubtless white, in her Lord's Eyes, yet being cumbred about many things, she appeared something black. Mary had chosen the better part, Luk. 38. 40, 41. The Apostles left their Nets when they followed Christ: When therefore one askt leave of our Saviour before he followed him, to go and bury his dead; Christ replied, Let the dead bury the dead, follow thou me.
Martha was doubtless white, in her Lord's Eyes, yet being cumbered about many things, she appeared something black. Mary had chosen the better part, Luk. 38. 40, 41. The Apostles left their Nets when they followed christ: When Therefore one asked leave of our Saviour before he followed him, to go and bury his dead; christ replied, Let the dead bury the dead, follow thou me.
You know the excuses those made, Matth. 22. that were invited to the Marriage Feast; one had bought a Farm, another had bought five yoke of Oxen. Our Saviour hath determined, Matth. 6. 24. No man can serve two Masters,
You know the excuses those made, Matthew 22. that were invited to the Marriage Feast; one had bought a Farm, Another had bought five yoke of Oxen. Our Saviour hath determined, Matthew 6. 24. No man can serve two Masters,
and the more time is spent in our worldly employments, the less must, or can be spent in religious duties, the more our intanglements are in secular affairs, the less time we must spend in the acts of our more immediate homage to God;
and the more time is spent in our worldly employments, the less must, or can be spent in religious duties, the more our entanglements Are in secular affairs, the less time we must spend in the acts of our more immediate homage to God;
or keep up any course of Religion in their Families, it suffers but a few to spend the Lords Sabbath as they ought to do, they are so far from sparing God any of their own time, that they are more ready to steal his time,
or keep up any course of Religion in their Families, it suffers but a few to spend the lords Sabbath as they ought to do, they Are so Far from sparing God any of their own time, that they Are more ready to steal his time,
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2. Secondly, Worldly businesses do not only take up much of our time, but also much of 〈 ◊ 〉 spirits and strength, God doth not only require our love, and such acts of homage in testification of our love as he hath prescribed,
2. Secondly, Worldly businesses do not only take up much of our time, but also much of 〈 ◊ 〉 spirits and strength, God does not only require our love, and such acts of homage in testification of our love as he hath prescribed,
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3. Thirdly, They fill the head with a multitude of distractions, 1 Cor. 7. 35. The Apostle upon this account, v. 34. commendeth a single life to those to whom God had given that gift,
3. Thirdly, They fill the head with a multitude of distractions, 1 Cor. 7. 35. The Apostle upon this account, v. 34. commends a single life to those to whom God had given that gift,
and they may serve the Lord without distractions, and not be like to the People, whom God complaineth of, Ezek. 33. 31. They said come, and let us go and hear the Word of the Lord.
and they may serve the Lord without distractions, and not be like to the People, whom God Complaineth of, Ezekiel 33. 31. They said come, and let us go and hear the Word of the Lord.
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Paul therefore rightly adviseth the Corinthians, that they should use the world in a careless manner, that those that rejoyced in the affluences of it, should be as if they rejoyced not, and those that bought, as if they possessed not, and those that used the world, as not abusing it.
Paul Therefore rightly adviseth the Corinthians, that they should use the world in a careless manner, that those that rejoiced in the affluences of it, should be as if they rejoiced not, and those that bought, as if they possessed not, and those that used the world, as not abusing it.
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or of whose hand have I received any bribe? Paul in like manner thus acquitteth himself to the Church of Ephesus, Acts 20. 33. I have coveted no Mans Silver, or Gold, or Apparel.
or of whose hand have I received any bribe? Paul in like manner thus acquitteth himself to the Church of Ephesus, Acts 20. 33. I have coveted no men Silver, or Gold, or Apparel.
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when indeed it did not? Or whom have I done injustice to in a bargain? Commonly the best of the Market which such Christians have, is that of Zacheus, Luke 19. If I have taken any thing from any man by unjust dealings, I restore him fourfold.
when indeed it did not? Or whom have I done injustice to in a bargain? Commonly the best of the Market which such Christians have, is that of Zacchaeus, Lycia 19. If I have taken any thing from any man by unjust dealings, I restore him fourfold.
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Holy Men in the Greek are called NONLATINALPHABET that is, men who are not Earthly, and the world expects it of such as profess to Religion and Godliness, that they should be persons looking for better Houses then those made of Clay, even an House in the Heavens not made with hands,
Holy Men in the Greek Are called that is, men who Are not Earthly, and the world expects it of such as profess to Religion and Godliness, that they should be Persons looking for better Houses then those made of Clay, even an House in the Heavens not made with hands,
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and for a better Country, and a more induring substance. Hence a too great pursuit of the world becometh a greater blot to Persons professing to an heavenly conversation, then unto others.
and for a better Country, and a more enduring substance. Hence a too great pursuit of the world Becometh a greater blot to Persons professing to an heavenly Conversation, then unto Others.
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It was a curse which upon the fall fell upon all the Posterity of Adam, Gen. 3. 19. In the sweat of thy face thou shalt eat thy Bread, till thou return to the ground.
It was a curse which upon the fallen fell upon all the Posterity of Adam, Gen. 3. 19. In the sweat of thy face thou shalt eat thy Bred, till thou return to the ground.
or rather, his labour should not have been so great, as now it is; the Thorns and Thistles which the ground now naturally brings forth, and in the prevention,
or rather, his labour should not have been so great, as now it is; the Thorns and Thistles which the ground now naturally brings forth, and in the prevention,
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and extirpation of which the labour of the Husbandman is so much, were clearly the effect of the curse upon the Earth, Gen. 3. 18. a lively-hood for the Sons of Men had doubtless been got at a cheaper rate, with lesser labour,
and extirpation of which the labour of the Husbandman is so much, were clearly the Effect of the curse upon the Earth, Gen. 3. 18. a livelihood for the Sons of Men had doubtless been god At a cheaper rate, with lesser labour,
and think of the woful effect, and fruit of the sin of Adam, that first sin of man, which reduced the Sons and Daughters of men to these miserable necessities.
and think of the woeful Effect, and fruit of the since of Adam, that First since of man, which reduced the Sons and Daughters of men to these miserable necessities.
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Secondly, Observe from hence, what an advantage those have, whom the liberal hand of Divine Providence hath delivered from such a miserable servitude to secular affairs.
Secondly, Observe from hence, what an advantage those have, whom the liberal hand of Divine Providence hath Delivered from such a miserable servitude to secular affairs.
1. How inexcusable will you be if you do not keep your own Vineyards well? Your own Vineyards are your Souls, those immortal Substances, ordained to an Eternity, ennobled with Reason,
1. How inexcusable will you be if you do not keep your own Vineyards well? Your own Vineyards Are your Souls, those immortal Substances, ordained to an Eternity, ennobled with Reason,
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if now you be not found mighty in the Scriptures, much in reading, hearing, prayer, close in your walking with God, &c. You cannot plead that you want leisure:
if now you be not found mighty in the Scriptures, much in reading, hearing, prayer, close in your walking with God, etc. You cannot plead that you want leisure:
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and those are especially capable to receive to whom God hath given a plenty in this world, Heb, 13. 4. Let your conversation be without covetousness,
and those Are especially capable to receive to whom God hath given a plenty in this world, Hebrew, 13. 4. Let your Conversation be without covetousness,
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You cannot serve two Masters, you cannot serve God and Mammon. Suffer me to allude to that of the Apostle, 1 Cor. 5. 9, 10. I wrote (saith he) to you an Epistle, not to keep company with Fornicators,
You cannot serve two Masters, you cannot serve God and Mammon. Suffer me to allude to that of the Apostle, 1 Cor. 5. 9, 10. I wrote (Says he) to you an Epistle, not to keep company with Fornicators,
But now I have wrote to you, not to keep company, if any Brother, &c. I do but allude to the Text. Brethren, I have this day been speaking to you to have a care of medling with the world,
But now I have wrote to you, not to keep company, if any Brother, etc. I do but allude to the Text. Brothers, I have this day been speaking to you to have a care of meddling with the world,
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as if I had been persuading you to the lives of lazy Monks, and Nuns, and Hermites; if you will have nothing to do with the world, you must not live in it.
as if I had been persuading you to the lives of lazy Monks, and Nuns, and Hermits; if you will have nothing to do with the world, you must not live in it.
The Apostle bids, that those who would not labour, should not eat, and hath told us, that he would have us to labour with our hands, that we might have something to give to those that want, and hath told us, that he who provideth not for his family is worse than an Infidel, and hath denied the Faith. Only take heed how you converse with it, that you be not by it defiled, that it takes not up too much of your time,
The Apostle bids, that those who would not labour, should not eat, and hath told us, that he would have us to labour with our hands, that we might have something to give to those that want, and hath told us, that he who Provideth not for his family is Worse than an Infidel, and hath denied the Faith. Only take heed how you converse with it, that you be not by it defiled, that it Takes not up too much of your time,
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Do your necessities call, and for the present bind you to it? Till God by favourable Providence loosen you from it, do not loosen your selves by idleness and laziness.
Do your necessities call, and for the present bind you to it? Till God by favourable Providence loosen you from it, do not loosen your selves by idleness and laziness.
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but with God. Labour to have manum in clavo, oculos in coelo, to be in thy heart, thoughts and affections with God, whiles thou art imployed in thy lower business and concerns in this life.
but with God. Labour to have manum in clavo, Eyes in coelo, to be in thy heart, thoughts and affections with God, while thou art employed in thy lower business and concerns in this life.
THe Spouse (by which I understand the Church of Christ, and every particular believing Soul that is a true member of it) is yet apologizing for her blackness,
THe Spouse (by which I understand the Church of christ, and every particular believing Soul that is a true member of it) is yet apologizing for her blackness,
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1. The Spouse had hitherto not much charged her self, she had charged her blackness upon her afflictions and Persecutions, & upon the opposition she had met with from false Brethren,
1. The Spouse had hitherto not much charged her self, she had charged her blackness upon her afflictions and Persecutions, & upon the opposition she had met with from false Brothers,
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here now she comes to lay much of the blame upon her self? My own Vineyard (faith she) I have not kept. Gods dispensations of Providence to me (saith she) have been some cause of my blackness:
Here now she comes to lay much of the blame upon her self? My own Vineyard (faith she) I have not kept. God's dispensations of Providence to me (Says she) have been Some cause of my blackness:
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The Soul that is too much abroad is ordinarily too little at home, he or she that must have an Oar in every ones Boat seldom hath his own Boat well governed;
The Soul that is too much abroad is ordinarily too little At home, he or she that must have an Oar in every ones Boat seldom hath his own Boat well governed;
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It is his Soul: Nor is this interpretation of the Metaphor without some foundation in holy Writ, The Lord expressing the sinful works of the Jews saith, Deut. 32. 32. Their Vine is of Sodom,
It is his Soul: Nor is this Interpretation of the Metaphor without Some Foundation in holy Writ, The Lord expressing the sinful works of the jews Says, Deuteronomy 32. 32. Their Vine is of Sodom,
Their Wine is the poison of Dragons, and the cruel venom of Asps. Works, you know are the fruit of the Soul as Wine, and Grapes, are the fruits of the Vine. As God when he first created man trusted him with a garden to keep,
Their Wine is the poison of Dragons, and the cruel venom of Asps. Works, you know Are the fruit of the Soul as Wine, and Grapes, Are the fruits of the Vine. As God when he First created man trusted him with a garden to keep,
yet capable also to admit plantations of grace and vertue (for grace grows not naturally in the Soul more then the Vine doth in the Vineyard;) I might shew you many other particulars, by which this sense of the Metaphor might be justifyed but I forbear that discourse.
yet capable also to admit plantations of grace and virtue (for grace grows not naturally in the Soul more then the Vine does in the Vineyard;) I might show you many other particulars, by which this sense of the Metaphor might be justified but I forbear that discourse.
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Hence David glorieth, that he kept the ways of the Lord, Psal. 18. 21. Paul kept the faith, 2 Tim. 4. 7. David kept the Lords testimonies, his Law, his Precepts, his Word, Psal. 11. 9. 22, 55, 56, 67. The Church of Philadelphia is commended for keeping the Lords Word, Revel. 3. 8. The word of his patience, v. 20. This is the Vineyard of every Christian according to the more publick or private station which he hath in the Church of God.
Hence David Glorieth, that he kept the ways of the Lord, Psalm 18. 21. Paul kept the faith, 2 Tim. 4. 7. David kept the lords testimonies, his Law, his Precepts, his Word, Psalm 11. 9. 22, 55, 56, 67. The Church of Philadelphia is commended for keeping the lords Word, Revel. 3. 8. The word of his patience, v. 20. This is the Vineyard of every Christian according to the more public or private station which he hath in the Church of God.
Indeed the Church is her self compared to a Vineyard, Isa. 5. and in the parable of him who let out his Vineyards to husbandmen (but in that sense Christ is himself the Keeper of it;) Onely he lets it out to husbandmen, intrusting certain Officers of his own appointment with the managery of the affairs of it,
Indeed the Church is her self compared to a Vineyard, Isaiah 5. and in the parable of him who let out his Vineyards to husbandmen (but in that sense christ is himself the Keeper of it;) Only he lets it out to husbandmen, entrusting certain Officers of his own appointment with the managery of the affairs of it,
Paul speaking of the Church of the Jews, saith, that unto them were committed the Oracles of God, Rom. 3. 2. Paul saith, the dispensation of the Gospel was committed unto him, 1 Cor. 9 17. The word of reconciliation is said to be committed to the Ministers of the Gospel, 2 Cor. 1. 19. The Gospel was committed to Pauls trust, 1 Tim. 1. 11. Hence Timothy is spoken to to keep that which was committed to his trust, 1 Tim. 6. 20. The Church is therefore called, The pillar, and ground of truth, and is fitly compared to the Ark in which was laid up the Pot of Manna, signifying the word and truths of God.
Paul speaking of the Church of the jews, Says, that unto them were committed the Oracles of God, Rom. 3. 2. Paul Says, the Dispensation of the Gospel was committed unto him, 1 Cor. 9 17. The word of reconciliation is said to be committed to the Ministers of the Gospel, 2 Cor. 1. 19. The Gospel was committed to Paul's trust, 1 Tim. 1. 11. Hence Timothy is spoken to to keep that which was committed to his trust, 1 Tim. 6. 20. The Church is Therefore called, The pillar, and ground of truth, and is fitly compared to the Ark in which was laid up the Pot of Manna, signifying the word and truths of God.
The two Tables containing the Laws for Worship, and our more ordinary conversation, and the rod of Aaron signifying the Government and discipline of the Church.
The two Tables containing the Laws for Worship, and our more ordinary Conversation, and the rod of Aaron signifying the Government and discipline of the Church.
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Hence then may easily be concluded what it is both for a particular Christian, and for a Church to keep its own Vineyard. The whole business lyeth in these 2 things.
Hence then may Easily be concluded what it is both for a particular Christian, and for a Church to keep its own Vineyard. The Whole business lies in these 2 things.
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A particular Christians care in keeping the Vineyard of his Soul lies in keeping his understanding and judgment untainted with Errour as to Doctrine, in keeping his will from closing with motions to sin, whether from within,
A particular Christians care in keeping the Vineyard of his Soul lies in keeping his understanding and judgement untainted with Error as to Doctrine, in keeping his will from closing with motions to since, whither from within,
So for the Church of Christ, her keeping her Vineyard lies in preserving in all her members a purity of Doctrine in opposition to the impurity of corrupt opinions, and errors:
So for the Church of christ, her keeping her Vineyard lies in preserving in all her members a purity of Doctrine in opposition to the impurity of corrupt opinions, and errors:
and keeps them duly cut and pruned, &c. So neither doth that man or woman keep the Vineyard of his own Soul, that doth not take care to grow in Grace,
and keeps them duly Cut and pruned, etc. So neither does that man or woman keep the Vineyard of his own Soul, that does not take care to grow in Grace,
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now I say the Spouse of Christ, whether the Individual Spouse (which is every truly gracious Soul) or the collective Spouse Which is the Church of God is very prone to neglect the keeping of its own Vineyard.
now I say the Spouse of christ, whither the Individu Spouse (which is every truly gracious Soul) or the collective Spouse Which is the Church of God is very prove to neglect the keeping of its own Vineyard.
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now though it be true, that many of the sins of Gods people are sins of pure infirmity; Either through ignorance or impotency, to resist the temptation,
now though it be true, that many of the Sins of God's people Are Sins of pure infirmity; Either through ignorance or impotency, to resist the temptation,
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The Church of the Jews was the only Church God had upon the Earth until the time of John the Baptist. Whosoever readeth their story, in the Books of Moses, the Books of Kings and Chronicles, or in the Writings of the Prophets, will find that they did not keep their own Vineyard. Never had any Church a trust more clearly committed to them, they could have no long disputes about any thing of the revealed will of God,
The Church of the jews was the only Church God had upon the Earth until the time of John the Baptist. Whosoever readeth their story, in the Books of Moses, the Books of Kings and Chronicles, or in the Writings of the prophets, will find that they did not keep their own Vineyard. Never had any Church a trust more clearly committed to them, they could have no long disputes about any thing of the revealed will of God,
yet (as I told you before) as the ten Tribes made a total defection after the reigns of David and Solomon, both whose reigns made up but 80 years in the latter part of which, (in Solomon's time,) towards the latter end of his Reign;
yet (as I told you before) as the ten Tribes made a total defection After the reigns of David and Solomon, both whose reigns made up but 80 Years in the latter part of which, (in Solomon's time,) towards the latter end of his Reign;
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they also admitted very great corruptions) so in the Kingdom of Judah they lost what was committed to their trust many times and seldom kept it 60 years together in any degrees of purity.
they also admitted very great corruptions) so in the Kingdom of Judah they lost what was committed to their trust many times and seldom kept it 60 Years together in any Degrees of purity.
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and found by the repairers of the house of the Lord, as you find in the story of the Book of the Kings. Now that this was their most wilful neglect, appeareth by their frequent reductions though not perfect, to the Divine rule.
and found by the repairers of the house of the Lord, as you find in the story of the Book of the Kings. Now that this was their most wilful neglect, appears by their frequent reductions though not perfect, to the Divine Rule.
When Asa, Jehosaphat, Hezekiah, Joash, Josiah, attempted it, and the plain revelation which they had of the will of God, both from the letter of the law, their way for decision of doubts about it,
When Asa, Jehoshaphat, Hezekiah, Joash, Josiah, attempted it, and the plain Revelation which they had of the will of God, both from the Letter of the law, their Way for decision of doubts about it,
After that Church was destroyed, and the Christian Church set up, all the Apostolical Epistles give a proof of the proneness of Churches to neglect the keeping of their own Vineyards,
After that Church was destroyed, and the Christian Church Set up, all the Apostolical Epistles give a proof of the proneness of Churches to neglect the keeping of their own Vineyards,
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The same is also Evidenced by all Ecclesiastical history, and from the History of all modern Churches, their Deviations in Doctrine, Worship & Discipline, &c. testify it.
The same is also Evidenced by all Ecclesiastical history, and from the History of all modern Churches, their Deviations in Doctrine, Worship & Discipline, etc. testify it.
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For a Christian to keep his heart with all diligence is no easy work, it lies much in a Christians denial of himself, taking up the Cross, mortifying his members,
For a Christian to keep his heart with all diligence is no easy work, it lies much in a Christians denial of himself, taking up the Cross, mortifying his members,
It requires much knowledge and judgment to keep a mans self unspotted from errors, but a great degree of self denial for any man to keep himself unspotted from the pollution of the World through lust;
It requires much knowledge and judgement to keep a men self unspotted from errors, but a great degree of self denial for any man to keep himself unspotted from the pollution of the World through lust;
As to truth a man indeed cannot believe what he listeth, but the Church notwithstanding this may keep the Doctrine of saith; if particular Persons that are otherwise persuaded, in some points then the rest of the Church is, would but learn what the Apostle directs in that case;
As to truth a man indeed cannot believe what he lists, but the Church notwithstanding this may keep the Doctrine of Says; if particular Persons that Are otherwise persuaded, in Some points then the rest of the Church is, would but Learn what the Apostle directs in that case;
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Hast thou saith? have it to thy self, Rom. 14. and not think themselves obliged to publish to the disturbance of a Church what is their own particular opinion.
Hast thou Says? have it to thy self, Rom. 14. and not think themselves obliged to publish to the disturbance of a Church what is their own particular opinion.
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As to Ordinances relating to Worship and Government, what difficulty can there be in keeping strictly to the Divine rule and doing that alone which Gods Word requireth? the questions concerning that would be very few,
As to Ordinances relating to Worship and Government, what difficulty can there be in keeping strictly to the Divine Rule and doing that alone which God's Word requires? the questions Concerning that would be very few,
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or without adding to it, unless in cases where such additions are apparently necessary, certainly this were all to be required in order to the Churches keeping its own Vineyard as to the Ordinances committed to it.
or without adding to it, unless in cases where such additions Are apparently necessary, Certainly this were all to be required in order to the Churches keeping its own Vineyard as to the Ordinances committed to it.
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But the corruption of mans heart, inclining him to interpret the will of God in a consistency to his own reason, makes all the difficulty in the Churches keeping the Doctrine of faith.
But the corruption of men heart, inclining him to interpret the will of God in a consistency to his own reason, makes all the difficulty in the Churches keeping the Doctrine of faith.
and to create decencies, and matters of order, according to their own pleasure, and to conform their Altars to that of Damascus, hath been all along in the story of the Church, the cause of the Churches neglecting to keeps its proper Vineyard.
and to create decencies, and matters of order, according to their own pleasure, and to conform their Altars to that of Damascus, hath been all along in the story of the Church, the cause of the Churches neglecting to keeps its proper Vineyard.
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though not of the Pagen world, (there must be a profession of Christ in all the Members of the Visible Church) yet, of that world which lyeth in wickedness, and it is this mixture of Hypocrites, with such as are the sincere Servants of God, that causeth the Church's neglect of its Vineyard. All the remissness in a Church of its care as to the Doctrine, Worship, and Discipline of Christ, proceedeth from this mixture of persons, who are no more than Visible, with such as are sincere,
though not of the Pagen world, (there must be a profession of christ in all the Members of the Visible Church) yet, of that world which lies in wickedness, and it is this mixture of Hypocrites, with such as Are the sincere Servants of God, that Causes the Church's neglect of its Vineyard. All the remissness in a Church of its care as to the Doctrine, Worship, and Discipline of christ, Proceedeth from this mixture of Persons, who Are no more than Visible, with such as Are sincere,
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and blood, that not only the natural man, but even the Sanctified man (in regard of that corruption which is yet in him) is ready to take up with short measures of it,
and blood, that not only the natural man, but even the Sanctified man (in regard of that corruption which is yet in him) is ready to take up with short measures of it,
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We are very apt to think that we do enough duty, and consider not the mark which we are to press after, the measure of the stature of the fulness of Christ.
We Are very apt to think that we do enough duty, and Consider not the mark which we Are to press After, the measure of the stature of the fullness of christ.
when we have done all we can we are unprofitable servants, servants, so that what we do is but our duty, unprofitable servants, so that what we do cometh much short of our duty.
when we have done all we can we Are unprofitable Servants, Servants, so that what we do is but our duty, unprofitable Servants, so that what we do comes much short of our duty.
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not as though I had already attained, or were already perfect (saith the Apostle.) You know in works that are not naturally pleasing to us we are well pleased to think we have done enough.
not as though I had already attained, or were already perfect (Says the Apostle.) You know in works that Are not naturally pleasing to us we Are well pleased to think we have done enough.
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For as no particular Person at first runs up to the highest degree of wickedness, so seldom doth any Church at first Apostatize, to that degree, but gradually declineth.
For as no particular Person At First runs up to the highest degree of wickedness, so seldom does any Church At First Apostatise, to that degree, but gradually declineth.
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None shall need to enquire, whence it is that this Neglect of our own Vineyards, maketh us to appear thus black, who but considereth that this Neglect is contrary to the Divine rule, which obligeth us to keep our hearts with all diligence, Prov. 423. to strive after perfection, and to go on unto it:
None shall need to inquire, whence it is that this Neglect of our own Vineyards, makes us to appear thus black, who but Considereth that this Neglect is contrary to the Divine Rule, which obliges us to keep our hearts with all diligence, Curae 423. to strive After perfection, and to go on unto it:
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and also obligeth all Churches, to keep that which is committed to their trust, to keep the Lords Word, &c. There is no medium in this case betwixt black and white. The Whiteness, beauty and glory of a Christian lyeth in his holding fast of his profession, both of faith and holiness, his keeping close to the divine rule,
and also obliges all Churches, to keep that which is committed to their trust, to keep the lords Word, etc. There is no medium in this case betwixt black and white. The Whiteness, beauty and glory of a Christian lies in his holding fast of his profession, both of faith and holiness, his keeping close to the divine Rule,
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or their more or less conformity to the divine rule, which being granted, their neglect of this must necessarily render them black and make them to appear so to others.
or their more or less conformity to the divine Rule, which being granted, their neglect of this must necessarily render them black and make them to appear so to Others.
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This discourse may in the first place let us see, the weakness of our faith, in our different apprehensions of our worldly, and spiritual concernments.
This discourse may in the First place let us see, the weakness of our faith, in our different apprehensions of our worldly, and spiritual concernments.
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but these are but few in comparison of others, God hath given men a body to look after, with what diligence doth he keep that? he riseth up early, lyeth down late,
but these Are but few in comparison of Others, God hath given men a body to look After, with what diligence does he keep that? he Riseth up early, lies down late,
but for this Vineyard of the Soul of man, how few are they that look after it? how little is the diligence that is used in keeping of that? who attendeth the health of his Soul with that diligence that he attendeth his bodily health? or the maintenance and food of his Soul, with the same diligence that he attendeth his bodily food and sustenance? or the adorning of his Soul, with the same care and diligence that he attendeth the adorning of his body? What doth this argue? doth it not speak either that men have no great opinion that they have immortal Souls,
but for this Vineyard of the Soul of man, how few Are they that look After it? how little is the diligence that is used in keeping of that? who attends the health of his Soul with that diligence that he attends his bodily health? or the maintenance and food of his Soul, with the same diligence that he attends his bodily food and sustenance? or the adorning of his Soul, with the same care and diligence that he attends the adorning of his body? What does this argue? does it not speak either that men have no great opinion that they have immortal Souls,
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We may observe from hence, upon what the blackness of particular Souls, and Churches, is principally to be charged. There may be some blame to be laid upon forrein causes.
We may observe from hence, upon what the blackness of particular Souls, and Churches, is principally to be charged. There may be Some blame to be laid upon foreign Causes.
Did we keep our watch so strictly as we might keep it, Temptations could have no such power upon us as they have, the Devil and the world can do no more then strike fire, the tinder that receiveth it must be in our own box;
Did we keep our watch so strictly as we might keep it, Temptations could have no such power upon us as they have, the devil and the world can do no more then strike fire, the tinder that receives it must be in our own box;
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All corruptions, in the Doctrine of faith, in matters of Worship and discipline, have crept in by the Officers of Churches not keeping their own Vineyards. The man of sin, the Western Antichrist, had never so hacknyed the Western Churches,
All corruptions, in the Doctrine of faith, in matters of Worship and discipline, have crept in by the Officers of Churches not keeping their own Vineyards. The man of since, the Western Antichrist, had never so hacknyed the Western Churches,
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I shall shut up this discourse with a few Words of Exhortation to all to keep their own Vineyards. I shall not here speak to the duty of husbandmen (Spiritual husbandmen) to keep the Vineyard of the Church; it were a Proper discourse from the Doctrine,
I shall shut up this discourse with a few Words of Exhortation to all to keep their own Vineyards. I shall not Here speak to the duty of husbandmen (Spiritual husbandmen) to keep the Vineyard of the Church; it were a Proper discourse from the Doctrine,
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And besides would every particular Christian but keep the Vineyard of his own Soul, the care of Magistrates, and Ministers who are the keepers of Christs Vineyard might be less.
And beside would every particular Christian but keep the Vineyard of his own Soul, the care of Magistrates, and Ministers who Are the keepers of Christ Vineyard might be less.
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Christians woful remissness, and neglect in keeping the more particular Vineyards of their own Souls, is that which makes the work of the keepers of the more publick Vineyard of the Church so difficult and almost unpracticable to them.
Christians woeful remissness, and neglect in keeping the more particular Vineyards of their own Souls, is that which makes the work of the keepers of the more public Vineyard of the Church so difficult and almost unpracticable to them.
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Wherein the keeping of our Vineyards lyeth you have heard, viz. 1. In the keeping of it clear of weeds and noxious plants. 2. In the cultivation, and manuring such plants as are fit for it.
Wherein the keeping of our Vineyards lies you have herd, viz. 1. In the keeping of it clear of weeds and noxious plants. 2. In the cultivation, and manuring such plants as Are fit for it.
in these two things lyeth the keeping of our Vineyards in a metaphorical & more spiritual sense, you whom God hath trusted with the care of others, have a larger Vineyard then those that are solute.
in these two things lies the keeping of our Vineyards in a metaphorical & more spiritual sense, you whom God hath trusted with the care of Others, have a larger Vineyard then those that Are solute.
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The Wife is a part of the Husbands Vineyard, Children are their parents Vineyard, Servants are their Masters Vineyard. Every mans family is his Vineyard.
The Wife is a part of the Husbands Vineyard, Children Are their Parents Vineyard, Servants Are their Masters Vineyard. Every men family is his Vineyard.
and that he that walked in a perfect way should serve him, that he that wrought deceit should not dwell within his house, he that telleth lyes should not abide in his sight, Psal. 101. 2, 7, 8. Abraham commanded his Children, and his houshold after him, to keep the way of the Lord, to do justice,
and that he that walked in a perfect Way should serve him, that he that wrought deceit should not dwell within his house, he that Telleth lies should not abide in his sighed, Psalm 101. 2, 7, 8. Abraham commanded his Children, and his household After him, to keep the Way of the Lord, to do Justice,
as that which was purchased by the blood of Christ, and which is the habitation of God through the Spirit in which the holy Spirit may dwell, that which is ordained to an Eternity either of happiness or misery;
as that which was purchased by the blood of christ, and which is the habitation of God through the Spirit in which the holy Spirit may dwell, that which is ordained to an Eternity either of happiness or misery;
Reason teacheth us to take the best care of our best and most excellent things, I have thought it often a most unreasonable vanity of some Gentlemen, to take a great deal more care of the managery, of an horse or hawk then of their Sons. It is every whit as great,
Reason Teaches us to take the best care of our best and most excellent things, I have Thought it often a most unreasonable vanity of Some Gentlemen, to take a great deal more care of the managery, of an horse or hawk then of their Sons. It is every whit as great,
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and not rejected as of too low a consideration? Of what value think you that must be which was bought with the blood of him who was the Son of God? Consider of what value the profession of your faith,
and not rejected as of too low a consideration? Of what valve think you that must be which was bought with the blood of him who was the Son of God? Consider of what valve the profession of your faith,
Consider who it is that hath betrusted you with them. Behold (saith God) All Souls are mine, It is God that hath given unto us the trust of our own Souls and the trusts of others Souls for all Souls are originally Gods. He breaths the Soul into the body of a man, he puts Souls into mens families, I beseech you consider here these particulars: 1. That every Person of reputation and honour valueth a trust, and thinks it beneath a man, not to discharge a trust he undertakes with some degrees of faithfulness.
Consider who it is that hath betrusted you with them. Behold (Says God) All Souls Are mine, It is God that hath given unto us the trust of our own Souls and the trusts of Others Souls for all Souls Are originally God's He breathes the Soul into the body of a man, he puts Souls into men's families, I beseech you Consider Here these particulars: 1. That every Person of reputation and honour valueth a trust, and thinks it beneath a man, not to discharge a trust he undertakes with Some Degrees of faithfulness.
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the wicked men mentioned by the Psalmist said, our lips are our own, who is Lord over us? Psal. 12. 4. men think that they may do what they will with what they have a full propriety in.
the wicked men mentioned by the Psalmist said, our lips Are our own, who is Lord over us? Psalm 12. 4. men think that they may do what they will with what they have a full propriety in.
This is a great cause of mens neglect of their Souls, they dream too much of an absolute property they have in them, they say, their Souls are their own.
This is a great cause of men's neglect of their Souls, they dream too much of an absolute property they have in them, they say, their Souls Are their own.
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Who is Lord over them? would men consider their Souls a little more as trusts they would take a stricter care of them. 2. Tho we naturally value all trusts,
Who is Lord over them? would men Consider their Souls a little more as trusts they would take a Stricter care of them. 2. Tho we naturally valve all trusts,
our Souls, and the Souls of those that are in relation to us, are a trust committed to us by the Lord of the whole Earth by Christ who hath dyed for us.
our Souls, and the Souls of those that Are in Relation to us, Are a trust committed to us by the Lord of the Whole Earth by christ who hath died for us.
So that here is both the relation of a Superiour and of a friend in the case, obliging us to take a due care for the keeping of our Vineyards. 3. The more eyes we have upon us, observing how we manage our trust, the more careful we are (ordinarily) as to the managery of it.
So that Here is both the Relation of a Superior and of a friend in the case, obliging us to take a due care for the keeping of our Vineyards. 3. The more eyes we have upon us, observing how we manage our trust, the more careful we Are (ordinarily) as to the managery of it.
The trust of every mans Soul is a trust for which he must account, Rom. 14. 12. So then every one of us shall give an account of himself unto God we must give an account to him who is ready to judge both the quick and the dead, 1 Pet. 4 5. of what must we give an account,
The trust of every men Soul is a trust for which he must account, Rom. 14. 12. So then every one of us shall give an account of himself unto God we must give an account to him who is ready to judge both the quick and the dead, 1 Pet. 4 5. of what must we give an account,
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but of our Souls? their Elicit & Imperate acts, the Apostle tells us that it is the duty of Pastors and Governours of Churches, to watch for Souls because they must give an account. Certainly it is as much the duty of every particular Christian to watch over his own Soul,
but of our Souls? their Elicit & Imperate acts, the Apostle tells us that it is the duty of Pastors and Governors of Churches, to watch for Souls Because they must give an account. Certainly it is as much the duty of every particular Christian to watch over his own Soul,
and Pastors of Churches, and God told it Ezechiel, Ezech. 3. 18. Son of man (saith he) I have made thee a watch-man to the house of Israel — v. 18. When I say unto the wicked thou shalt surely die,
and Pastors of Churches, and God told it Ezechiel, Ezekiel 3. 18. Son of man (Says he) I have made thee a watchman to the house of Israel — v. 18. When I say unto the wicked thou shalt surely die,
(This is that which made Chrysostom think that there were but a few Ministers that would be saved.) But it is as true concerning Superiors in other relations;
(This is that which made Chrysostom think that there were but a few Ministers that would be saved.) But it is as true Concerning Superiors in other relations;
but he saith to the husband of that wife, to the Parent of that Child or those Children, to the Master of those Servants, All Souls are mine. The Souls of these Persons I commit to thy trust,
but he Says to the husband of that wife, to the Parent of that Child or those Children, to the Master of those Servants, All Souls Are mine. The Souls of these Persons I commit to thy trust,
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His Vintage will be the better, there is little fruit to be expected from a neglected Vine. Our Vineyards, those I mean of our own Souls and the Souls of others under our trust, do not only bring forth fruit to the honour and Glory of God but unto our selves,
His Vintage will be the better, there is little fruit to be expected from a neglected Vine. Our Vineyards, those I mean of our own Souls and the Souls of Others under our trust, do not only bring forth fruit to the honour and Glory of God but unto our selves,
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The fruit of righteousness is peace and quietness, and assurance for ever. Keep your Vineyards, that you may drink the sweet fruit and wine thereof, that joy,
The fruit of righteousness is peace and quietness, and assurance for ever. Keep your Vineyards, that you may drink the sweet fruit and wine thereof, that joy,
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Conscience checks us for nothing, but the neglect of some Vineyard or other, which the Lord hath intrusted us with. 2. Your glory hereafter will be the more.
Conscience Checks us for nothing, but the neglect of Some Vineyard or other, which the Lord hath Entrusted us with. 2. Your glory hereafter will be the more.
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I know there is a question in Divinity whether there shall be any degrees of glory? It is hard to shew you wherein the glory of one Saint shall excel another,
I know there is a question in Divinity whither there shall be any Degrees of glory? It is hard to show you wherein the glory of one Saint shall excel Another,
In the answer is also considerable, 1. His compellation. O thou fairest amongst Women. 2. His particular direction, and information of her, in two things.
In the answer is also considerable, 1. His compellation. Oh thou Fairest among Women. 2. His particular direction, and information of her, in two things.
then the Sun is to the Traveller at noon day, and asking, why she should live amongst the Edomites, and Moabites, who made Idols the companions of the true God, and v. 8. the same Paraphrast makes this to be the Lords answer, telling his Prophet Moses, that if they would not live under the power of the Heathen, they must walk in his Commandments, and be obedient to the guides he had set over them.
then the Sun is to the Traveller At noon day, and asking, why she should live among the Edomites, and Moabites, who made Idols the Sodales of the true God, and v. 8. the same Paraphrast makes this to be the lords answer, telling his Prophet Moses, that if they would not live under the power of the Heathen, they must walk in his commandments, and be obedient to the guides he had Set over them.
But doubtless this is a strained sense, proceeding from the overgreat fondness of that Interpreter, to apply all that is said in this Song, to the Jewish Church. There are others who according to their different notions of these betwixt whom this Dialogue is instituted, carry these words in other senses, you know the sense which I have all along followed, is that of those (and they are the most,
But doubtless this is a strained sense, proceeding from the overgreat fondness of that Interpreter, to apply all that is said in this Song, to the Jewish Church. There Are Others who according to their different notions of these betwixt whom this Dialogue is instituted, carry these words in other Senses, you know the sense which I have all along followed, is that of those (and they Are the most,
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and the best) who make it a Dialogue betwixt the believing Soul, or the Church, and the Lord Jesus Christ. It is then the believing Soul that speaks in this language of a lover, O thou whom my Soul loveth.
and the best) who make it a Dialogue betwixt the believing Soul, or the Church, and the Lord jesus christ. It is then the believing Soul that speaks in this language of a lover, Oh thou whom my Soul loves.
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when any might more freely discourse him, according to that of the Poet, Fauste precor gelidâ quando pecus omne sub umbrâ ruminet, antiquos paulum recitemus amores.
when any might more freely discourse him, according to that of the Poet, Fauste precor gelidâ quando pecus omne sub umbrâ ruminet, Antiquos paulum recitemus Love.
Abel was the first Shepheard you read of, Gen. 4. 2. Rachel was a keeper of Sheep, Gen. 29. 6. So was Jacob, and David (as you know) before he came to be King over Israel, God called him from the Sheepfold. Christ takes unto himself the notion of a Shepheard, he calleth himself the good Shepheard, John 10. 1, 2. &c. It was prophecied of him, that he should feed his flock like a Shepheard, Isaiah 45. 11. and his death was prophecied of, under the notion of smiting the Shepheard, Zech. 13. 7. Mat. 26. 11. The Apostle calls him the great Shepheard, and the chief Shepheard. In this dialect here, the Spouse speaks to him.
Abel was the First Shepherd you read of, Gen. 4. 2. Rachel was a keeper of Sheep, Gen. 29. 6. So was Jacob, and David (as you know) before he Come to be King over Israel, God called him from the Sheepfold. christ Takes unto himself the notion of a Shepherd, he calls himself the good Shepherd, John 10. 1, 2. etc. It was prophesied of him, that he should feed his flock like a Shepherd, Isaiah 45. 11. and his death was prophesied of, under the notion of smiting the Shepherd, Zechariah 13. 7. Mathew 26. 11. The Apostle calls him the great Shepherd, and the chief Shepherd. In this dialect Here, the Spouse speaks to him.
But what would she have? she would know where he fed, that is, where he fed his flocks, where he made them to rest at noon; the noon (as you know) is the hottest time of the day,
But what would she have? she would know where he fed, that is, where he fed his flocks, where he made them to rest At noon; the noon (as you know) is the hottest time of the day,
and ordered in the middest of temptations, and persecutions, and beggeth for Christs fullest, and clearest manifestations of himself to her at such a time (so saith Bernard,) Mercer thinks it is as much as if she had said.
and ordered in the midst of temptations, and persecutions, and beggeth for Christ Fullest, and Clearest manifestations of himself to her At such a time (so Says Bernard,) Mercer thinks it is as much as if she had said.
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Lord I am burnt with the Sun; shew me that shadow, in, and with which thou usest to refresh thy Saints in the hour of affliction. There is a promise made to the Church, Isaiah 49. 10. They shall not hanger nor thirst,
Lord I am burned with the Sun; show me that shadow, in, and with which thou usest to refresh thy Saints in the hour of affliction. There is a promise made to the Church, Isaiah 49. 10. They shall not hanger nor thirst,
The noon was the hottest time of the day, and as in our Country, where the power of the Sun is nothing so much as in those hot Countries, Cattel seek shadows,
The noon was the hottest time of the day, and as in our Country, where the power of the Sun is nothing so much as in those hight Countries, Cattle seek shadows,
So that the Spouse desireth to know where he fed, where he made his flocks to rest at noon, That is, where she might have the most free, and uninterrupted communion with him.
So that the Spouse Desires to know where he fed, where he made his flocks to rest At noon, That is, where she might have the most free, and uninterrupted communion with him.
Now this covering themselves, was either in token of shame, or of sorrow, or modesty. Mourners were wont to cover their faces, Ezech. 24. 17. Forbear to cry, make no mourning for the dead, bind the tire of thy head upon thee,
Now this covering themselves, was either in token of shame, or of sorrow, or modesty. Mourners were wont to cover their faces, Ezekiel 24. 17. Forbear to cry, make no mourning for the dead, bind the tire of thy head upon thee,
or signification of modesty, so you read of Rebeccah, Gen. 24. 65. when she heard of Isaac, his coming towards her, she hasted, and took a vail, and covered her self;
or signification of modesty, so you read of Rebecca, Gen. 24. 65. when she herd of Isaac, his coming towards her, she hasted, and took a Vail, and covered her self;
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so that Tertullian, who lived 2 or 300 years after Christ, hath a particular Book to persuade the upholding of that custom, which it should seem then began to be disused.
so that Tertullian, who lived 2 or 300 Years After christ, hath a particular Book to persuade the upholding of that custom, which it should seem then began to be disused.
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whether the Hebrew root be NONLATINALPHABET or NONLATINALPHABET the first signifieth to turn aside; the second to cover. Hence also ariseth the difference of Interpreters about the next term.
whither the Hebrew root be or the First signifies to turn aside; the second to cover. Hence also arises the difference of Interpreters about the next term.
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] Those who interpret the former word turn aside, understand by Companions, Idolaters, and Superstitious persons; who indeed make themselves the companions of Christ,
] Those who interpret the former word turn aside, understand by Sodales, Idolaters, and Superstitious Persons; who indeed make themselves the Sodales of christ,
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Thus the Papists do to their Images, and Crucifixes, to Saints, and Angels. Hereticks make their leaders Christs Companions, making them the guides of their faith and practice, which is an Homage due unto Christ alone.
Thus the Papists do to their Images, and Crucifixes, to Saints, and Angels. Heretics make their leaders Christ Sodales, making them the guides of their faith and practice, which is an Homage due unto christ alone.
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2. But secondly, Christ hath some, who though they are not strictly his Companions, yet he graciously so calleth them, being (as the Apostle saith) not ashamed to call them Brethren, of these I should chuse to understand the text, (and though I am very tender of differing from the received translation of a Church in any matter of moment) should be more inclined,
2. But secondly, christ hath Some, who though they Are not strictly his Sodales, yet he graciously so calls them, being (as the Apostle Says) not ashamed to call them Brothers, of these I should choose to understand the text, (and though I am very tender of differing from the received Translation of a Church in any matter of moment) should be more inclined,
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for want of thy presence, be under a constant temptation to turn aside from a true fellowship and communion with thee to the Synagogues, and Assemblies of Idolaters.
for want of thy presence, be under a constant temptation to turn aside from a true fellowship and communion with thee to the Synagogues, and Assemblies of Idolaters.
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To this now, her Beloved answereth [ O thou fairest amongst Women ] it is an Hebraeisme, a way they have to express the superlative degree, so Luk. 1. 28. 42, Thou art blessed amongst Women, that is, very much, very highly blessed. So the Lyon is said to be strong among Beasts, Prov, 30. 30. that is, the strongest Beast.
To this now, her beloved Answers [ O thou Fairest among Women ] it is an Hebraism, a Way they have to express the superlative degree, so Luk. 1. 28. 42, Thou art blessed among Women, that is, very much, very highly blessed. So the lion is said to be strong among Beasts, Curae, 30. 30. that is, the Strongest Beast.
If thou knowest not ] the Hebrew is NONLATINALPHABET the Septuagint translate it, NONLATINALPHABET if thou dost not know thy self, the vulgar Latin, Aethiopick, Syriack, and Arabick Translators,
If thou Knowest not ] the Hebrew is the septuagint translate it, if thou dost not know thy self, the Vulgar Latin, Ethiopic, Syriac, and Arabic Translators,
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But undoubtedly though this be a great truth, yet it is nothing to the sense of this text, where NONLATINALPHABET is a Pleonasme, as both Tremellius, Mercer, and Mariana, (three Interpreters very learned,
But undoubtedly though this be a great truth, yet it is nothing to the sense of this text, where is a Pleonasm, as both Tremellius, Mercer, and Mariana, (three Interpreters very learned,
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or how to enjoy the most full and free communion with him, she must go her way by the footsteps of the flock. Interpreters vary in the sense of these words, according to their different notion of the former.
or how to enjoy the most full and free communion with him, she must go her Way by the footsteps of the flock. Interpreters vary in the sense of these words, according to their different notion of the former.
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If thou knowest not. Those that will not allow NONLATINALPHABET to be Paragogical, or Pleonastical, but will interpret them, If thou knowest not thy self, and so make the whole to be a rebuke,
If thou Knowest not. Those that will not allow to be Paragogical, or Pleonastical, but will interpret them, If thou Knowest not thy self, and so make the Whole to be a rebuke,
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or chiding of the Spouse, for her ignorance, or pride, will have the flocks here to be the flocks of Idolaters, and Hereticks, and by the Kids here understand her own vain imaginations, and make this speech to be the language of an angry God, giving up a People in wrath (according to that of the Apostle) to strong delusions to believe a lie, for their wilful ignorance and non-improvement of the means of grace.
or chiding of the Spouse, for her ignorance, or pride, will have the flocks Here to be the flocks of Idolaters, and Heretics, and by the Kids Here understand her own vain Imaginations, and make this speech to be the language of an angry God, giving up a People in wrath (according to that of the Apostle) to strong delusions to believe a lie, for their wilful ignorance and Non-improvement of the means of grace.
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if that had been our Lords meaning, he would never in the same breath have called her the fairest among Women. Therefore Tremellius, both the English, and Dutch Annotators, Deodate, Piscator, Mariana, and others, understand here by the footsteps of the flock, and by the Shepherds Tents, the Precepts, and Examples of Moses and Aaron, the Prophets, and the Apostles, and the purer Church of God,
if that had been our lords meaning, he would never in the same breath have called her the Fairest among Women. Therefore Tremellius, both the English, and Dutch Annotators, Deodate, Piscator, Mariana, and Others, understand Here by the footsteps of the flock, and by the Shepherd's Tents, the Precepts, and Examples of Moses and Aaron, the prophets, and the Apostles, and the Purer Church of God,
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Love is nothing else but the adhaesion, or cleaving of the Soul to an object, out of a goodness and suitableness which it hath discerned in it, with a complacency which the Soul taketh in it, which is such,
Love is nothing Else but the adhesion, or cleaving of the Soul to an Object, out of a Goodness and suitableness which it hath discerned in it, with a complacency which the Soul Takes in it, which is such,
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but rather from an impetus of nature, an unaccountable complacency in those whom God hath made correlates, caused by the God of Nature, who hath made them one flesh;
but rather from an impetus of nature, an unaccountable complacency in those whom God hath made correlates, caused by the God of Nature, who hath made them one Flesh;
and becometh a member of his body, and that is followed by this Union of Love: The Soul in the same hour wherein it is united by Faith to Christ, being taught of God to love the Lord Jesus Christ.
and Becometh a member of his body, and that is followed by this union of Love: The Soul in the same hour wherein it is united by Faith to christ, being taught of God to love the Lord jesus christ.
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and in the moral Union betwixt the Husband and Wife, the same day that they are married to each other, there floweth a reciprocal Affection each to other,
and in the moral union betwixt the Husband and Wife, the same day that they Are married to each other, there flows a reciprocal Affection each to other,
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as the God of Nature influenceth the Souls of persons, whom he hath given one to another in natural and moral Relations, ordinarily for a reciprocal usefulness one to another:
as the God of Nature influenceth the Souls of Persons, whom he hath given one to Another in natural and moral Relations, ordinarily for a reciprocal usefulness one to Another:
as hath inforced from him a complacency in her, yet this bears no proportion to that delight and complacency he taketh in her when she is once married to him.
as hath enforced from him a complacency in her, yet this bears no proportion to that delight and complacency he Takes in her when she is once married to him.
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and amongst other habits of grace hath that of Love to God infused into his Soul, according to that, Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.
and among other habits of grace hath that of Love to God infused into his Soul, according to that, Rom. 5. 5. The Love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.
I know there is a Dispute raised by some, whether the natural man's love to God, differeth from the Believer's love to God specifically, or only gradually. I do not think that these spiritual habits fall under those logical measures; I am sure it is a love flowing quite from another cause.
I know there is a Dispute raised by Some, whither the natural Man's love to God, differeth from the Believer's love to God specifically, or only gradually. I do not think that these spiritual habits fallen under those logical measures; I am sure it is a love flowing quite from Another cause.
2. A second Reason of the Believer's love, and so great and singular love to Christ, floweth from his Experimental discerning of that admirable suitableness that is in Christ to his Soul,
2. A second Reason of the Believer's love, and so great and singular love to christ, flows from his Experimental discerning of that admirable suitableness that is in christ to his Soul,
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And 2. Confirmed by Experience. I say, first flowing from Faith. We know a thing by Sense, Reason or Revelation; the Excellency of Christ falleth not under the demonstration of Sense.
And 2. Confirmed by Experience. I say, First flowing from Faith. We know a thing by Sense, Reason or Revelation; the Excellency of christ falls not under the demonstration of Sense.
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Reason indeed working upon Principles of Revelation, I mean concluding from the Revelation of holy Writ, will shew even a natural man, much goodness, much excellency in Christ.
Reason indeed working upon Principles of Revelation, I mean concluding from the Revelation of holy Writ, will show even a natural man, much Goodness, much excellency in christ.
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But this Knowledge is very far from that certainty which Faith begetteth in the Soul, which is a certainty against which the Soul hath nothing to oppose ordinarily.
But this Knowledge is very Far from that certainty which Faith begetteth in the Soul, which is a certainty against which the Soul hath nothing to oppose ordinarily.
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Though every Believer hath not a full persuasion of this, yet he hath a good hope through grace, and this cannot but kindle in his Soul a vehement flame of love to Christ.
Though every Believer hath not a full persuasion of this, yet he hath a good hope through grace, and this cannot but kindle in his Soul a vehement flame of love to christ.
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but he hath as firm a persuasion of Christ's readiness, as well as ability to supply all his wants, to hear all his prayers, to supply all its necessities, to bless it with all spiritual blessings;
but he hath as firm a persuasion of Christ's readiness, as well as ability to supply all his Wants, to hear all his Prayers, to supply all its necessities, to bless it with all spiritual blessings;
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We (saith the Apostle) being Enemies to God, were reconciled unto him through the death of his Son. The evil from which he delivered it, was the greatest evil.
We (Says the Apostle) being Enemies to God, were reconciled unto him through the death of his Son. The evil from which he Delivered it, was the greatest evil.
He hath experienced nothing concerning the evil of sin, nor feeleth any need of pardon, and so cannot possibly discern or apprehend that goodness and excellency that is in Christ,
He hath experienced nothing Concerning the evil of since, nor feeleth any need of pardon, and so cannot possibly discern or apprehend that Goodness and excellency that is in christ,
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and the wants of the Soul cannot be supplied from any (except only Ministerially) but from Christ alone, the Soul must necessarily love Christ with a singular love,
and the Wants of the Soul cannot be supplied from any (except only Ministerially) but from christ alone, the Soul must necessarily love christ with a singular love,
and all other things in subordination unto him, so as they must stand in no competition for the Soul's Affection with him, much less can such a Soul love any thing that offers it self in opposition to him.
and all other things in subordination unto him, so as they must stand in no competition for the Soul's Affection with him, much less can such a Soul love any thing that offers it self in opposition to him.
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or at least shall not be of the number of those hereafter, who shall make up the Lambs Wife, mentioned, Rev. 21. 9. They are not that Spouse mentioned, Rev. 19. 7. To whom it is granted that she shall be arrayed in fine linnen, clean and white, or of those blessed ones, who shall be called to the Marriage Supper of the Lamb.
or At least shall not be of the number of those hereafter, who shall make up the Lambs Wife, mentioned, Rev. 21. 9. They Are not that Spouse mentioned, Rev. 19. 7. To whom it is granted that she shall be arrayed in fine linen, clean and white, or of those blessed ones, who shall be called to the Marriage Supper of the Lamb.
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and invitation of the Gospel, wherein Christ calleth to all to whom the Gospel is preached, to come unto him, promising that he will receive them, and that he will by no means cast them away, yet he hath not there spoken this to any particular person by name, only in general, to all those who are weary,
and invitation of the Gospel, wherein christ calls to all to whom the Gospel is preached, to come unto him, promising that he will receive them, and that he will by no means cast them away, yet he hath not there spoken this to any particular person by name, only in general, to all those who Are weary,
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On the other side the presumptuous man is like the foolish young man in the world, that thinks that every young woman who smileth on him, or speaketh kindly to him, will presently take him for her Husband,
On the other side the presumptuous man is like the foolish young man in the world, that thinks that every young woman who smileth on him, or speaks kindly to him, will presently take him for her Husband,
1. I desire you to observe in the first place, that the Spouse speaketh here in the singular number, O thou whom my Soul loveth, so must every Soul do that loveth Christ in truth;
1. I desire you to observe in the First place, that the Spouse speaks Here in the singular number, Oh thou whom my Soul loves, so must every Soul do that loves christ in truth;
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2. Conjugal love admitteth neither parity, nor priority. The Wife that loveth her Husband as she ought to love him, must neither love any other before him,
2. Conjugal love admitteth neither parity, nor priority. The Wife that loves her Husband as she ought to love him, must neither love any other before him,
the Soul that truly loves, is impatient till it discerneth itself mutually beloved, it will also long after communion with Christ; you read Davids temper as to this, Psal. 84. 1, 2, 3. Psal. 42. 1. Psal. 63. 1. Alass how few are there whose pulses beat with any strength for God?
the Soul that truly loves, is impatient till it discerneth itself mutually Beloved, it will also long After communion with christ; you read Davids temper as to this, Psalm 84. 1, 2, 3. Psalm 42. 1. Psalm 63. 1. Alas how few Are there whose pulses beatrice with any strength for God?
3. Love (thirdly) is discovered by a complacency, delight, & satisfaction, in the presence of the object beloved, according to the degree of its presence.
3. Love (Thirdly) is discovered by a complacency, delight, & satisfaction, in the presence of the Object Beloved, according to the degree of its presence.
What room in thy thoughts hath Christ, and the things of Christ? 8. The Soul that is full of love, is like the Fountain which is full, and must overflow.
What room in thy thoughts hath christ, and the things of christ? 8. The Soul that is full of love, is like the Fountain which is full, and must overflow.
If we love any persons, we are often talking of them, upon all occasions talking for them, and very often (as we can get opportunities) talking with them. What are thy discourses of Christ to others? How dost thou use thy Tongue in discoursing for Christ, when there is need? What discourses hast thou with Christ in prayer?
If we love any Persons, we Are often talking of them, upon all occasions talking for them, and very often (as we can get opportunities) talking with them. What Are thy discourses of christ to Others? How dost thou use thy Tongue in discoursing for christ, when there is need? What discourses hast thou with christ in prayer?
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A love to Christ will look thorow him, and shew it self upon every thing that hath relation to him, his People, his Ministers, his Word and Ordinances, Psal. 16. 2, 3. O my Soul, thou hast said unto the Lord, thou art my Lord, my goodness extendeth not to thee,
A love to christ will look thorough him, and show it self upon every thing that hath Relation to him, his People, his Ministers, his Word and Ordinances, Psalm 16. 2, 3. Oh my Soul, thou hast said unto the Lord, thou art my Lord, my Goodness extendeth not to thee,
yea if it be to sacrifice an Isaac, to pluck out a right Eye, or cut off a right Hand: This is our Saviour's mark, Joh. 14. 15. Obedience is the first and most genuine fruit of Love;
yea if it be to sacrifice an Isaac, to pluck out a right Eye, or Cut off a right Hand: This is our Saviour's mark, John 14. 15. obedience is the First and most genuine fruit of Love;
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and if it be such as shall speak a true Love in the Soul to Christ, it must be 1. Internal, as well as external. 2. Universal, not partial. 3. Constant, and not only for a fit.
and if it be such as shall speak a true Love in the Soul to christ, it must be 1. Internal, as well as external. 2. Universal, not partial. 3. Constant, and not only for a fit.
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I have done with the first Proposition I observed from these Words from the compellation (O thou whom my Soul loveth) viz. That Christ is he, and the only he whom the believing Soul loveth;
I have done with the First Proposition I observed from these Words from the compellation (Oh thou whom my Soul loves) viz. That christ is he, and the only he whom the believing Soul loves;
and full communion with them with the least interruptions, At other times of the day, till night again comes, the Shepherd must have a constant Eye upon his flock.
and full communion with them with the least interruptions, At other times of the day, till night again comes, the Shepherd must have a constant Eye upon his flock.
2. Secondly, As the time, when the Sun shines out hottest; So it may be understood of the Churches Noon, or the Believers Noon. When they were most scorched with Trials, and Persecutions, So there are 3 Propositions which I before observed.
2. Secondly, As the time, when the Sun shines out hottest; So it may be understood of the Churches Noon, or the Believers Noon. When they were most scorched with Trials, and Persecutions, So there Are 3 Propositions which I before observed.
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but he cannot have much serious discourse with him, when he cometh to his feeding place, still his Eye must be after his flock, which in their feeding may be prone to straggle,
but he cannot have much serious discourse with him, when he comes to his feeding place, still his Eye must be After his flock, which in their feeding may be prove to straggle,
It is true it is the infirmity of our humane natures, that we cannot at the same time duly attend two different things, God is not under the Law of it, God cannot be so taken up with one business of providence,
It is true it is the infirmity of our humane nature's, that we cannot At the same time duly attend two different things, God is not under the Law of it, God cannot be so taken up with one business of providence,
those are either, 1. Worldly cares, businesses and distractions: or 2. Temptations, whether from the stirrings of lusts in our own heart (for every man saith James is tempted, when he is drawn away by his own lust,
those Are either, 1. Worldly Cares, businesses and distractions: or 2. Temptations, whither from the stirrings of Lustiest in our own heart (for every man Says James is tempted, when he is drawn away by his own lust,
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and will look up, Psal. 59. 16. I will sing aloud of thy mercy in the morning Psal. 63. 1. O God thou art my God, early will I seek thee, v. 6. When I remember thee on my bed,
and will look up, Psalm 59. 16. I will sing aloud of thy mercy in the morning Psalm 63. 1. Oh God thou art my God, early will I seek thee, v. 6. When I Remember thee on my Bed,
Times of least business, in the World and greatest silence, from the noises & businesses of the World, are the times for freest communion with God, not that God is not as ready to hear our Prayers,
Times of least business, in the World and greatest silence, from the noises & businesses of the World, Are the times for Freest communion with God, not that God is not as ready to hear our Prayers,
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for whereas the life of our communion with God lyeth in the attention of our thoughts, and fervency of our Spirits. And the latter of these hath also a great dependence on the former, it is impossible for us to keep our thoughts so intent upon our duty,
for whereas the life of our communion with God lies in the attention of our thoughts, and fervency of our Spirits. And the latter of these hath also a great dependence on the former, it is impossible for us to keep our thoughts so intent upon our duty,
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2. The Sabbath day is likewise such another time, and so are other times which we have voluntarily set apart for the Solemn seeking of God, but the former especially.
2. The Sabbath day is likewise such Another time, and so Are other times which we have voluntarily Set apart for the Solemn seeking of God, but the former especially.
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as were highly to be desired, yet in the places (especially) where we live, it hath some influence so that the most of men and women cease from all servile labour and there is a great silence in the World that day in comparison of other days:
as were highly to be desired, yet in the places (especially) where we live, it hath Some influence so that the most of men and women cease from all servile labour and there is a great silence in the World that day in comparison of other days:
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and concerned to lay the World out of our sight and thoughts, and and this doubtless much commendeth the practice of Christians in setting some times of this nature apart for the solemn service of God.
and concerned to lay the World out of our sighed and thoughts, and and this doubtless much commends the practice of Christians in setting Some times of this nature apart for the solemn service of God.
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As to places under the Gospel we have no such place as the Temple at Hierusalem, none to which any such promise is made, our Rule is, Every where to Worship the Father:
As to places under the Gospel we have no such place as the Temple At Jerusalem, none to which any such promise is made, our Rule is, Every where to Worship the Father:
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God communicateth himself to the Soul in his influences of grace, the Soul communicateth it self to God, in the actings and exercises of its gracious habits,
God Communicateth himself to the Soul in his influences of grace, the Soul Communicateth it self to God, in the actings and exercises of its gracious habits,
When there is a meer bodily service performed either by the lips, or knee, or Eye, the duty is but a mere formality, the Soul hath no communion with God in it, in Praying the man doth not Pray,
When there is a mere bodily service performed either by the lips, or knee, or Eye, the duty is but a mere formality, the Soul hath no communion with God in it, in Praying the man does not Pray,
and daily humbling himself for his imperfection, and flying to Christs intercession and advocation, and exercising faith on his more perfect righteousness.
and daily humbling himself for his imperfection, and flying to Christ Intercession and advocation, and exercising faith on his more perfect righteousness.
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A second thing wherein a fuller communion with God (on the Souls part) lyeth, is, fervency of Spirit, this chiefly respecteth the duties of Prayer, and Praise. The effectual Prayer must be servent, NONLATINALPHABET a Prayer which setteth the whole Soul on work,
A second thing wherein a fuller communion with God (on the Souls part) lies, is, fervency of Spirit, this chiefly respecteth the duties of Prayer, and Praise. The effectual Prayer must be servient, a Prayer which sets the Whole Soul on work,
and while we sing, we must make melody in our hearts to the Lord, Eph. 5. 19. Prayer is oft times in Scripture expressed under the notion of crying, wrestling with God, pouring out of the heart before the Lord, Psal. 142. 2. Psal. 62. 8. David calleth this a pressing hard after God, Psal. 63. 8. some think it is a metaphor from hounds pursuing their game in view.
and while we sing, we must make melody in our hearts to the Lord, Ephesians 5. 19. Prayer is oft times in Scripture expressed under the notion of crying, wrestling with God, pouring out of the heart before the Lord, Psalm 142. 2. Psalm 62. 8. David calls this a pressing hard After God, Psalm 63. 8. Some think it is a metaphor from hounds pursuing their game in view.
3. A third thing is a Freedom of Spirit. This is (as I take it) that which David calls largeness of heart, Psal. 119. v, 32. I will run the way of thy commandments,
3. A third thing is a Freedom of Spirit. This is (as I take it) that which David calls largeness of heart, Psalm 119. v, 32. I will run the Way of thy Commandments,
there is a straitness of heart which at some times is the great grievance, and incumbrance of pious Souls, it is caused sometimes from immoderate sorrow, sometimes from fear sometimes from one cause, sometimes from another,
there is a straitness of heart which At Some times is the great grievance, and encumbrance of pious Souls, it is caused sometime from immoderate sorrow, sometime from Fear sometime from one cause, sometime from Another,
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And by consequence, a freedom of Spirit, a readiness of heart to duty, with a liberty not of tongue onely but of Spirit also (for without the latter, the former is but hypocrisy) advantageth,
And by consequence, a freedom of Spirit, a readiness of heart to duty, with a liberty not of tongue only but of Spirit also (for without the latter, the former is but hypocrisy) advantageth,
5. On Gods part the Souls communion is more full, when it receiveth from God more influences of grace testifying his acceptance of the Souls addresses unto him,
5. On God's part the Souls communion is more full, when it receives from God more influences of grace testifying his acceptance of the Souls Addresses unto him,
or filling it with the sensible manifestations of his love, or inabling it more fully to communicate it self unto God, that it can be more attent in its thoughts, more fervent in Spirit, more free to,
or filling it with the sensible manifestations of his love, or enabling it more Fully to communicate it self unto God, that it can be more attended in its thoughts, more fervent in Spirit, more free to,
Those things that hinder it are, 1. Intestine lusts and motions to sin, Vanity of thoughts, &c. 2. Diabolical Suggestions. Now there are no two things which the pious Soul more deprecateth then these two:
Those things that hinder it Are, 1. Intestine Lustiest and motions to since, Vanity of thoughts, etc. 2. Diabolical Suggestions. Now there Are not two things which the pious Soul more deprecateth then these two:
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Worldly distractions. Observe David how he bewailed his dwelling in Meshek; And having his habitation in the tents of Kedar and how bitterly in three several Psalms he bewails his being banished from Hierusalem, Psalm 42. Psal. 84. Psal. 63. So Psal. 120. v. 5. How sadly doth St. Paul bewail his body of death Rom. 7. 24. 2. From its thirstings after times, and opportunities of communion with God;
Worldly distractions. Observe David how he bewailed his Dwelling in Meshek; And having his habitation in the tents of Kedar and how bitterly in three several Psalms he bewails his being banished from Jerusalem, Psalm 42. Psalm 84. Psalm 63. So Psalm 120. v. 5. How sadly does Saint Paul bewail his body of death Rom. 7. 24. 2. From its thirstings After times, and opportunities of communion with God;
of which also you have instances in all the Psalms before mentioned, Psal. 86. 11. He prays for an heart united to fear the Lords name, Psal. 86. 11. And rejoiceth in a fixed heart, Psal. 57. 7. Psal. 208. v. 1. Nor indeed can it possibly be otherwise as will appear to any Soul that understandeth what communion with God is.
of which also you have instances in all the Psalms before mentioned, Psalm 86. 11. He prays for an heart united to Fear the lords name, Psalm 86. 11. And rejoices in a fixed heart, Psalm 57. 7. Psalm 208. v. 1. Nor indeed can it possibly be otherwise as will appear to any Soul that understands what communion with God is.
Now there is nothing in the World, can possibly appear to a pious Soul to have that degree of goodness in it, that an Ʋnion and communion with God hath, they being things suited to the Souls highest wants.
Now there is nothing in the World, can possibly appear to a pious Soul to have that degree of Goodness in it, that an Ʋnion and communion with God hath, they being things suited to the Souls highest Wants.
Our communion with God, is the great testimony of our union with him, and that Soul that hath no evidence of a communion with God, will find it self at as great a loss to evidence its union with him.
Our communion with God, is the great testimony of our Union with him, and that Soul that hath no evidence of a communion with God, will find it self At as great a loss to evidence its Union with him.
The hypocrite pretends to something of communion with God, but any slight degrees of it, any acts by which he can but fancy he hath any such communion, serve his turn, and satisfy him.
The hypocrite pretends to something of communion with God, but any slight Degrees of it, any acts by which he can but fancy he hath any such communion, serve his turn, and satisfy him.
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A formal hypocrite possibly cannot stop the mouth of his natural conscience, nor save his reputation with the World without the performance of some duties, which God hath instituted, wherein the People of God have a communion with God, he must sometimes pray,
A formal hypocrite possibly cannot stop the Mouth of his natural conscience, nor save his reputation with the World without the performance of Some duties, which God hath instituted, wherein the People of God have a communion with God, he must sometime pray,
A Christian indeed is not to be judged from his praying or hearing, but from his hungring and thirsting after a communion with God in the duties he performeth unto him and after such a communion with God,
A Christian indeed is not to be judged from his praying or hearing, but from his hungering and thirsting After a communion with God in the duties he Performeth unto him and After such a communion with God,
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Desire (not obtained) as well as hope deferred, will make the heart sick, no true Christian but at some times, will find his thoughts more wandring, his Affections more cold, his Spirit more straitned, his Faith more languid;
Desire (not obtained) as well as hope deferred, will make the heart sick, no true Christian but At Some times, will find his thoughts more wandering, his Affections more cold, his Spirit more straitened, his Faith more languid;
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to find this and not to be concerned for it, or troubled at it, is a very ill evidence against the Soul, that it hath no such desires as I have been discoursing of.
to find this and not to be concerned for it, or troubled At it, is a very ill evidence against the Soul, that it hath not such Desires as I have been discoursing of.
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He that desires such a communion with Christ will find some time to get out of the crouds of Worldly business and company, where he knows he cannot have it.
He that Desires such a communion with christ will find Some time to get out of the crouds of Worldly business and company, where he knows he cannot have it.
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When a Boy is first bound Apprentice, he knoweth not how to keep his mind to his business, it is much running after his idle diversions and recreations,
When a Boy is First bound Apprentice, he Knoweth not how to keep his mind to his business, it is much running After his idle diversions and recreations,
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If a man frowns upon one that would come to disturb him in any serious discourse with his friend, he must be very impudent that should continue such interruptions, or repeat them.
If a man frowns upon one that would come to disturb him in any serious discourse with his friend, he must be very impudent that should continue such interruptions, or repeat them.
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Hitherto I have only discoursed a notion of my own as to the Sense of my Text. I told you that the generality of Interpreters take notice of the Noon as the hottest time of the day,
Hitherto I have only discoursed a notion of my own as to the Sense of my Text. I told you that the generality of Interpreters take notice of the Noon as the hottest time of the day,
when the Sun emits its most direct beams, & so by it understand a time of Affliction and trial, for which interpretation, they have that of our Saviour Math. 13. 6. 21. This will afford us two notions, the one more implyed, the other more plainly expressed.
when the Sun emits its most Direct beams, & so by it understand a time of Affliction and trial, for which Interpretation, they have that of our Saviour Math. 13. 6. 21. This will afford us two notions, the one more employed, the other more plainly expressed.
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Prop. That Christ hath feeding, and resting places, and shades, wherewith, and wherein to refresh his Saints in the most scorching times of trial and affliction.
Prop. That christ hath feeding, and resting places, and shades, wherewith, and wherein to refresh his Saints in the most scorching times of trial and affliction.
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David in his 23 Psal. maketh use of this very Metaphor, The Lord (saith he) is my Shepherd, v. 2. He maketh me to lye down in green pastures, he leadeth me besides the still Waters.
David in his 23 Psalm makes use of this very Metaphor, The Lord (Says he) is my Shepherd, v. 2. He makes me to lie down in green pastures, he leads me beside the still Waters.
In the night of death, he folds their Bodies in the grave, their Souls in Abrahams bosom; It is the work of a Shepherd, to provide and look out pasture for his sheep when that ordinary pasture is burnt up like a wilderness;
In the night of death, he folds their Bodies in the grave, their Souls in Abrahams bosom; It is the work of a Shepherd, to provide and look out pasture for his sheep when that ordinary pasture is burned up like a Wilderness;
But you will say to me, what are these shadows from the heat, these feeding, and resting places which Christ hath provided, wherein to feed and rest his flock at such a Noon?
But you will say to me, what Are these shadows from the heat, these feeding, and resting places which christ hath provided, wherein to feed and rest his flock At such a Noon?
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Jeremiah saith, Jer. 15. 16. I found thy words and did eat them and they were the joy and rejoicing of my heart Jeremy possibly there speaketh of the word of Prophecy which was as welcome to him as his meat.
Jeremiah Says, Jer. 15. 16. I found thy words and did eat them and they were the joy and rejoicing of my heart Jeremiah possibly there speaks of the word of Prophecy which was as welcome to him as his meat.
But what was the word of Prophecy but the revelation of the will of God to him, which when it was foretelling some judgment to come upon the People is more ordinarily called, The Burden of the Lord? The Believing Soul also in the Noon time of his Affliction and tryal, finds the word of the Lord, this he digesteth by faith,
But what was the word of Prophecy but the Revelation of the will of God to him, which when it was foretelling Some judgement to come upon the People is more ordinarily called, The Burden of the Lord? The Believing Soul also in the Noon time of his Affliction and trial, finds the word of the Lord, this he digesteth by faith,
I had perisht (saith David) in my affliction if thy word had not been my delight, Psal. 119. v. 92. Latimer is said to have made his last meal upon that promise, 1 Cor. 10. 13. Faithful is God, who will not suffer us to be tempted above what we are able.
I had perished (Says David) in my affliction if thy word had not been my delight, Psalm 119. v. 92. Latimer is said to have made his last meal upon that promise, 1 Cor. 10. 13. Faithful is God, who will not suffer us to be tempted above what we Are able.
and going once to the water side with design to do it, carrying in his pocket the New Testament; he paused a while to read a little and happily fell upon that text, Mat. 1. 28. 29. Come unto me all you that are weary,
and going once to the water side with Design to do it, carrying in his pocket the New Testament; he paused a while to read a little and happily fell upon that text, Mathew 1. 28. 29. Come unto me all you that Are weary,
2. Secondly, Christ sometimes feeds his flock at noon, upon Special Providences. And these are also of several sorts, either of Protection from the Evil, or Sustentation in, and under trouble or deliverances out of trouble sometimes when thousands,
2. Secondly, christ sometime feeds his flock At noon, upon Special Providences. And these Are also of several sorts, either of Protection from the Evil, or Sustentation in, and under trouble or Deliverances out of trouble sometime when thousands,
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The Plague shall not come nigh their dwellings, according to the promise, Psal. 91. v. 7. In a time of famine, Corn shall be fetched out of Egypt for Jacobs Family, the Prophet shall be fed by a raven,
The Plague shall not come High their dwellings, according to the promise, Psalm 91. v. 7. In a time of famine, Corn shall be fetched out of Egypt for Jacobs Family, the Prophet shall be fed by a raven,
3. Thirdly, He sometimes feeds his People by Special influences, either of strengthening or comforting grace. In the multitude of my perplexing thoughts (saith David) thy comforts delight my Soul, Psal. 34. v. 19. As the sufferings of Christ abound in us, (saith the Apostle) so our consolations abound by Christ, 2 Corinth. 1. 5. He will (saith Job) put strength into me.
3. Thirdly, He sometime feeds his People by Special influences, either of strengthening or comforting grace. In the multitude of my perplexing thoughts (Says David) thy comforts delight my Soul, Psalm 34. v. 19. As the sufferings of christ abound in us, (Says the Apostle) so our consolations abound by christ, 2 Corinth. 1. 5. He will (Says Job) put strength into me.
Rejoycing in tribulation floweth not from the Tribulation. For no affliction is joyous, but grievous, but from the influences of God upon the Soul in, and under its tribulation.
Rejoicing in tribulation flows not from the Tribulation. For no affliction is joyous, but grievous, but from the influences of God upon the Soul in, and under its tribulation.
But herein is the Love of Christ manifested to those that have relation to him, my Soul (saith Mary, Luk. 1. 4647.) doth magnify the Lord, and my spirit hath rejoyced in God my Saviour,
But herein is the Love of christ manifested to those that have Relation to him, my Soul (Says Marry, Luk. 1. 4647.) does magnify the Lord, and my Spirit hath rejoiced in God my Saviour,
Christ regardeth the low estate of his People, he leaveth them not when they are in distress, Isaiah 43. 1, 2. Fear not, for I have redeemed thee, I have called thee by thy name;
christ Regardeth the low estate of his People, he Leaveth them not when they Are in distress, Isaiah 43. 1, 2. fear not, for I have redeemed thee, I have called thee by thy name;
and through the rivers, they shall not overflow thee, when thou walkest through the fire, thou shalt not be burnt neither shall the flame kindle upon thee:
and through the Rivers, they shall not overflow thee, when thou walkest through the fire, thou shalt not be burned neither shall the flame kindle upon thee:
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yet even then they can rejoyce in the Lord and be glad in the God of their Salvation, Habak. 3. 17, 18, 19. Ʋnder his shades we shall live (saith the Afflicted Church, Lam. 4. 20. I state under his shadow with great delight, saith the Spouse, Cant. 2. 3. There are many promises which God hath made to his People to be their hiding place, their rock, their Covert, their shadow from the storm, and from the tempest. To which I refer you. In the next place;
yet even then they can rejoice in the Lord and be glad in the God of their Salvation, Habak. 3. 17, 18, 19. Ʋnder his shades we shall live (Says the Afflicted Church, Lam. 4. 20. I state under his shadow with great delight, Says the Spouse, Cant 2. 3. There Are many promises which God hath made to his People to be their hiding place, their rock, their Covert, their shadow from the storm, and from the tempest. To which I refer you. In the next place;
whether such as lie under the present pressures of Tryals or Afflictions, or such as have these storms in prospect, though they be not already fallen upon them.
whither such as lie under the present pressures of Trials or Afflictions, or such as have these storms in prospect, though they be not already fallen upon them.
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Is the noon of Tryals and Afflictions come upon any of you? Hath the Lord taken away those gourds which heretofore were a shade to you, your health, friends, estate, your outward comforts, of what kind soever? yet be of good cheer, God is only changing your Souls Pastures:
Is the noon of Trials and Afflictions come upon any of you? Hath the Lord taken away those gourds which heretofore were a shade to you, your health, Friends, estate, your outward comforts, of what kind soever? yet be of good cheer, God is only changing your Souls Pastures:
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hitherto your great Shepherd hath fed you in the fields of sensible comforts and enjoyments, things that are seen, he is now calling you to live upon things that are invisible,
hitherto your great Shepherd hath fed you in the fields of sensible comforts and enjoyments, things that Are seen, he is now calling you to live upon things that Are invisible,
A noon may come, but Christ hath a shadow, a feeding, a resting place for his flocks at noon. That God who hath kept thee in health, will also keep thee in sickness.
A noon may come, but christ hath a shadow, a feeding, a resting place for his flocks At noon. That God who hath kept thee in health, will also keep thee in sickness.
and an evil in prospect, is greater than when it is fallen upon a person. Let this incourage you to hear that Christ hath shades for his People at noon.
and an evil in prospect, is greater than when it is fallen upon a person. Let this encourage you to hear that christ hath shades for his People At noon.
Whilst thou art an Egyptian, thou canst not look for the Priviledges of one that is an Inhabitant in Goshen. Doest thou ask me how can this be? How should I who am a Goat be transformed into a Sheep? Our Saviour answers thee, Except a man be born again, he cannot see the Kingdom of God;
While thou art an Egyptian, thou Canst not look for the Privileges of one that is an Inhabitant in Goshen. Dost thou ask me how can this be? How should I who am a Goat be transformed into a Sheep? Our Saviour answers thee, Except a man be born again, he cannot see the Kingdom of God;
Regeneration, a new Birth, from the holy Spirit, can only make this Spiritual Metamorphosis. Thy work in order to it, lyeth only in some external actions, such as refraining what thou canst from sin, waiting upon God in Ordinances, calling upon God in Prayer, not resisting the motions of his holy Spirit. 2d Branch. Secondly;
Regeneration, a new Birth, from the holy Spirit, can only make this Spiritual Metamorphosis. Thy work in order to it, lies only in Some external actions, such as refraining what thou Canst from since, waiting upon God in Ordinances, calling upon God in Prayer, not resisting the motions of his holy Spirit. 2d Branch. Secondly;
This Discourse ought to quicken such as are of the Flock of Christ in all their Noons of Affliction and Trial, to betake themselves to Christ's shades, to the places where Christ useth to feed,
This Discourse ought to quicken such as Are of the Flock of christ in all their Noons of Affliction and Trial, to betake themselves to Christ's shades, to the places where christ uses to feed,
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We must intitle our selves to the great Shepherd of our Souls, as our Shepherd, before we can expect that he should in a scorching time make us to lie down in green Pastures,
We must entitle our selves to the great Shepherd of our Souls, as our Shepherd, before we can expect that he should in a scorching time make us to lie down in green Pastures,
and lead us besides the still waters, and encourage our selves as David, Psal. 23. 4. Though I walk through the shadow of death, I shall fear none evill, for thou art with me;
and led us beside the still waters, and encourage our selves as David, Psalm 23. 4. Though I walk through the shadow of death, I shall Fear none evil, for thou art with me;
2. That done, a Christian's next work is, to look out the Promises which God hath made, either such as are more general, and respect his People under any Trial,
2. That done, a Christian's next work is, to look out the Promises which God hath made, either such as Are more general, and respect his People under any Trial,
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or such as are more special, and relate to the People under any Trial, or such as are more special, and relate to the People of God under such particular pressures of Affliction that they lie under.
or such as Are more special, and relate to the People under any Trial, or such as Are more special, and relate to the People of God under such particular pressures of Affliction that they lie under.
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Our coming is by Faith, committing our selves unto God, and trusting in him, 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God, commit the keeping of their Souls unto him in well doing, as unto a faithful Creator.
Our coming is by Faith, committing our selves unto God, and trusting in him, 1 Pet. 4. 19. Wherefore let them that suffer according to the will of God, commit the keeping of their Souls unto him in well doing, as unto a faithful Creator.
In such a time therefore let every good Christian call the Promises to his mind, whet them upon his Soul, offer his Soul to them, call upon it to trust in them.
In such a time Therefore let every good Christian call the Promises to his mind, whet them upon his Soul, offer his Soul to them, call upon it to trust in them.
The Promises are oft-times made in general, for help, deliverance, strength, and the like, without specifying the particular way and method which God will use, and without limitations of time;
The Promises Are ofttimes made in general, for help, deliverance, strength, and the like, without specifying the particular Way and method which God will use, and without limitations of time;
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we must not deal falsly in our Covenant with him, nor suffer our steps to decline from his way, Psal. 44. The Promise, Psal. 37. 4. that we shall dwell in the Land,
we must not deal falsely in our Covenant with him, nor suffer our steps to decline from his Way, Psalm 44. The Promise, Psalm 37. 4. that we shall dwell in the Land,
let us build here two Tabernacles, one for the Spouse, another for her Beloved. What she would have in this Petition clouded with Metaphors, I have more fully before opened, either a more full communion with Christ, most free from interruptions:
let us built Here two Tabernacles, one for the Spouse, Another for her beloved. What she would have in this Petition clouded with Metaphors, I have more Fully before opened, either a more full communion with christ, most free from interruptions:
I have but one thing to add, before I come to the words, which are the reason of her Petition, that is from the form of the words, considered as a prayer,
I have but one thing to add, before I come to the words, which Are the reason of her Petition, that is from the from of the words, considered as a prayer,
Return unto me, for I am married unto you (saith the Lord) was Gods language of old to his ancient Spouse, the People of the Jews. The Apostle largely pursueth the same metaphor, Eph. 5. 32. This is a great mystery, I speak concerning Christ and the Church, so he concludeth his discourse;
Return unto me, for I am married unto you (Says the Lord) was God's language of old to his ancient Spouse, the People of the jews. The Apostle largely pursueth the same metaphor, Ephesians 5. 32. This is a great mystery, I speak Concerning christ and the Church, so he Concludeth his discourse;
so hath the believing Soul, so that he at all times prayeth with David, Psal. 27. 9. Hide not thy face from me, put not away thy Servant in anger, thou hast been my help, leave me not,
so hath the believing Soul, so that he At all times Prayeth with David, Psalm 27. 9. Hide not thy face from me, put not away thy Servant in anger, thou hast been my help, leave me not,
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The Child of God knoweth what will follow at any time, if the Sun of Righteousness doth not shine upon him, all his protection, strength, life, healing is in the shadow of his Wings.
The Child of God Knoweth what will follow At any time, if the Sun of Righteousness does not shine upon him, all his protection, strength, life, healing is in the shadow of his Wings.
yet at such times they have used themselves to more solemn addresses, and applications to God, of which you have plentiful instances in Scriptures, in the solemn fasts, and prayers put up to God in such times,
yet At such times they have used themselves to more solemn Addresses, and applications to God, of which you have plentiful instances in Scriptures, in the solemn fasts, and Prayers put up to God in such times,
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so again, Psal. 35. 22. It was a time of great outward straights with David, as you may see by reading all the former part of that Psalm, v. 22. This (saith he) thou hast seen O God, keep not silence, O Lord be not thou far from me;
so again, Psalm 35. 22. It was a time of great outward straights with David, as you may see by reading all the former part of that Psalm, v. 22. This (Says he) thou hast seen O God, keep not silence, Oh Lord be not thou Far from me;
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2. We should see as much in God, and in Christ to uphold, and maintain our selves in an evil day, as at any other times, for the promises are the same,
2. We should see as much in God, and in christ to uphold, and maintain our selves in an evil day, as At any other times, for the promises Are the same,
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and Christ in whom all the promises are yea, and Amen, is the same, and Gods all-sufficiency is the same, he is at all times the God that changeth not.
and christ in whom all the promises Are yea, and Amen, is the same, and God's All-sufficiency is the same, he is At all times the God that changes not.
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If the Affliction be some divine desertion, then the sensible consolations of the Holy Spirit fail also, what Daviá said in his prosperity, Psal. 30. 6. I shall never be moved, we are all of us too prone to say in the day of our prosperity, but as it fared him with, v. 7. so it fareth with us, when the Lord hideth his face we are troubled.
If the Affliction be Some divine desertion, then the sensible consolations of the Holy Spirit fail also, what Daviá said in his Prosperity, Psalm 30. 6. I shall never be moved, we Are all of us too prove to say in the day of our Prosperity, but as it fared him with, v. 7. so it fareth with us, when the Lord Hideth his face we Are troubled.
nor Eye God as we should do, as the Author of them, but in the noon time of our tryals, and afflictions, whether more immediately from God, in bodily afflictions, or divine desertions, or more immediately from men,
nor Eye God as we should do, as the Author of them, but in the noon time of our trials, and afflictions, whither more immediately from God, in bodily afflictions, or divine desertions, or more immediately from men,
The Devil knew this well enough, when he replyed to God commending his servant Job, Put forth now thine hand and touch him, and he will eurse thee to thy face.
The devil knew this well enough, when he replied to God commending his servant Job, Put forth now thine hand and touch him, and he will eurse thee to thy face.
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then when Iniquities prevail against him. When Paul cries out of the body of death, he presently cries out, O wretched man that I am who shall deliver me?
then when Iniquities prevail against him. When Paul cries out of the body of death, he presently cries out, Oh wretched man that I am who shall deliver me?
and keep close to him, but of Diabolical Suggestions and temptations also. When the Devil is making tryal whether he can pluck a Soul out of Christs hand,
and keep close to him, but of Diabolical Suggestions and temptations also. When the devil is making trial whither he can pluck a Soul out of Christ hand,
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The Psalmist calls the Devil The fowler and he knows hard weather is the best time for his purpose, he first gets a commission against Job to take away all that he had, saving his life onely and then his Wife cometh,
The Psalmist calls the devil The Fowler and he knows hard weather is the best time for his purpose, he First gets a commission against Job to take away all that he had, Saving his life only and then his Wife comes,
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This was the reason of Saint Pauls writing to the Church of Corinth to restore the incestuous Person who by his order was cast out of their communion,
This was the reason of Saint Paul's writing to the Church of Corinth to restore the incestuous Person who by his order was cast out of their communion,
It were mighty madness for any in a morning (though it be never so cool) to conclude it would never be Noon or Night. Man is born to trouble (saith Job) as the sparks flie upward.
It were mighty madness for any in a morning (though it be never so cool) to conclude it would never be Noon or Night. Man is born to trouble (Says Job) as the sparks fly upward.
I before noted, that covering denoted three things amongst the Eastern Nations. 1. Modesty. Virgins therefore went vailed into the company of men especially. 2. Shame. Harlots therefore covered themselves,
I before noted, that covering denoted three things among the Eastern nations. 1. Modesty. Virgins Therefore went veiled into the company of men especially. 2. Shame. Harlots Therefore covered themselves,
God had often delievered the Jews in their distresses, when they cryed unto him, Judg. 10. 6. They did evil•again in the sight of the Lord, and served Balaam and Ashtaroth, the gods of Syria and Moab, v. 7. God sold them into the hands of the Philistins, and into the hands of the Children of Ammon. V. 10. They again cryed unto the Lord;
God had often Delivered the jews in their Distresses, when they cried unto him, Judges 10. 6. They did evil•again in the sighed of the Lord, and served balaam and Ashtaroth, the God's of Syria and Moab, v. 7. God sold them into the hands of the philistines, and into the hands of the Children of Ammon. V. 10. They again cried unto the Lord;
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observe what answer God gave them, v. 11, 12. Did not I deliver you from the Egyptians, and from the Amorites, from the Children of Ammon, and from the Philistins? The Zidonians also,
observe what answer God gave them, v. 11, 12. Did not I deliver you from the egyptians, and from the amorites, from the Children of Ammon, and from the philistines? The Zidonians also,
so we shall have a more special apprehension of that need in any time of affliction and distress, we stand highly concerned to take heed how we carry our selves to him in the time of our health, peace, liberty, prosperity.
so we shall have a more special apprehension of that need in any time of affliction and distress, we stand highly concerned to take heed how we carry our selves to him in the time of our health, peace, liberty, Prosperity.
So as considering our subjections to trials and afflictions, here is a potent Argument to persuade our keeping close to the Laws of Christ while we are at liberty.
So as considering our subjections to trials and afflictions, Here is a potent Argument to persuade our keeping close to the Laws of christ while we Are At liberty.
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and have done with the Spouse's Petition, and come to that Argument by which she presseth this Petition, — For why should I be as one who turneth aside by the flocks of thy Companions? When I opened the words, I noted to you, That the 70 Interpreters, Montanus, and some others, translate the words as one that covereth her self.
and have done with the Spouse's Petition, and come to that Argument by which she Presseth this Petition, — For why should I be as one who turns aside by the flocks of thy Sodales? When I opened the words, I noted to you, That the 70 Interpreters, Montanus, and Some Others, translate the words as one that Covereth her self.
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NONLATINALPHABET, so the Dutch Annotators; Junius and Tremellius, as one that stretcheth out a Tent, by the flocks of thy Companions. The Syriack, and the Ethiopick Versions, and the Vulg. Lat. who is also followed by Pagnine, translate it, as one that wandreth, or one that turneth aside.
, so the Dutch Annotators; Junius and Tremellius, as one that Stretcheth out a Tent, by the flocks of thy Sodales. The Syriac, and the Ethiopic Versions, and the Vulgar Lat. who is also followed by Pagnine, translate it, as one that wanders, or one that turns aside.
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Or if you take it in the second sense, she plainly hints her aptness to wander without the conduct and guidance of the Lord Jesus Christ, and accordingly she deprecateth it.
Or if you take it in the second sense, she plainly hints her aptness to wander without the conduct and guidance of the Lord jesus christ, and accordingly she deprecateth it.
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By that term [ the flocks of thy Companions ] I told you some understanding Idolaters, some, Hereticks, the Idolater makes his Idol Christs Companion, giving it the same worship that is due to him.
By that term [ the flocks of thy Sodales ] I told you Some understanding Idolaters, Some, Heretics, the Idolater makes his Idol Christ Companion, giving it the same worship that is due to him.
1. Here are two things which the Spouse seemeth to fear, and so deprecateth, Sin, and Scandal; Sin especially those two great Sins of Idolatry and Heresie. Scandal lest she should be any ways a reproach to the Gospel,
1. Here Are two things which the Spouse seems to Fear, and so deprecateth, since, and Scandal; since especially those two great Sins of Idolatry and Heresy. Scandal lest she should be any ways a reproach to the Gospel,
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2. The Spouse in this reason that she gives for her Petition, doth suggest, that without the influence and support of her Lord, she should never be able in an hour of great temptation, to make straight steps to her feet,
2. The Spouse in this reason that she gives for her Petition, does suggest, that without the influence and support of her Lord, she should never be able in an hour of great temptation, to make straight steps to her feet,
and to keep her self upright, she should be ready to wander and turn aside. 3. That which the Spouse expresseth, is an earnest desire to be kept from sin, and from scandal:
and to keep her self upright, she should be ready to wander and turn aside. 3. That which the Spouse Expresses, is an earnest desire to be kept from since, and from scandal:
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if thou dost not shew me, where at such times thou feedest thy flocks, and makest them to rest at Noon, I shall wander, I shall turn aside by the flocks of those that are set up for thy Companions;
if thou dost not show me, where At such times thou Feedest thy flocks, and Makest them to rest At Noon, I shall wander, I shall turn aside by the flocks of those that Are Set up for thy Sodales;
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Or, why should I walk as a mourner, covered and dejected? or as an unbeliever, one that is not married to thee? Those senses of the words express her fear of scandal.
Or, why should I walk as a mourner, covered and dejected? or as an unbeliever, one that is not married to thee? Those Senses of the words express her Fear of scandal.
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The Apostle gives you the full notion of it when he calleth it NONLATINALPHABET, A Non-conformity to the divine law, which notion comprehendeth original sin, which lyeth in the absence of the divine Image,
The Apostle gives you the full notion of it when he calls it, A Nonconformity to the divine law, which notion comprehendeth original since, which lies in the absence of the divine Image,
and the ill complexion of the Soul resulting from it, and actual sin, which is well described by Augustine to be, every thought, Word, and deed which is contrary to the holy Law of God.
and the ill complexion of the Soul resulting from it, and actual since, which is well described by Augustine to be, every Thought, Word, and deed which is contrary to the holy Law of God.
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and that dependeth upon another Metaphor we often meet with in Scripture, comparing a course of holiness unto a way, with relation to which sin (which is a deviation from holiness) is expressed by the notions of erring, wandering, going astray, turning aside, &c. The Precepts of God are expressed also under the notion of a rule and a guide;
and that dependeth upon Another Metaphor we often meet with in Scripture, comparing a course of holiness unto a Way, with Relation to which sin (which is a deviation from holiness) is expressed by the notions of erring, wandering, going astray, turning aside, etc. The Precepts of God Are expressed also under the notion of a Rule and a guide;
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For as there is a difference in the guilt of sin, so there will be a difference in the Souls fear, it will most tremble at those sins which render it most obnoxious to the wrath of God, of which nature Idolatry is; and indeed the guilt of it much lyeth here, that in that sin the creature is made the companion of God,
For as there is a difference in the guilt of since, so there will be a difference in the Souls Fear, it will most tremble At those Sins which render it most obnoxious to the wrath of God, of which nature Idolatry is; and indeed the guilt of it much lies Here, that in that since the creature is made the Companion of God,
and fall, the Word which the Septuagint translate by this Word we translate a stumbling block, Levit. 19. 14. Thou shalt not put a stumbling block before the blind.
and fallen, the Word which the septuagint translate by this Word we translate a stumbling block, Levit. 19. 14. Thou shalt not put a stumbling block before the blind.
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The Hebrew Word is by our translators rendred offence, 1 Sam. 25. 31. This is all we can get from the Etymology of the Word, it signifies any thing at which another stumbles,
The Hebrew Word is by our translators rendered offence, 1 Sam. 25. 31. This is all we can get from the Etymology of the Word, it signifies any thing At which Another stumbles,
These are now only passive Scandals, Scandals taken, and not given, and the guilt lyeth not upon those who do the actions but upon those who are troubled that others are more righteous then they,
These Are now only passive Scandals, Scandals taken, and not given, and the guilt lies not upon those who do the actions but upon those who Are troubled that Others Are more righteous then they,
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and sin against God, (for he that doubteth is damned if he eateth, that which another who doubteth not may freely eat.) I say as to such Scandals there is a very hard question in Divinity, viz. what is a Christians duty, suppose him pressed by a Superiours command on the one side,
and since against God, (for he that doubteth is damned if he Eateth, that which Another who doubteth not may freely eat.) I say as to such Scandals there is a very hard question in Divinity, viz. what is a Christians duty, suppose him pressed by a Superiors command on the one side,
whether they be so or no, is what no weighed Divine will say; whether this be not, though not Originally, yet with respect to circumstances a thing unlawful,
whither they be so or no, is what not weighed Divine will say; whither this be not, though not Originally, yet with respect to Circumstances a thing unlawful,
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That St. Paul said he would never eat flesh while the World stood rather then make his brother to offend, 1 Cor. 8. 13. I observe, St. Paul doth not say I will eat no meat, but no flesh while the World standeth;
That Saint Paul said he would never eat Flesh while the World stood rather then make his brother to offend, 1 Cor. 8. 13. I observe, Saint Paul does not say I will eat no meat, but no Flesh while the World Stands;
Besides, the Scandal in the case is but a contingency, he is not sure his Brother will be made to offend by his example or action. The case is a very hard case,
Beside, the Scandal in the case is but a contingency, he is not sure his Brother will be made to offend by his Exampl or actium. The case is a very hard case,
As it hazardeth the Souls Salvation. As indeed it is the cause of that evil, all that evil that can befall a man, especially considering that every good Christian knoweth this,
As it hazardeth the Souls Salvation. As indeed it is the cause of that evil, all that evil that can befall a man, especially considering that every good Christian Knoweth this,
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He that loves the Lord hateth evil, Psal. 97. 10. David hated the works of them that turned aside, Psal. 101. 3. Now whatsoever is the object of our hatred when it cometh near us,
He that loves the Lord hates evil, Psalm 97. 10. David hated the works of them that turned aside, Psalm 101. 3. Now whatsoever is the Object of our hatred when it comes near us,
The case is also the same, if it be caused through an ill use of our liberty, in a case where we have a perfect liberty, though the act be not in it self sinful,
The case is also the same, if it be caused through an ill use of our liberty, in a case where we have a perfect liberty, though the act be not in it self sinful,
Those golden Rules given us by the Apostle, in 1 Cor. 10. 31, 32, 33. There are three great Reasons why every good Christian will as much fear scandal, as any other more plain downright sinning.
Those golden Rules given us by the Apostle, in 1 Cor. 10. 31, 32, 33. There Are three great Reasons why every good Christian will as much Fear scandal, as any other more plain downright sinning.
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that is an end we must aim at in all our actions, whether Natural, Moral, or Religious. The glory of God is as much prejudiced by the sin of another, as by my own sin;
that is an end we must aim At in all our actions, whither Natural, Moral, or Religious. The glory of God is as much prejudiced by the since of Another, as by my own since;
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how much greater hatred must it speak in us to give him Exemplum malae rei aedificantes in gehennam (as Tertullian somewhere describes scandal) to set him an example contributing to his destruction.
how much greater hatred must it speak in us to give him Exemplum Malae rei aedificantes in gehennam (as Tertullian somewhere describes scandal) to Set him an Exampl contributing to his destruction.
In such a case it is rather the effect of a natural disease, than the genuine and proper motion of a reasonable Soul. A man also free from that distemper, through ignorance and infirmity may be afraid of actions as sinful, which indeed are not so;
In such a case it is rather the Effect of a natural disease, than the genuine and proper motion of a reasonable Soul. A man also free from that distemper, through ignorance and infirmity may be afraid of actions as sinful, which indeed Are not so;
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Let others despise and mock at Persons, as those that would be too precise and pure, that durst not do some actions as to which others make no difficulty;
Let Others despise and mock At Persons, as those that would be too precise and pure, that durst not do Some actions as to which Others make no difficulty;
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or any pits uncovered, from whence Persons in the dark may receive any mischief, and this is but in conformity to the antient Law of God, which commanded the Jews to lay no stumbling blocks in the way of the blind:
or any pits uncovered, from whence Persons in the dark may receive any mischief, and this is but in conformity to the ancient Law of God, which commanded the jews to lay no stumbling blocks in the Way of the blind:
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and the peace of their own Souls, and to hazard their own eternal Salvation? If men had any drams of true Brotherly Love, they would at least forbear actions,
and the peace of their own Souls, and to hazard their own Eternal Salvation? If men had any drams of true Brotherly Love, they would At least forbear actions,
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so no Superiours ought to command me to do any such things: Superiours therefore unquestionably sin, in making any such things the matters of their command.
so no Superiors ought to command me to do any such things: Superiors Therefore unquestionably since, in making any such things the matters of their command.
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because his command in this case is contrary to the command of God who hath commanded him as well as me to give no offence, to lay no stumbling block in the way of his Brother.
Because his command in this case is contrary to the command of God who hath commanded him as well as me to give no offence, to lay no stumbling block in the Way of his Brother.
Whether in a matter, as to which I have originally a perfect liberty, and so judge but through the iniquity of a Superiors command, must either do or forbear this or that action or ruin my self and family:
Whither in a matter, as to which I have originally a perfect liberty, and so judge but through the iniquity of a Superiors command, must either doe or forbear this or that actium or ruin my self and family:
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and on the other side, if I do do it, or do forbear it, I see I shall not only grieve my Brother, but cause him to sin probably, what is my duty? Whether ought the contingency of my Brothers stumbling, and sinning by my example, to rule me and cause me rather to chuse the loss of all.
and on the other side, if I do do it, or do forbear it, I see I shall not only grieve my Brother, but cause him to sin probably, what is my duty? Whither ought the contingency of my Brother's stumbling, and sinning by my Exampl, to Rule me and cause me rather to choose the loss of all.
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My reason is, because my Brothers fall is not necessitated by my action, he ought to live by rule not by example, to follow me no further then I follow Christ, to allow me to live by my own faith, while yet he lives and walks by his own faith.
My reason is, Because my Brother's fallen is not necessitated by my actium, he ought to live by Rule not by Exampl, to follow me no further then I follow christ, to allow me to live by my own faith, while yet he lives and walks by his own faith.
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Oh! how happy would the World be, if Superiors would only press things which they apprehend necessary by a divine Precept (I mean in relation to the things of God,
Oh! how happy would the World be, if Superiors would only press things which they apprehend necessary by a divine Precept (I mean in Relation to the things of God,
for in civil things Superiours are more absolute Judges) and if in any thing they mistake and apprehend things such which indeed are not, they would be very tender (for that can be but in very few cases) and if private Persons, would learn not to judge others but in things where they see them act apertly,
for in civil things Superiors Are more absolute Judges) and if in any thing they mistake and apprehend things such which indeed Are not, they would be very tender (for that can be but in very few cases) and if private Persons, would Learn not to judge Others but in things where they see them act apertly,
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and plainly against the will of God, and not arrogate infallibility to themselves, and others would learn not to be too positive upon their own apprehensions,
and plainly against the will of God, and not arrogate infallibility to themselves, and Others would Learn not to be too positive upon their own apprehensions,
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I shall shut up this discourse with an Exhortation to Christians, to make sin, and Scandal the objects of their fear I shall not need to inlarge much upon the first, it being the confessed duty of every one that owneth the name of a Christian,
I shall shut up this discourse with an Exhortation to Christians, to make since, and Scandal the objects of their Fear I shall not need to enlarge much upon the First, it being the confessed duty of every one that owneth the name of a Christian,
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this was that which stuck to David, when he had committed those two great sins of Adultery with Bathsheba, and the murder of Uriah, and God had declared his pardoning him these sins, nevertheless saith he, because thou hast made the Enemies of God to Blaspheme, the Child shall dye, the Sword shall never depart from thy house.
this was that which stuck to David, when he had committed those two great Sins of Adultery with Bathsheba, and the murder of Uriah, and God had declared his pardoning him these Sins, nevertheless Says he, Because thou hast made the Enemies of God to Blaspheme, the Child shall die, the Sword shall never depart from thy house.
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2. But 2dly good Christians are not only concerned to take heed of such actions, as are acts of plain impiety and unrighteousness. But of such behaviour, and such acts,
2. But 2dly good Christians Are not only concerned to take heed of such actions, as Are acts of plain impiety and unrighteousness. But of such behaviour, and such acts,
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The sober and serious Christian, that knoweth his times to laugh, and times to weep, and decent measures to be observed in both, is the only man that honoureth Religion.
The Sobrium and serious Christian, that Knoweth his times to laugh, and times to weep, and decent measures to be observed in both, is the only man that Honoureth Religion.
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He that walks covered, by the flocks of Christs companions, covered as a mourner, or covered as if he were not married to Christ, or covered as an harlot, whose face is always full of shame and his Eyes always full of tears, doth not honour Religion;
He that walks covered, by the flocks of Christ Sodales, covered as a mourner, or covered as if he were not married to christ, or covered as an harlot, whose face is always full of shame and his Eyes always full of tears, does not honour Religion;
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Canst thou be merry, canst thou play foolish Soul who sinnedst to day? (saith our English Poet) we sin too much to be over frolick. Both these extreams are to be avoided.
Canst thou be merry, Canst thou play foolish Soul who sinnedst to day? (Says our English Poet) we since too much to be over frolic. Both these extremes Are to be avoided.
and who give themselves a liberty to say, Quidlibet de quolibet, any thing of any Persons, who say, report and we will report it. Hence James accounts the Government of the tongue to the perfection of Religion. The tongue is a little member, saith James, Jam. 2. 5 but it kindleth great fires, it is a World of iniquity, an unruly evil, full of deadly Poison; I know nothing by which Religion is more Scandalized,
and who give themselves a liberty to say, Quidlibet de quolibet, any thing of any Persons, who say, report and we will report it. Hence James accounts the Government of the tongue to the perfection of Religion. The tongue is a little member, Says James, Jam. 2. 5 but it kindleth great fires, it is a World of iniquity, an unruly evil, full of deadly Poison; I know nothing by which Religion is more Scandalized,
He reckons them as Persons that walk disorderly, 2 Thes. 3. 11. He joyneth them with idle Persons, 2 Tim. 5. 13. He commands men to take heed of suffering upon this score, 1 Pet. 4. 15. 3. And lastly;
He reckons them as Persons that walk disorderly, 2 Thebes 3. 11. He Joineth them with idle Persons, 2 Tim. 5. 13. He commands men to take heed of suffering upon this score, 1 Pet. 4. 15. 3. And lastly;
Good Christians ought to take heed of those actions or carriages, which although themselves judge lawful, (and possibly they are so) yet are generally offensive to Christians,
Good Christians ought to take heed of those actions or carriages, which although themselves judge lawful, (and possibly they Are so) yet Are generally offensive to Christians,
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though thou thinkest lawful, yet thou feest will be grievous aad offensive to others. 2. As to our Civil behaviour in matters of habits and dresses. It may be thou thinkest the things in themselves lawful, others think them unlawful.
though thou Thinkest lawful, yet thou feest will be grievous and offensive to Others. 2. As to our Civil behaviour in matters of habits and Dresses. It may be thou Thinkest the things in themselves lawful, Others think them unlawful.
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Why shouldst thou walk like one covered by the flock of Christ's Companions? Why shouldest thou for an indifferent thing, bring thy self under the hard thoughts of any number of serious Christians.
Why Shouldst thou walk like one covered by the flock of Christ's Sodales? Why Shouldst thou for an indifferent thing, bring thy self under the hard thoughts of any number of serious Christians.
why shouldest thou not chuse the less offensive part? You may learn from 1 Cor. 11. that Christians in such things as these are to have a great respect to the common guise and custom of places,
why Shouldst thou not choose the less offensive part? You may Learn from 1 Cor. 11. that Christians in such things as these Are to have a great respect to the Common guise and custom of places,
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I believe good Christians as much prohibited the habits of prophane Persons, so far as they are distinct from those of the generality of sober Christians:
I believe good Christians as much prohibited the habits of profane Persons, so Far as they Are distinct from those of the generality of Sobrium Christians:
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So in matters of Pastime and Recreation: For Games depending upon meer Lot and Chance. What though Judicious Divines do not all determine them unlawful,
So in matters of Pastime and Recreation: For Games depending upon mere Lot and Chance. What though Judicious Divines do not all determine them unlawful,
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yet some do, others, and many conscientious Christians, doubt concerning them; possibly thou dost not; if thou doubtest, thou art bound to forbear them, to take the safer part;
yet Some do, Others, and many conscientious Christians, doubt Concerning them; possibly thou dost not; if thou doubtest, thou art bound to forbear them, to take the safer part;
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why should thy Liberty be condemned by other mens Consciences? Why shouldest thou walk covered by the flocks of Christ's Companions? I shall shut up this Discourse with the words of the Apostle, Phil. 4. 8. Finally Brethren, Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
why should thy Liberty be condemned by other men's Consciences? Why Shouldst thou walk covered by the flocks of Christ's Sodales? I shall shut up this Discourse with the words of the Apostle, Philip 4. 8. Finally Brothers, Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
1. It is not a corporeal visible Beauty, but spiritual and invisible. When we speak of Beauty, we ordinarily understand a symmetry of bodily parts, with a due mixture of the colours of flesh and blood commending it self to the carnal Eye.
1. It is not a corporeal visible Beauty, but spiritual and invisible. When we speak of Beauty, we ordinarily understand a symmetry of bodily parts, with a due mixture of the colours of Flesh and blood commending it self to the carnal Eye.
This is that of which Solomon saith, Favour is deceitful; Beauty is vain, but none I hope will have so gross a conception of the Soul's Beauty in the Eyes of Christ, who seeth not as man seeth,
This is that of which Solomon Says, Favour is deceitful; Beauty is vain, but none I hope will have so gross a conception of the Soul's Beauty in the Eyes of christ, who sees not as man sees,
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O what brave houses hath the God of Nature made, but what ill Tenants hath the Devil thrust into them? Within there dwells nothing but Pride, Ignorance, Lust Vanity, and other Inmates of corruption.
Oh what brave houses hath the God of Nature made, but what ill Tenants hath the devil thrust into them? Within there dwells nothing but Pride, Ignorance, Lust Vanity, and other Inmates of corruption.
Our Saviour hath fitted them with a name, they are Painted Sepulchres. The Spouse's Beauty is spiritual, her Ornaments are the hidden man of the heart, in that which is not corruptible (as the Apostle speaketh,) 1 Pet. 3. 4. And as corporeal Beauty lieth in the due proportion of the parts of the body one to another,
Our Saviour hath fitted them with a name, they Are Painted Sepulchres. The Spouse's Beauty is spiritual, her Ornament Are the hidden man of the heart, in that which is not corruptible (as the Apostle speaks,) 1 Pet. 3. 4. And as corporeal Beauty lies in the due proportion of the parts of the body one to Another,
So this Spiritual Beauty lieth in the proportion of the Soul and its several powers and faculties to the Divine Rule, its Symmetry with the Divine Nature;
So this Spiritual Beauty lies in the proportion of the Soul and its several Powers and faculties to the Divine Rule, its Symmetry with the Divine Nature;
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an unjust and unrighteous man, &c. But the Beauty of a Child of God lieth deeper, and more remote from a carnal mans apprehension, in the Souls Symmetry with the pure, and holy nature of God. the proportions of his Soul to the pattern of a disciple of Christ as his lineaments are drawn in holy Writ.
an unjust and unrighteous man, etc. But the Beauty of a Child of God lies Deeper, and more remote from a carnal men apprehension, in the Souls Symmetry with the pure, and holy nature of God. the proportions of his Soul to the pattern of a disciple of christ as his lineaments Are drawn in holy Writ.
This the natural Eye seeth not, the Spiritual man alone discerneth, nor doth he at all times discern it in ano ther, Eli could not see Hannahs beauty,
This the natural Eye sees not, the Spiritual man alone discerneth, nor does he At all times discern it in anon there, Eli could not see Hannahs beauty,
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2. Secondly, It is not a Native but an adventitious beauty, you (saith the Apostle) hath he quickened who were dead in trespasses and sins. Eph. 2. 1. Children of wrath by nature even as others, v. 3. By nature there is none righteous, no not one, none that understandeth,
2. Secondly, It is not a Native but an adventitious beauty, you (Says the Apostle) hath he quickened who were dead in Trespasses and Sins. Ephesians 2. 1. Children of wrath by nature even as Others, v. 3. By nature there is none righteous, no not one, none that understands,
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nor seeketh after God, the Philosopher spake like a Philosopher when he determined the Soul to be naturally as white Paper or tabula rasa. The Divine must speak otherwise there is in man a want justitiae debitae inesse, a want of that image of God in which lies the Souls beauty;
nor seeks After God, the Philosopher spoke like a Philosopher when he determined the Soul to be naturally as white Paper or tabula rasa. The Divine must speak otherwise there is in man a want justitiae debitae inesse, a want of that image of God in which lies the Souls beauty;
He was created in honour, but he is become like the Beast that perisheth, he hath lost the image of the heavenly, Behold (saith David, Psal. 51.) I was shapen in iniquity, and in sin did my Mother bring me forth.
He was created in honour, but he is become like the Beast that Perishes, he hath lost the image of the heavenly, Behold (Says David, Psalm 51.) I was shapen in iniquity, and in since did my Mother bring me forth.
What can be clean (saith Job) that is born of a Woman? Or how can that which is clean come forth from that which is unclean. The vitious inclinations of Children is matter of demonstration, till they be in some measure corrected, by the precepts and instructions,
What can be clean (Says Job) that is born of a Woman? Or how can that which is clean come forth from that which is unclean. The vicious inclinations of Children is matter of demonstration, till they be in Some measure corrected, by the Precepts and instructions,
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and government of those that are set over them, and by moral discipline, which yet doth not cultivate and adorn them sufficiently to render them beautiful in the Eyes of Christ.
and government of those that Are Set over them, and by moral discipline, which yet does not cultivate and adorn them sufficiently to render them beautiful in the Eyes of christ.
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3. Thirdly, it is not an Artificial but created beauty. The beauty of the Civil person, that either from the precepts or examples of his governours or his ingenuous education, hath imbibed Principles of Moral Discipline is indeed no native beauty, but it is an artificial beauty, as to which God hath had no hand but that of his common Providence,
3. Thirdly, it is not an Artificial but created beauty. The beauty of the Civil person, that either from the Precepts or Examples of his Governors or his ingenuous education, hath imbibed Principles of Moral Discipline is indeed no native beauty, but it is an artificial beauty, as to which God hath had no hand but that of his Common Providence,
but the Spouse's beauty is a created beauty, wholly Gods work in the Soul, creating faith in it, uniting it to Christ, changing its heart, giving it new habits, new qualities, and inclinations.
but the Spouse's beauty is a created beauty, wholly God's work in the Soul, creating faith in it, uniting it to christ, changing its heart, giving it new habits, new qualities, and inclinations.
If the Soul of a man or woman be truly beautiful through an imputed righteousness and inherent grace, good works much set forth this beauty to the world,
If the Soul of a man or woman be truly beautiful through an imputed righteousness and inherent grace, good works much Set forth this beauty to the world,
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yet must have her garments also smell of Myrrh, Aloes, and Cassia, but these are not her onely beauty in the Eyes of her beloved, she still cries out, O Lord, my righteousness is all as a menstruous cloth, as an unclean thing.
yet must have her garments also smell of Myrrh, Aloes, and Cassia, but these Are not her only beauty in the Eyes of her Beloved, she still cries out, Oh Lord, my righteousness is all as a menstruous cloth, as an unclean thing.
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4. The beauty of the Child of God is not onely Adherent but also Inherent, Justification is his beauty, this I call adherent, he is in a state of favour with God,
4. The beauty of the Child of God is not only Adherent but also Inherent, Justification is his beauty, this I call adherent, he is in a state of favour with God,
now a Child, it cannot be properly said to be any thing inherent in us, rather adherent to us, without it the Soul cannot be comely in the Eyes of Christ;
now a Child, it cannot be properly said to be any thing inherent in us, rather adherent to us, without it the Soul cannot be comely in the Eyes of christ;
yet while they are not justified, they cannot be fair in the Eyes of Christ, who judgeth not according to the outward appearance, but according to the heart.
yet while they Are not justified, they cannot be fair in the Eyes of christ, who Judgeth not according to the outward appearance, but according to the heart.
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Those are wonderfully vain that charge us with asserting, that God can be pleased with an unholy Soul or that any such Soul is fair and lovely in the Eyes of that God, who is of purer Eyes,
Those Are wonderfully vain that charge us with asserting, that God can be pleased with an unholy Soul or that any such Soul is fair and lovely in the Eyes of that God, who is of Purer Eyes,
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Thou hast (saith Christ) ravished my heart, my Sister, my Spouse, thou hast ravished mine heart with one of the Chains about thy neck, Cant. 4. 9. This we also further say, That although this inherent beauty, be not that for which Christ accepteth the Person of a Child of God,
Thou hast (Says christ) ravished my heart, my Sister, my Spouse, thou hast ravished mine heart with one of the Chains about thy neck, Cant 4. 9. This we also further say, That although this inherent beauty, be not that for which christ Accepteth the Person of a Child of God,
yet God is well pleased with it, and it doth much increase Gods manifestative love towards a Person, John 14. 21. 5. Fifthly, The beauty of the Child of God is a desirable beauty desirable to God. Indeed all beauty is desirable;
yet God is well pleased with it, and it does much increase God's manifestative love towards a Person, John 14. 21. 5. Fifthly, The beauty of the Child of God is a desirable beauty desirable to God. Indeed all beauty is desirable;
All desire in the creature speaketh some want and indigences, in God it only speaks complacence, Psal. 45. 4. So shall the King desire thy beauty, the meaning is no more then be well pleased with thy Beauty.
All desire in the creature speaks Some want and indigences, in God it only speaks complacence, Psalm 45. 4. So shall the King desire thy beauty, the meaning is no more then be well pleased with thy Beauty.
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6. The beauty of the Child of God is a never fading beauty. Corporeal beauty is vain, age, sickness, contagious diseases, many accidents, either greatly abate, or destroy this.
6. The beauty of the Child of God is a never fading beauty. Corporeal beauty is vain, age, sickness, contagious diseases, many accidents, either greatly abate, or destroy this.
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It is one of Gods gifts to the Soul which are without repentance, It is caused from the seed of God which abideth in the Soul. The appearance of it to the world may abate,
It is one of God's Gifts to the Soul which Are without Repentance, It is caused from the seed of God which Abideth in the Soul. The appearance of it to the world may abate,
God never forgives in part (if we understand by forgiving, remitting the obligation sin layeth us under to Eternal death.) But the inherent beauty of the Children of God is imperfect, we know in part, and love in part;
God never forgives in part (if we understand by forgiving, remitting the obligation since Layeth us under to Eternal death.) But the inherent beauty of the Children of God is imperfect, we know in part, and love in part;
No nor then neither, for though the actings of some grace proportioned to our indigent mortal state will then cease (and so in that sense may be said to be perfected) yet Love and delight in God, habits of Grace which we shall carry with us into,
No nor then neither, for though the actings of Some grace proportioned to our indigent Mortal state will then cease (and so in that sense may be said to be perfected) yet Love and delight in God, habits of Grace which we shall carry with us into,
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But in the exercises of our habits of grace the best of Gods People are much more imperfect, laying many a black parch upon a fair face, which the pure God seeth,
But in the exercises of our habits of grace the best of God's People Are much more imperfect, laying many a black parch upon a fair face, which the pure God sees,
I shall now shew you whence it is, that such a Soul in the Eyes of Christ is the fairest amongst Women. This will appear but reasonable if we consider,
I shall now show you whence it is, that such a Soul in the Eyes of christ is the Fairest among Women. This will appear but reasonable if we Consider,
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The holy Scripture calls man Gods Generation, Acts 17. 29. and borroweth the expression from an Heathen Poet, NONLATINALPHABET they saw that by the light of Nature.
The holy Scripture calls man God's Generation, Acts 17. 29. and borroweth the expression from an Heathen Poet, they saw that by the Light of Nature.
The Apostle tells us, Eph. 2. 10. That we are Gods workmanship created to good works, which God had before ordained, that we should walk in them, God, had ordained it Christ wrought it.
The Apostle tells us, Ephesians 2. 10. That we Are God's workmanship created to good works, which God had before ordained, that we should walk in them, God, had ordained it christ wrought it.
Is he justifyed? It is by the imputation of his righteousness. Is he regenerated? It is through his Spirit and by his regeneration, the image of God, and Christ is renewed in him in Knowledge, righteousness and holiness, the like mind is in him that was in Christ.
Is he justified? It is by the imputation of his righteousness. Is he regenerated? It is through his Spirit and by his regeneration, the image of God, and christ is renewed in him in Knowledge, righteousness and holiness, the like mind is in him that was in christ.
The believer was predestinated to be conform to the Image of the Son, & by Faith & Regeneration he is made conform, renewed according to the image of God, (according to the Apostles phrase.) If Jacob knew his sons coat again,
The believer was predestinated to be conform to the Image of the Son, & by Faith & Regeneration he is made conform, renewed according to the image of God, (according to the Apostles phrase.) If Jacob knew his Sons coat again,
For these Souls whom Christ judgeth and calleth the fairest amongst Women: The most lovely and beautiful Souls, are those who in the Eyes of the generality in the world are counted the most unlovely, despicable,
For these Souls whom christ Judgeth and calls the Fairest among Women: The most lovely and beautiful Souls, Are those who in the Eyes of the generality in the world Are counted the most unlovely, despicable,
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and contemptible Persons in nature in so much that Godly men and women may take up the words of the Apostle, 1 Cor. 4. 9. concerning himself and those of his own order, 1 Cor. 4. 9. We think, that God hath set as forth as it were appointed unto death, for we are made a spectacle to the world, to angels and to men.
and contemptible Persons in nature in so much that Godly men and women may take up the words of the Apostle, 1 Cor. 4. 9. Concerning himself and those of his own order, 1 Cor. 4. 9. We think, that God hath Set as forth as it were appointed unto death, for we Are made a spectacle to the world, to Angels and to men.
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and thirst, who are naked and buffeted, and have no certain dwelling place, yet they labour, working with their hands, being reviled they bless, being persecuted they suffer it, being defamed they intreat,
and thirst, who Are naked and buffeted, and have no certain Dwelling place, yet they labour, working with their hands, being reviled they bless, being persecuted they suffer it, being defamed they entreat,
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Thus it was under the Old Testament, the prophet complained in his time, Isa. 59. 15. That truth failed, and he who departed from evil made himself a prey, but he addeth,
Thus it was under the Old Testament, the Prophet complained in his time, Isaiah 59. 15. That truth failed, and he who departed from evil made himself a prey, but he adds,
and his blessed Apostles, and all the Primitive Christians? Christ foretold his disciples, that the world should hate them, that they should speak of them all manner of Evil, persecute them, turn them out of their Synagogues, &c. It is so in our times,
and his blessed Apostles, and all the Primitive Christians? christ foretold his Disciples, that the world should hate them, that they should speak of them all manner of Evil, persecute them, turn them out of their Synagogues, etc. It is so in our times,
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if there be in any places Persons fearing God, and working righteousness, Persons that make a conscience of their waies, that fear an Oath, that durst not drink,
if there be in any places Persons fearing God, and working righteousness, Persons that make a conscience of their ways, that Fear an Oath, that durst not drink,
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these are those Souls, whom the World sets up as marks to shoot all their invenomed arrows, bitter words against, to offer all affronts, and indignities unto.
these Are those Souls, whom the World sets up as marks to shoot all their envenomed arrows, bitter words against, to offer all affronts, and indignities unto.
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Shall not the Lord visit for these things? Shall he not be avenged on such a generation? Shall a gallant in the World, draw his Sword upon the man that affronts his Paramour,
Shall not the Lord visit for these things? Shall he not be avenged on such a generation? Shall a gallant in the World, draw his Sword upon the man that affronts his Paramour,
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and shall the Lord bear these affronts, these injuries offered to Souls that are more precious in the Eyes of their Lord then all the world is beside? Hear what the Lord said by his prophet as to that antient People of his, Isa. 43. 2, 3. I am the Lord thy God, the holy one of Israel, thy Saviour, I gave Egypt for thy ransom: Ethiopia and Seba for thee. Since thou wert pretious in my sight thou hast been honourable,
and shall the Lord bear these affronts, these injuries offered to Souls that Are more precious in the Eyes of their Lord then all the world is beside? Hear what the Lord said by his Prophet as to that ancient People of his, Isaiah 43. 2, 3. I am the Lord thy God, the holy one of Israel, thy Saviour, I gave Egypt for thy ransom: Ethiopia and Seba for thee. Since thou Wertenberg precious in my sighed thou hast been honourable,
or those only that feared the Lord, walked in his commandments, and worshiped him in Spirit and in truth? That it was not to be understood with reference to or upon the account of the leud,
or those only that feared the Lord, walked in his Commandments, and worshipped him in Spirit and in truth? That it was not to be understood with Referente to or upon the account of the lewd,
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and the worlds hatred of them, profane mens reviling, contemning, abusing them, is but a continued Evidence, that the world knoweth them not, and speaketh evil of,
and the world's hatred of them, profane men's reviling, contemning, abusing them, is but a continued Evidence, that the world Knoweth them not, and speaks evil of,
and for the exercise of their patience, and that some of the blood of his Saints may be poured into the cup of wicked mens sins, that the cup of their iniquities may be full,
and for the exercise of their patience, and that Some of the blood of his Saints may be poured into the cup of wicked men's Sins, that the cup of their iniquities may be full,
& plead the cause of his People, and give Egypt for their ransom and Ethiopia and Seba, and they will find at last, that God will give men for them, and People for their lives.
& plead the cause of his People, and give Egypt for their ransom and Ethiopia and Seba, and they will find At last, that God will give men for them, and People for their lives.
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Nor can they perfectly know them, for the Kings Daughter is glorious within, saith the Psalmist. But yet our Saviour tells you, Math. 7. 16. By their fruits you shall know them, do men gather grapes of Thorns;
Nor can they perfectly know them, for the Kings Daughter is glorious within, Says the Psalmist. But yet our Saviour tells you, Math. 7. 16. By their fruits you shall know them, do men gather grapes of Thorns;
Will you know what is good fruit? see Gal. 5. 22. The fruit of the Spirit, is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, against these there is no law; No law of God.
Will you know what is good fruit? see Gal. 5. 22. The fruit of the Spirit, is love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperance, against these there is no law; No law of God.
See you therefore any man, or woman, or any party of men and women in the World, who disclaiming any confidence in the flesh, any priviledges of birth, or Church-state, or the merits of any works they have done, or can do, place their hope for Salvation in Jesus Christ alone, trust in him, rejoyce in him and Worship God in the Spirit, (tho it may be not with those external rites,
See you Therefore any man, or woman, or any party of men and women in the World, who disclaiming any confidence in the Flesh, any privileges of birth, or Church-state, or the merits of any works they have done, or can do, place their hope for Salvation in jesus christ alone, trust in him, rejoice in him and Worship God in the Spirit, (though it may be not with those external Rites,
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and Ceremonies that you do, nor under the same circumstances, yet) heartily Worship God, according to the rules which God hath given them, that Love God,
and Ceremonies that you do, nor under the same Circumstances, yet) heartily Worship God, according to the rules which God hath given them, that Love God,
and boisterous Passions, that are good in their behaviours, temperate, no drunkards, no unclean Persons, but squaring their lives by the rule of reason, because it is also the law of God.
and boisterous Passion, that Are good in their behaviours, temperate, no drunkards, no unclean Persons, but squaring their lives by the Rule of reason, Because it is also the law of God.
These are those whom that God, whom you own as your Creator, and the great Lord of Heaven and Earth, that Christ, whom you call your Redeemer, your Saviour,
These Are those whom that God, whom you own as your Creator, and the great Lord of Heaven and Earth, that christ, whom you call your Redeemer, your Saviour,
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and who most certainly shall be your Judge, and give unto you at the last according to what you have done in the flesh, calls the fairest amongst women, the most beautiful and lovely Souls in the whole creation, judge you,
and who most Certainly shall be your Judge, and give unto you At the last according to what you have done in the Flesh, calls the Fairest among women, the most beautiful and lovely Souls in the Whole creation, judge you,
These are the best men and women in your Cities, Parishes, &c. Take •reed of using hard Speeches concerning them, God will for them execute Judgment as well as for ungodly deeds, much more take heed of any hard actions against them;
These Are the best men and women in your Cities, Parishes, etc. Take •reed of using hard Speeches Concerning them, God will for them execute Judgement as well as for ungodly Deeds, much more take heed of any hard actions against them;
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he that toucheth them, toucheth the apple of Gods Eye, Zech. 2. 8. Deut. 32. 10. They have prayed with David, Psal. 17. 8. Keep me as the apple of thine Eye.
he that touches them, touches the apple of God's Eye, Zechariah 2. 8. Deuteronomy 32. 10. They have prayed with David, Psalm 17. 8. Keep me as the apple of thine Eye.
whether great or small, be assured Christ will revenge his Spouses quarrels, even the quarrels of all those whom he judgeth the fairest amongst women. Let none think to cover their malice against Religion,
whither great or small, be assured christ will revenge his Spouses quarrels, even the quarrels of all those whom he Judgeth the Fairest among women. Let none think to cover their malice against Religion,
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and Godliness, under pretences of executing humane Laws; the Apostle saith against such is no law, no law that will be justified by the law of God, no law that will justify either the lawgivers in making it,
and Godliness, under pretences of executing humane Laws; the Apostle Says against such is no law, no law that will be justified by the law of God, no law that will justify either the lawgivers in making it,
The law [ that is, the law of God ] [ is not made for them ] that is, to punish, afflict, torment them, it is made for them to live according to the rule of it.
The law [ that is, the law of God ] [ is not made for them ] that is, to Punish, afflict, torment them, it is made for them to live according to the Rule of it.
It is made to protect them. For rulers are not a terror to good works but the evil, Rom. 13. 3. And all Magistrats ought to be Ministers of God to Christians for good, Rom. 13. 4. Now all humane laws must be either in affirmance of the law of God, and to force that,
It is made to Pact them. For Rulers Are not a terror to good works but the evil, Rom. 13. 3. And all Magistrates ought to be Ministers of God to Christians for good, Rom. 13. 4. Now all humane laws must be either in affirmance of the law of God, and to force that,
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O therefore take heed what you do, lest you be found fighters against God. Much less let any think to cover their malice with pretences, that the Persons they run upon with such a rage are hypocrites. Hypocrisy can be but in the heart when there is no contradiction in the conversation, that man is no judge of.
O Therefore take heed what you do, lest you be found fighters against God. Much less let any think to cover their malice with pretences, that the Persons they run upon with such a rage Are Hypocrites. Hypocrisy can be but in the heart when there is no contradiction in the Conversation, that man is no judge of.
But is it not possible to reconcile (at least) some part of the men of the World to those to whom the Lord Jesus Christ hath given such a Character? Is he not a better Judge then men are? Will you make your selves believe for a cloak for your rage) that these men are not what they pretend to be? I would ask you but one question, are they not more righteous then you? Are they not more in reading the Word, Hearing, Prayer, Fasting, and are not these things duties commanded in that Word, which you own to be your rule, and to be holy, just and good? are they not stricter in the observation of Sabbaths? (Which is so great a piece of Religion that the Prophet expresseth a great part of it, under that notion, Isa. 56. 4, 6.) Into their hearts you cannot look,
But is it not possible to reconcile (At least) Some part of the men of the World to those to whom the Lord jesus christ hath given such a Character? Is he not a better Judge then men Are? Will you make your selves believe for a cloak for your rage) that these men Are not what they pretend to be? I would ask you but one question, Are they not more righteous then you? are they not more in reading the Word, Hearing, Prayer, Fasting, and Are not these things duties commanded in that Word, which you own to be your Rule, and to be holy, just and good? Are they not Stricter in the observation of Sabbaths? (Which is so great a piece of Religion that the Prophet Expresses a great part of it, under that notion, Isaiah 56. 4, 6.) Into their hearts you cannot look,
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and whore, steal and murder, gripe and oppress? is not the contrary to this the beauty of a Soul in the Eye of humane reason? You have therefore no reason to judge them none of those whom Christ calls the fairest amongst women, you must own they are fairer then you,
and whore, steal and murder, gripe and oppress? is not the contrary to this the beauty of a Soul in the Eye of humane reason? You have Therefore no reason to judge them none of those whom christ calls the Fairest among women, you must own they Are Fairer then you,
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Sirs I beseech you consider, how much it becometh a man as a man to judge according to truth? And what can be a better standard then the judgment of Christ.
Sirs I beseech you Consider, how much it Becometh a man as a man to judge according to truth? And what can be a better standard then the judgement of christ.
2d Branch. I would willingly improve this notion a little further, not onely to reconcile, your judgments to the judgment of Christ concerning the People of God, but to reconcile you also to the Lord Jesus Christ,
2d Branch. I would willingly improve this notion a little further, not only to reconcile, your Judgments to the judgement of christ Concerning the People of God, but to reconcile you also to the Lord jesus christ,
and to the ways of God, The effecting of the former, (if I could do it) though it might produce some more quiet and peace in the World and reduce men to the rule of reason,
and to the ways of God, The effecting of the former, (if I could do it) though it might produce Some more quiet and peace in the World and reduce men to the Rule of reason,
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I could wish that all who hear me this day (to use Saint Paul's words to Agrippa) were as the People of God are, (excepting that reproach and obloquy which they suffer, those bonds,
I could wish that all who hear me this day (to use Saint Paul's words to Agrippa) were as the People of God Are, (excepting that reproach and obloquy which they suffer, those bonds,
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and imprisonments to which they are exposed) that they also would come into the number of those whom the Lord judgeth the best Souls in the World, the fairest amongst women.
and imprisonments to which they Are exposed) that they also would come into the number of those whom the Lord Judgeth the best Souls in the World, the Fairest among women.
1. Is it nothing to you to come into this reputation? Leud, profane, debaucht Persons, let their quality in the World be what it will, in Scripture come under the notions of Children of Belial, Vain Persons.
1. Is it nothing to you to come into this reputation? Lewd, profane, debauched Persons, let their quality in the World be what it will, in Scripture come under the notions of Children of Belial, Vain Persons.
What an object of desire doth corporeal beauty appear to the World? What will not a vain woman do to get it, to preserve it, to dissemble it, what time, what mony she spends to set it out? What care she takes,
What an Object of desire does corporeal beauty appear to the World? What will not a vain woman do to get it, to preserve it, to dissemble it, what time, what money she spends to Set it out? What care she Takes,
if as to it she be under any defects, to hide them, to correct them, &c. Quantum est in rebus inane? All this it may be is spent in painting a Sepulcher, a rotten post.
if as to it she be under any defects, to hide them, to correct them, etc. Quantum est in rebus inane? All this it may be is spent in painting a Sepulcher, a rotten post.
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All unlovely things, Turbulent Passions. Is Spiritual beauty worth nothing? Shall Heathens judge a Soul that is knowing, subdued to the rule of reason, chast, good, just, sober, meek, modest, beautiful,
All unlovely things, Turbulent Passion. Is Spiritual beauty worth nothing? Shall heathens judge a Soul that is knowing, subdued to the Rule of reason, chaste, good, just, Sobrium, meek, modest, beautiful,
and shall Christians judge otherwise? shall they think Soul-beauty not valuable? Or shall they not judge it worth any thing, to be comely with Christs comeliness, and in the Eyes of an all seeing, heart searching God, to be without spot or wrinkle;
and shall Christians judge otherwise? shall they think Soul-beauty not valuable? Or shall they not judge it worth any thing, to be comely with Christ comeliness, and in the Eyes of an all seeing, heart searching God, to be without spot or wrinkle;
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consider Sirs, how much this is beneath the name or profession of Christians, how we are condemned by wanton gallants desiring corporeal beauty, and Heathens, valuing the rational beauty of the mind which commends it self to all rational minds before they be debauched.
Consider Sirs, how much this is beneath the name or profession of Christians, how we Are condemned by wanton gallants desiring corporeal beauty, and heathens, valuing the rational beauty of the mind which commends it self to all rational minds before they be debauched.
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The King, this King is God whose throne is for ever, and ever, and whose Scepter is a righteous Scepter, v. 6. Beauty is in it self attractive but who is there that will not covet a beauty, that a King should desire? But what are all the Kings of the Earth, compared with him who is the King of glory? So shall the King (saith the Psalmist desire thy beauty: How great a thing is this for the great God to have a desire to the Sons of men and a delight in them? And further for this King to predicate our beauty,
The King, this King is God whose throne is for ever, and ever, and whose Sceptre is a righteous Sceptre, v. 6. Beauty is in it self Attractive but who is there that will not covet a beauty, that a King should desire? But what Are all the Kings of the Earth, compared with him who is the King of glory? So shall the King (Says the Psalmist desire thy beauty: How great a thing is this for the great God to have a desire to the Sons of men and a delight in them? And further for this King to predicate our beauty,
as the Lord doth in the Text, and did concerning Job, Job 2. v. 3. And the Lord said unto Satan, hast thou considered my Servant Job, that there is none like him in all the Earth, a perfect,
as the Lord does in the Text, and did Concerning Job, Job 2. v. 3. And the Lord said unto Satan, hast thou considered my Servant Job, that there is none like him in all the Earth, a perfect,
3. Lastly consider, The consequent of not being of the number of those, whom Christ here calleth the fairest amongst Women. Amongst men their is a medium betwixt mens looking upon a woman as the fairest,
3. Lastly Consider, The consequent of not being of the number of those, whom christ Here calls the Fairest among Women. among men their is a medium betwixt men's looking upon a woman as the Fairest,
The case is not so betwixt God, and the Soul. He or she whose beauty the Lord doth not desire, is by God hated and abhorred, that Soul is abominable in his fight.
The case is not so betwixt God, and the Soul. He or she whose beauty the Lord does not desire, is by God hated and abhorred, that Soul is abominable in his fight.
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To persuade them to get into the number of these whom God judgeth the fairest amongst women. Will any say to me but what can we contribute towards it? Love is a free thing.
To persuade them to get into the number of these whom God Judgeth the Fairest among women. Will any say to me but what can we contribute towards it? Love is a free thing.
but yet hearken to the direction of the Psalmist who doubtless is an infallible guide in this matter, Psal. 45. v. 10. Hearken O Daughter, and consider, and incline thine Ear: forget also thine own People and thy Fathers house.
but yet harken to the direction of the Psalmist who doubtless is an infallible guide in this matter, Psalm 45. v. 10. Harken Oh Daughter, and Consider, and incline thine Ear: forget also thine own People and thy Father's house.
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What is our Fathers house, but the house of old Adam? What are our own People, but our own sinful courses? our old sinful company? How shall we forget them but by hearkening to the Counsels of God, considering our state and condition what we are? Whither we are hastening, what will become of us in the latter end? Giving and inclining our Ears, to what? To the reproofs, corrections, admonitions, instructions, of Gods Word, to the knockings and motions of his blessed Spirit,
What is our Father's house, but the house of old Adam? What Are our own People, but our own sinful courses? our old sinful company? How shall we forget them but by Harkening to the Counsels of God, considering our state and condition what we Are? Whither we Are hastening, what will become of us in the latter end? Giving and inclining our Ears, to what? To the reproofs, corrections, admonitions, instructions, of God's Word, to the knockings and motions of his blessed Spirit,
3d Branch. I shall shut up this discourse with two or three Words of Exhortation to such as this blessed Bridegroom dignifieth with this honourable compellation of the fairest amongst women.
3d Branch. I shall shut up this discourse with two or three Words of Exhortation to such as this blessed Bridegroom dignifieth with this honourable compellation of the Fairest among women.
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David calls himself a worm, and no man, Psal. 22. Yea and I shall by and by shew you that low and mean apprehensions of our selves are a great part of our duty, much of our beauty. Yet there may be an extream in these apprehensions.
David calls himself a worm, and no man, Psalm 22. Yea and I shall by and by show you that low and mean apprehensions of our selves Are a great part of our duty, much of our beauty. Yet there may be an extreme in these apprehensions.
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If these apprehensions hinder our faith in Christ, our chearfull and comfortable walking before God, our chearful looking up to God and calling him Father,
If these apprehensions hinder our faith in christ, our cheerful and comfortable walking before God, our cheerful looking up to God and calling him Father,
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It is too ordinary amongst Christians, to take so much shame to themselves that they know not how to give glory to God, the glory of their being what they are (to use Saint Pauls phrase.) Thou hast Christian, many failings and infirmities, thou seest much naughtiness, and corruption in thine heart.
It is too ordinary among Christians, to take so much shame to themselves that they know not how to give glory to God, the glory of their being what they Are (to use Saint Paul's phrase.) Thou hast Christian, many failings and infirmities, thou See much naughtiness, and corruption in thine heart.
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Yet thou mayest be one of the fairest amongst women, the glorified Saints have no spot, in their garments, no ill lineaments in their faces, thou hast some,
Yet thou Mayest be one of the Fairest among women, the glorified Saints have no spot, in their garments, no ill lineaments in their faces, thou hast Some,
But then to consider, that this is not their native complexion, but an adventitious beauty, that it is not an artificial but a created beauty. This though it doth not take away all glorying, all boasting from them,
But then to Consider, that this is not their native complexion, but an adventitious beauty, that it is not an artificial but a created beauty. This though it does not take away all glorying, all boasting from them,
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if they look to the rock out of which they were hewed, to the hole of the Pit from which they were digged, they will find they derived not their beauty from thence, they were in the quarry as unlovely rude stones as any others;
if they look to the rock out of which they were hewed, to the hold of the Pit from which they were dug, they will find they derived not their beauty from thence, they were in the quarry as unlovely rude stones as any Others;
I say he that considereth this, and that now at the best he is not without spots, his beauty is not perfect, at least that part of his beauty which is inherent in him is not perfect, this will shew a thinking.
I say he that Considereth this, and that now At the best he is not without spots, his beauty is not perfect, At least that part of his beauty which is inherent in him is not perfect, this will show a thinking.
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Christ in this Text calls his Spouse the fairest amongst women; you will find she requiteth him, Chap. 5. 10. My beloved is white and ruddy, the chiefest amongst ten thousand.
christ in this Text calls his Spouse the Fairest among women; you will find she requites him, Chap. 5. 10. My Beloved is white and ruddy, the chiefest among ten thousand.
And certainly we have all the reason imaginable constraining us to this admiration of Christ, we were by birth Ethiopians, Our Father was a Syrian, consider us in our selves,
And Certainly we have all the reason imaginable constraining us to this admiration of christ, we were by birth Ethiopians, Our Father was a Syrian, Consider us in our selves,
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We are altogether black, he is all glory, all beauty, altogether desires (as the Spouse expresseth it) Christ is to be admired of all them that believe, we should never think of Christ,
We Are altogether black, he is all glory, all beauty, altogether Desires (as the Spouse Expresses it) christ is to be admired of all them that believe, we should never think of christ,
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and into us, certainly we must be very blind if we can see no beauty, no loveliness, nothing to be desired in him, who is the bright Image of his Fathers glory, and the express Image of his Person, whom all the Angels, adore,
and into us, Certainly we must be very blind if we can see no beauty, no loveliness, nothing to be desired in him, who is the bright Image of his Father's glory, and the express Image of his Person, whom all the Angels, adore,
4. Lastly, Hath Christ stiled the believing Soul the fairest amongst women? How do all such Souls stand concern'd to preserve their beauty? Your beauty is your holiness, the favour of God, your acceptableness to him and his love towards you.
4. Lastly, Hath christ styled the believing Soul the Fairest among women? How do all such Souls stand concerned to preserve their beauty? Your beauty is your holiness, the favour of God, your acceptableness to him and his love towards you.
The state of Justification indeed cannot be lost, the seed of God doth, and shall abide in the Soul. But yet your luster may be lost, his manifestative love to you may be withdrawn, your honour in the World may be lost.
The state of Justification indeed cannot be lost, the seed of God does, and shall abide in the Soul. But yet your luster may be lost, his manifestative love to you may be withdrawn, your honour in the World may be lost.
Is the vain woman so curiously careful to preserve her beauty, that she will spare any time, any mony for it? will she avoid any thing that may be a stain in it? How shall she rise up in Judgment against the loose careless,
Is the vain woman so curiously careful to preserve her beauty, that she will spare any time, any money for it? will she avoid any thing that may be a stain in it? How shall she rise up in Judgement against the lose careless,
and negligent Christian, that doth not through the Spirit mortify the deeds of the body, that doth not wash himself continually in the tears of repentance and beg the daily imputation of Christs righteousness to cover his new appearing nakedness? That in his converse with the World, doth not set a strict watch over his heart, at the doors of his lips upon all his converse with men, left he should receive any impression from the dirty World, in which he lives, which may be a blot upon his beauty, in the Eyes of an holy God or in the Eyes of holy men.
and negligent Christian, that does not through the Spirit mortify the Deeds of the body, that does not wash himself continually in the tears of Repentance and beg the daily imputation of Christ righteousness to cover his new appearing nakedness? That in his converse with the World, does not Set a strict watch over his heart, At the doors of his lips upon all his converse with men, left he should receive any impression from the dirty World, in which he lives, which may be a blot upon his beauty, in the Eyes of an holy God or in the Eyes of holy men.
MY business in my last exercise was to shew you the nature of her beauty, whom the blessed lover here calls the fairest amongst Women. I shall at this time shew you a Spot in her beauty from the Supposition in the Text, If thou knowest not. It is true that Suppositions neither in holy Writ,
MY business in my last exercise was to show you the nature of her beauty, whom the blessed lover Here calls the Fairest among Women. I shall At this time show you a Spot in her beauty from the Supposition in the Text, If thou Knowest not. It is true that Suppositions neither in holy Writ,
Our Lord in saying If thou knowest not, Supposeth, that the Spouse might not know, and therefore he directeth her in the latter part of the Text. It is certain, that the term know in Scripture doth not alwaies signify the comprehending the thing spoken of in our understanding, it sometimes signifieth to approve, sometimes, to attend to what we know, sometimes to Experience. I take here the first and most natural signification of the term to be the Sense.
Our Lord in saying If thou Knowest not, Supposeth, that the Spouse might not know, and Therefore he directeth her in the latter part of the Text. It is certain, that the term know in Scripture does not always signify the comprehending the thing spoken of in our understanding, it sometime signifies to approve, sometime, to attend to what we know, sometime to Experience. I take Here the First and most natural signification of the term to be the Sense.
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Where she might have the best, freest, and least interrupted fellowship and communion with him, especially in a time of great distress, and affliction.
Where she might have the best, Freest, and least interrupted fellowship and communion with him, especially in a time of great distress, and affliction.
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The Spouses request was, to be instructed how she might enjoy, a full and free communion with her Lord especially in a time of trial and distress with reference to this petition;
The Spouses request was, to be instructed how she might enjoy, a full and free communion with her Lord especially in a time of trial and distress with Referente to this petition;
Thus two friends have communion each with other by frequent meetings together, mutual discourses, and communications of the Secrets of each others hearts, one to another.
Thus two Friends have communion each with other by frequent meetings together, mutual discourses, and communications of the Secrets of each Others hearts, one to Another.
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By Spiritual Meditations, the exercise of faith, love, hope, desire, joy and delight, &c. By giving up its will to his will, assenting to what he dictateth in his word, consenting to what he there commandeth, &c. Christ communicates himself to the Soul by the secret influences of his Spirit, opening and inlightening the understanding, bowing,
By Spiritual Meditations, the exercise of faith, love, hope, desire, joy and delight, etc. By giving up its will to his will, assenting to what he dictateth in his word, consenting to what he there commands, etc. christ communicates himself to the Soul by the secret influences of his Spirit, opening and enlightening the understanding, bowing,
and inclining the will, influencing the affections, convincing, strengthening, quickening, comforting the Soul. Indeed there is a more external communion with God,
and inclining the will, influencing the affections, convincing, strengthening, quickening, comforting the Soul. Indeed there is a more external communion with God,
so we are said to have communion with God, in reading, and hearing his word, praying, receiving the Sacraments, the Soul hath in these no further fellowship & communion with God,
so we Are said to have communion with God, in reading, and hearing his word, praying, receiving the Sacraments, the Soul hath in these no further fellowship & communion with God,
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Nor doth God communicate himself to the Soul that is not made to believe and obey what it heareth further then to let it know his will with the advantage of such arguments as his Ministers are inabled to use by vertue of those gifts which he hath given them to fit them for their ministration.
Nor does God communicate himself to the Soul that is not made to believe and obey what it hears further then to let it know his will with the advantage of such Arguments as his Ministers Are enabled to use by virtue of those Gifts which he hath given them to fit them for their ministration.
2. There can be no union between Christ, and that Soul, with whom Christ hath not a constant communion, communion is the Daughter of union, according to the nature of the union.
2. There can be no Union between christ, and that Soul, with whom christ hath not a constant communion, communion is the Daughter of Union, according to the nature of the Union.
Our union with Christ is preserved by the same means by which it was at first made, which was by Gods first communication of his power and goodness to the Soul,
Our Union with christ is preserved by the same means by which it was At First made, which was by God's First communication of his power and Goodness to the Soul,
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The reason why we say the Soul once in a state of grace cannot fall from it, either finally, or totally, is not from the ability, and certainty of their own wills, however renewed,
The reason why we say the Soul once in a state of grace cannot fallen from it, either finally, or totally, is not from the ability, and certainty of their own wills, however renewed,
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and sanctified, but from the more constant, and certain influences of the Spirit of Grace, which is given to the Soul, dwelleth in it, and worketh in it;
and sanctified, but from the more constant, and certain influences of the Spirit of Grace, which is given to the Soul, dwells in it, and works in it;
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but to make his abode with him, hence the union between Christ, & the Soul, is not only compared to the moral union between the Husband and Wife, Eph. 5. 30. but to the natural union between the Vine and the Branches, John 15. 1. betwixt which (while they remain united) there is a constant communication,
but to make his Abided with him, hence the Union between christ, & the Soul, is not only compared to the moral Union between the Husband and Wife, Ephesians 5. 30. but to the natural Union between the Vine and the Branches, John 15. 1. betwixt which (while they remain united) there is a constant communication,
as the Branch doth, when the union is broken betwixt it and the Vine, and this our Saviour teacheth us, John 15. 4. As the Branch cannot bring forth fruit,
as the Branch does, when the Union is broken betwixt it and the Vine, and this our Saviour Teaches us, John 15. 4. As the Branch cannot bring forth fruit,
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God may more, or less communicate himself to the Soul, as to his influences of strengthening, quickning, comforting grace, and the Soul that moveth from these principles, may be able, more or less to communicate itself to God in the exercises of meditation, faith, joy, and delight in God.
God may more, or less communicate himself to the Soul, as to his influences of strengthening, quickening, comforting grace, and the Soul that moves from these principles, may be able, more or less to communicate itself to God in the exercises of meditation, faith, joy, and delight in God.
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v. 7. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? There are many instances of this nature in the Psalms, we have an instance in this Song, Cant. 5. 1, 2. By night upon my Bed, I sought him whom my Soul loveth, I sought him, but I found him not.
v. 7. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender Mercies? There Are many instances of this nature in the Psalms, we have an instance in this Song, Cant 5. 1, 2. By night upon my Bed, I sought him whom my Soul loves, I sought him, but I found him not.
v. 2. I will rise now, and go about the City, in the streets, and in the broad places, I will seek him whom my Soul loveth, I sought him, but I found him not.
v. 2. I will rise now, and go about the city, in the streets, and in the broad places, I will seek him whom my Soul loves, I sought him, but I found him not.
this seems to be the case of the Psalmist, Psal. 77. That the thing is so evident, let me therefore rather spend time to search out the reasons of such a dispensation on Gods part, and affliction on ours.
this seems to be the case of the Psalmist, Psalm 77. That the thing is so evident, let me Therefore rather spend time to search out the Reasons of such a Dispensation on God's part, and affliction on ours.
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1. Oh Gods part we usually call such a dispensation a desertion, so as the cause of it is the withdrawing of some divine influences from the Soul. It was truly said of Augustine, Deus non deserit etiamsi deserere videatur.
1. O God's part we usually call such a Dispensation a desertion, so as the cause of it is the withdrawing of Some divine influences from the Soul. It was truly said of Augustine, Deus non deserit Even if deserere Videatur.
Though God seemeth to forsake, yet he never wholly forsaketh any Soul to whom he is united, it is the withdrawing only of some sensible manifestations of his love.
Though God seems to forsake, yet he never wholly Forsaketh any Soul to whom he is united, it is the withdrawing only of Some sensible manifestations of his love.
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All divine desertions are either founded in Divine Justice, or in the Divine Wisdom, so as the account which can be given of any such dispensation on Gods part, must fall under one of those two heads.
All divine desertions Are either founded in Divine justice, or in the Divine Wisdom, so as the account which can be given of any such Dispensation on God's part, must fallen under one of those two Heads.
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1. When it is founded in Justice, it alwaies is for the punishment of sin. For though God upon the Covenant of Grace hath reserved no liberty to himself eternally to forsake his people, no nor yet totally, yet he hath reserved to himself a liberty for temporary afflictions of them;
1. When it is founded in justice, it always is for the punishment of since. For though God upon the Covenant of Grace hath reserved no liberty to himself eternally to forsake his people, no nor yet totally, yet he hath reserved to himself a liberty for temporary afflictions of them;
you have (as to this particular) a fair copy of the Covenant of grace, Psal. 89. 26. 27, &c. The Covenant of Grace was made with Christ from Eternity, the tenour of it was revealed variously, to Adam upon the Fall, to Noah, to Abraham, to David; in that Psalm you have the revelation of it to David, v. 20. 21, 22, 23, 24, 25, 26. He shall cry unto me;
you have (as to this particular) a fair copy of the Covenant of grace, Psalm 89. 26. 27, etc. The Covenant of Grace was made with christ from Eternity, the tenor of it was revealed variously, to Adam upon the Fallen, to Noah, to Abraham, to David; in that Psalm you have the Revelation of it to David, v. 20. 21, 22, 23, 24, 25, 26. He shall cry unto me;
As this Covenant was made with Abraham and his Seed, I am thy God, and the God of thy Seed, Gen. 17. So in the further revelation of it to David, it is declared to relate to him and his Seed. Now followeth v. 30. If his Children forsake my Law,
As this Covenant was made with Abraham and his Seed, I am thy God, and the God of thy Seed, Gen. 17. So in the further Revelation of it to David, it is declared to relate to him and his Seed. Now follows v. 30. If his Children forsake my Law,
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That is, if they sin against me, (for all those phrases do but express sin) then v. 32. Will I visit their transgression with the rod, and their iniquity with stripes.
That is, if they sin against me, (for all those phrases do but express since) then v. 32. Will I visit their Transgression with the rod, and their iniquity with stripes.
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Those which relate to the outward man, are diseases, pains, persecutions, &c. Those which relate to the inward man, are desertions, and temptations, which God permitteth,
Those which relate to the outward man, Are diseases, pains, persecutions, etc. Those which relate to the inward man, Are desertions, and temptations, which God permitteth,
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though himself moveth none to Evil. Desertions are either total, or partial; as to the former God hath foreclosed himself by the Covenant of Grace, in which he hath said, He will never leave his People, nor forsake them.
though himself moves none to Evil. Desertions Are either total, or partial; as to the former God hath foreclosed himself by the Covenant of Grace, in which he hath said, He will never leave his People, nor forsake them.
His loving kindness he will not utterly take from them, nor suffer his faithfulness to sail, Psal. 89. 33. Partial desertions therefore are the only rod, the only stripes which God hath reserved to punish his people with (as to their inward man) who break his Statutes, and keep not his Commandments, these must be the withdrawings of some manifestations of his love, which are promised to those who love him, and keep his Commandments.
His loving kindness he will not utterly take from them, nor suffer his faithfulness to sail, Psalm 89. 33. Partial desertions Therefore Are the only rod, the only stripes which God hath reserved to Punish his people with (as to their inward man) who break his Statutes, and keep not his commandments, these must be the withdrawings of Some manifestations of his love, which Are promised to those who love him, and keep his commandments.
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Hence it is, that as Sampson found the continuing influence of God upon him (as to his bodily strength) while he kept his vow and covenant with God as a Nazarite, yet when he had betrayed himself to Dalilah, and she had shaved off his locks, he discerned that God was departed from him, and he had not strength to do,
Hence it is, that as Sampson found the Continuing influence of God upon him (as to his bodily strength) while he kept his Voelli and Covenant with God as a Nazarite, yet when he had betrayed himself to Delilah, and she had shaved off his locks, he discerned that God was departed from him, and he had not strength to do,
that he was a perfect, and an upright man, one that feared God, and eschewed evil, yet had he not been under some divine desertion, and withdrawings of grace, as well as more external Trials, he had never fallen into those extravagant passions in which you find him, ch. 3, &c. 3. On our part this loss and ignorance happeneth divers ways.
that he was a perfect, and an upright man, one that feared God, and Eschewed evil, yet had he not been under Some divine desertion, and withdrawings of grace, as well as more external Trials, he had never fallen into those extravagant passion in which you find him, changed. 3, etc. 3. On our part this loss and ignorance Happeneth diverse ways.
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1. The prevailing of sin and corruption in the Soul. The guile of sin alwaies causeth weakness and blindness. How weak is thine heart, saith the Lord, seeing thou dost all these things, Zech. 16 30. Weakness is the cause of sin, and it is the effe ct of sin, it argueth weakness in a Soul to do those things which God hath forbidden,
1. The prevailing of since and corruption in the Soul. The guile of since always Causes weakness and blindness. How weak is thine heart, Says the Lord, seeing thou dost all these things, Zechariah 16 30. Weakness is the cause of since, and it is the effe ct of since, it argue weakness in a Soul to do those things which God hath forbidden,
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for the proof of this (though I might fetch enough from Davids Poenitential Psalms) yet I need no more then the experience of every good Christian, who keepeth any watch upon his own heart and ways.
for the proof of this (though I might fetch enough from Davids Penitential Psalms) yet I need no more then the experience of every good Christian, who Keepeth any watch upon his own heart and ways.
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Besides afflictions usually excite passions, particularly those of fear and sorrow; Both opposite to the exercises of faith and joy, and delight in God, both distracting the Soul in the sweet meditations of God.
Beside afflictions usually excite passion, particularly those of Fear and sorrow; Both opposite to the exercises of faith and joy, and delight in God, both distracting the Soul in the sweet meditations of God.
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4. The last cause that I shall assign is distractions, caused either from worldly cares and businesses, or from some false guides. A Soul overwhelmed with businesses and cares of the World, will many times find it self at a loss how to maintain its communion with God, there is such an opposition betwixt a communion with God, and the World, the first being wholly a Spiritual thing, the other wholly of the Earth, earthly, that a man overwhelmed in the World will find the maintaining of this communion difficult,
4. The last cause that I shall assign is distractions, caused either from worldly Cares and businesses, or from Some false guides. A Soul overwhelmed with businesses and Cares of the World, will many times find it self At a loss how to maintain its communion with God, there is such an opposition betwixt a communion with God, and the World, the First being wholly a Spiritual thing, the other wholly of the Earth, earthly, that a man overwhelmed in the World will find the maintaining of this communion difficult,
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Besides, in the World Christians are subject to distractions from false guides; one saying loe Christ is here; another saying, loe he is there; one telling us that the way to have communion with Christ is to cast off duties, and ordinances; another prescribing an attendance upon them as the onely means of such communion:
Beside, in the World Christians Are Subject to distractions from false guides; one saying lo christ is Here; Another saying, lo he is there; one telling us that the Way to have communion with christ is to cast off duties, and ordinances; Another prescribing an attendance upon them as the only means of such communion:
One telling them that there is no other communion with Christ then with Christ mystical, having and keeping in the communion of his Church, whereas many may do so (if we mean the visible Church) that have no communion with Christ at all.
One telling them that there is no other communion with christ then with christ mystical, having and keeping in the communion of his Church, whereas many may do so (if we mean the visible Church) that have no communion with christ At all.
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Upon Christs floor there is Chaff as well as Wheat, which when Christ cometh with his fan thoroughly to purge his floor, shall be cast into unquenchable fire;
Upon Christ floor there is Chaff as well as Wheat, which when christ comes with his fan thoroughly to purge his floor, shall be cast into unquenchable fire;
and shall cast them into a furnace of fire, where shall be wailing, and gnashing of teeth, Matth. 13. 40, 41, 42. Some telling them, that there is no communion with Christ,
and shall cast them into a furnace of fire, where shall be wailing, and gnashing of teeth, Matthew 13. 40, 41, 42. some telling them, that there is no communion with christ,
This in the first Place lets us see what a perpetual use, and need there will be of an able standing Gospel Ministry and the goodness of God, in providing such an ordinance for his Church.
This in the First Place lets us see what a perpetual use, and need there will be of an able standing Gospel Ministry and the Goodness of God, in providing such an Ordinance for his Church.
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and Baptism all the regeneration necessary (according to whose Doctrine all Drunkards, Whoremongers, Men-stealers, Lyers, Thieves, Extortioners, Covetous Persons, Sorcerers,
and Baptism all the regeneration necessary (according to whose Doctrine all Drunkards, Whoremongers, Men-stealers, Liars, Thieves, Extortioners, Covetous Persons, Sorcerers,
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if Baptized must be saved, (directly contrary, to what the Apostle affirms) these indeed may think the Ministry of the Gospel needless, Preaching needless amongst Christians,
if Baptised must be saved, (directly contrary, to what the Apostle affirms) these indeed may think the Ministry of the Gospel needless, Preaching needless among Christians,
A lecture out of Aristotle or Plato is as good a Sermon as they see any need of But those who will believe what Paul saith, 1 Cor. 6. 9, 10. That there are multitudes amongst Baptized Persons, not reconciled to God,
A lecture out of Aristotle or Plato is as good a Sermon as they see any need of But those who will believe what Paul Says, 1 Cor. 6. 9, 10. That there Are Multitudes among Baptised Persons, not reconciled to God,
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and acknowledge the great mercy in this gift to the Church. 2. Nay indeed this Doctrine may convince you, That if all within the Church, were Christians, not in name onely but indeed, washed with the blood of Christ, Justified and Sanctified, yet there would be need of such an Ordinance.
and acknowledge the great mercy in this gift to the Church. 2. Nay indeed this Doctrine may convince you, That if all within the Church, were Christians, not in name only but indeed, washed with the blood of christ, Justified and Sanctified, yet there would be need of such an Ordinance.
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Here now lye th the work of the Ministry of the Gospel, as the hand in the way to direct Christians which way to go, that they may come to the journies end which they aim at, the end of their hopes,
Here now lie that the work of the Ministry of the Gospel, as the hand in the Way to Direct Christians which Way to go, that they may come to the journeys end which they aim At, the end of their hope's,
and often are at loss, how to maintain this communion, they had need of some to be helpers of their faith, and of their joy. Which is the Notion of Ministers given by the Apostle, 2 Cor. 1. 14. Yea and they had need be able Ministers too. How various are the cases of Christians,
and often Are At loss, how to maintain this communion, they had need of Some to be helpers of their faith, and of their joy. Which is the Notion of Ministers given by the Apostle, 2 Cor. 1. 14. Yea and they had need be able Ministers too. How various Are the cases of Christians,
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Alas who is sufficient for these things? and how slighty a business is ordinarily made of the greatest work, the most weighty imployment under Heaven? How many watchmen are there that like those mentioned in the 3d Chapter of this Song? When the Spouse of Christ comes to them complaining, as v. 6. That her beloved hath withdrawn himself,
Alas who is sufficient for these things? and how slighty a business is ordinarily made of the greatest work, the most weighty employment under Heaven? How many watchmen Are there that like those mentioned in the 3d Chapter of this Song? When the Spouse of christ comes to them complaining, as v. 6. That her Beloved hath withdrawn himself,
and revile them, and know not how to speak a word to the weary, (indeed not understanding what a wearied Soul means) the most they are able to say is, what is thy beloved more then anothers beloved? The Lord pity his flock and give them Pastors according to his own heart, who can feed them with wisdom,
and revile them, and know not how to speak a word to the weary, (indeed not understanding what a wearied Soul means) the most they Are able to say is, what is thy Beloved more then another's Beloved? The Lord pity his flock and give them Pastors according to his own heart, who can feed them with Wisdom,
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and understanding, and will be faithful in doing of it, men to whom the Lord God hath given the tongue of the learned, that they may speak a Word in season to those that are weary,
and understanding, and will be faithful in doing of it, men to whom the Lord God hath given the tongue of the learned, that they may speak a Word in season to those that Are weary,
then those that would have the flock of Christ, without Shepherds, or (which it may be is worse) Supplied with Idol Shepherds (as the Prophet calls them, Zech. 11. 17. And indeed are like Idols that have Eyes and see not, Ears and hear not, the name of Shepherds, but nothing of the skill and faithfulness required in such a place.
then those that would have the flock of christ, without Shepherd's, or (which it may be is Worse) Supplied with Idol Shepherd's (as the Prophet calls them, Zechariah 11. 17. And indeed Are like Idols that have Eyes and see not, Ears and hear not, the name of Shepherd's, but nothing of the skill and faithfulness required in such a place.
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Here may be some before the Lord this day, who are crying out, where is my God become? Lord when wilt thou strengthen me? Quicken me? Comfort me? I confess the case of these Christians is sad, communion with Christ is the life of a good Christians life.
Here may be Some before the Lord this day, who Are crying out, where is my God become? Lord when wilt thou strengthen me? Quicken me? Comfort me? I confess the case of these Christians is sad, communion with christ is the life of a good Christians life.
the profane man lives without a God in the World, all talk of communion with God is but canting, the thing it self a Chimera. The Hypocrites ends cannot be obtained by this course of life he taketh up with meer external acts of communion, never regarding whether he hath any communion with God, in,
the profane man lives without a God in the World, all talk of communion with God is but canting, the thing it self a Chimera. The Hypocrites ends cannot be obtained by this course of life he Takes up with mere external acts of communion, never regarding whither he hath any communion with God, in,
That this misery which befalleth him, is but what is common to the very best of men, it is a priviledge reserved for the Saints in glory, to live in a not interrupted communion with God.
That this misery which befalls him, is but what is Common to the very best of men, it is a privilege reserved for the Saints in glory, to live in a not interrupted communion with God.
To be ever with the Lord, beholding his face, to live in the sense of such a constant communion with Christ as doth afford the Soul a perfect Satisfaction.
To be ever with the Lord, beholding his face, to live in the sense of such a constant communion with christ as does afford the Soul a perfect Satisfaction.
and to keep your selves within the knowledg, where Christ feedeth, where he makes his flocks to rest at noon, 1. Consider first, That as the Spiritual life of any Soul lyes in its union, and communion with Christ:
and to keep your selves within the knowledge, where christ feeds, where he makes his flocks to rest At noon, 1. Consider First, That as the Spiritual life of any Soul lies in its Union, and communion with christ:
What quiet can a Christian have in his breast, what Peace in his conscience? What joy in the Holy Ghost, that feeleth no intercourses, is sensible of no inward communion betwixt his Soul and Christ?
What quiet can a Christian have in his breast, what Peace in his conscience? What joy in the Holy Ghost, that feeleth no intercourses, is sensible of no inward communion betwixt his Soul and christ?
2. Hence consider Secondly, That to the waky Christian there is no greater misery upon the Earth then what ariseth from his apprehensions of his having no communion with Christ.
2. Hence Consider Secondly, That to the waky Christian there is no greater misery upon the Earth then what arises from his apprehensions of his having no communion with christ.
All the enjoyments of the World will be nothing of Satisfaction to such a Soul, it is an evil — Nullis medicabilis herbis. I say with a waky soul it will be thus;
All the enjoyments of the World will be nothing of Satisfaction to such a Soul, it is an evil — Nullis medicabilis herbis. I say with a waky soul it will be thus;
But I say to the Soul that is awake, to consider the Grave, the Eternity to which he is hastening, 'tis the greatest burden imaginable to lye under apprehensions, that his fellowship is not with the Father,
But I say to the Soul that is awake, to Consider the Grave, the Eternity to which he is hastening, it's the greatest burden imaginable to lie under apprehensions, that his fellowship is not with the Father,
3. Thirdly, consider that of all evils, those lye heaviest, and most sadly upon the Soul, concerning which the man or woman is conscious, that he himself hath been accessary to them, and a cause of them.
3. Thirdly, Consider that of all evils, those lie Heaviest, and most sadly upon the Soul, Concerning which the man or woman is conscious, that he himself hath been accessary to them, and a cause of them.
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This maketh a deep wound in the Soul. But will some say, what should, what can we do to uphold our communion with Christ and to maintain a sense of it? Let me here speak two words.
This makes a deep wound in the Soul. But will Some say, what should, what can we do to uphold our communion with christ and to maintain a sense of it? Let me Here speak two words.
What the Prophet said of Gods presence of Providence is as true concerning the presence of God in gracious influences, 2. Chron. 15. 2. The Lord is with you while you are with him,
What the Prophet said of God's presence of Providence is as true Concerning the presence of God in gracious influences, 2. Chronicles 15. 2. The Lord is with you while you Are with him,
and women, first withdraw the communications of themselves unto him through levity, and wantonness, then Christ withdraweth, both in justice, to punish in them that levity,
and women, First withdraw the communications of themselves unto him through levity, and wantonness, then christ withdraweth, both in Justice, to Punish in them that levity,
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That takes of Christs and giveth to us, and again it takes of ours and giveth to Christ, by the Spirit we Pray, by its assistance we exercise faith, Love, &c. Christ by his Spirit communicateth himself to us,
That Takes of Christ and gives to us, and again it Takes of ours and gives to christ, by the Spirit we Pray, by its assistance we exercise faith, Love, etc. christ by his Spirit Communicateth himself to us,
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If (saith Christ) any man loveth me, I will come to him, and make my abode with him, John 14. 21. The Soul that truly loveth Christ shall never be ignorant where to find him.
If (Says christ) any man loves me, I will come to him, and make my Abided with him, John 14. 21. The Soul that truly loves christ shall never be ignorant where to find him.
the Lillies are white, and fruitful Let your apprehension of Christs withdrawing, the communications of himself to your Souls, be no temptation to you to withhold the communications of your selves to him,
the Lilies Are white, and fruitful Let your apprehension of Christ withdrawing, the communications of himself to your Souls, be no temptation to you to withhold the communications of your selves to him,
But what shall be said to that Soul that is at loss and in such a state as that it doth not know where its Beloved feedeth, where he maketh his flocks to rest at Noon?
But what shall be said to that Soul that is At loss and in such a state as that it does not know where its beloved feeds, where he makes his flocks to rest At Noon?
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But in his promises he is always yea and Amen the true and faithful one. I have already shewed you that the Promises are those green pastures were Christ feeds his flocks in the Noon of trials and afflictions.
But in his promises he is always yea and Amen the true and faithful one. I have already showed you that the Promises Are those green pastures were christ feeds his flocks in the Noon of trials and afflictions.
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Christ communicateth himself variously to the Souls of his People, not always in the same methods or influences, see if thou doest not feel his strength, when thou doest not find his consolatory manifestations; you have heard that the communion of the believing Soul with Christ never ceaseth, it is only our sense that fails,
christ Communicateth himself variously to the Souls of his People, not always in the same methods or influences, see if thou dost not feel his strength, when thou dost not find his consolatory manifestations; you have herd that the communion of the believing Soul with christ never ceases, it is only our sense that fails,
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That Christ will never be in your debt, nor be long wanting in his communications of his grace to that Soul that is ready to communicate it self unto him.
That christ will never be in your debt, nor be long wanting in his communications of his grace to that Soul that is ready to communicate it self unto him.
By the flocks when I opened the words more largely, I told you was meant, the Church, the People of God, often in Scripture compared to a flock, I will gather the remnant of the flock, Jer. 23. 2. The Lord hath visited his flock, Zech. 10. 3. Fear not little flock it is your Fathers will to give you a Kingdom, Luke. 12. 32. Feed the flock of God, 1 Pet. 5, 2. So in many other Texts.
By the flocks when I opened the words more largely, I told you was meant, the Church, the People of God, often in Scripture compared to a flock, I will gather the remnant of the flock, Jer. 23. 2. The Lord hath visited his flock, Zechariah 10. 3. fear not little flock it is your Father's will to give you a Kingdom, Lycia. 12. 32. Feed the flock of God, 1 Pet. 5, 2. So in many other Texts.
The word in the Hebrew NONLATINALPHABET, indifferently signifieth any company of lesser Cattel, whether Sheep, or Goats, though it be most ordinarily applied to sheep, as in 1 Sam. 15. 2. Jer, 50. 6. Jer. 31. 19, &c. The People of God are ordinarily the lesser sort of men, and women in the world.
The word in the Hebrew, indifferently signifies any company of lesser Cattle, whither Sheep, or Goats, though it be most ordinarily applied to sheep, as in 1 Sam. 15. 2. Jer, 50. 6. Jer. 31. 19, etc. The People of God Are ordinarily the lesser sort of men, and women in the world.
Gods People are not the greatest number of the World, but yet they are a great number, God in the worst times (which were those of Ahab had 7000 in Israel who had not bowed the knee to Baal, nor kissed him, with their lips.
God's People Are not the greatest number of the World, but yet they Are a great number, God in the worst times (which were those of Ahab had 7000 in Israel who had not bowed the knee to Baal, nor kissed him, with their lips.
Leah, and Rachel, these two did build up the house of God, from these came threescore and ten Souls whom God sent to pasture in Egypt, there they were killed up apace,
Leah, and Rachel, these two did built up the house of God, from these Come threescore and ten Souls whom God sent to pasture in Egypt, there they were killed up apace,
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from thence they were led like a Flock through the Wilderness by the conduct of Moses, and Aaron; in Canaan they also increased, till for their sins God let in Wolves upon them to destroy them.
from thence they were led like a Flock through the Wilderness by the conduct of Moses, and Aaron; in Canaan they also increased, till for their Sins God let in Wolves upon them to destroy them.
It is true all were not Israel, that were of Israel, but yet they all constituted the visible Church of the Jews, and doubtless there were a great number of them who were of the invisible Church, of that little Flock to whom it was the Fathers will to give a Kingdom.
It is true all were not Israel, that were of Israel, but yet they all constituted the visible Church of the jews, and doubtless there were a great number of them who were of the invisible Church, of that little Flock to whom it was the Father's will to give a Kingdom.
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In Christs time, the flock of God began to be gathered together in one, and soon after his ascension into Heaven, those other sheep, mentioned, John 10. who were not of the Jewish fold began to be added, by vertue of his commission granted to 12 principal Shepherds, under the great Shepherd, and multitudes were added to this flock;
In Christ time, the flock of God began to be gathered together in one, and soon After his Ascension into Heaven, those other sheep, mentioned, John 10. who were not of the Jewish fold began to be added, by virtue of his commission granted to 12 principal Shepherd's, under the great Shepherd, and Multitudes were added to this flock;
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2. A flock is a term of unity. The Church of Christ is many, yet but one body, united by one common faith, and under on head, All the true Members of it, have one Shepherd, one law, and rule. The true Church therefore is doubtless the flock which is here mentioned.
2. A flock is a term of unity. The Church of christ is many, yet but one body, united by one Common faith, and under on head, All the true Members of it, have one Shepherd, one law, and Rule. The true Church Therefore is doubtless the flock which is Here mentioned.
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] Kids as you know are young Goats. Once in Scripture Goats are put in opposition to sheep, Math. 25. to signify the wicked of the Earth, which hath given Interpreters occasion to interpret this phrase [ thy filt by and unclean thoughts.
] Kids as you know Are young Goats. Once in Scripture Goats Are put in opposition to sheep, Math. 25. to signify the wicked of the Earth, which hath given Interpreters occasion to interpret this phrase [ thy filt by and unclean thoughts.
yet Goats are not alwaies mentioned in holy writ in an ill•sense. In this very Song the Spouses hair is compared to a flock of Goats, Ch. 4. v. 1. The Goat to the Jews was not an unclean beast, the hair of it was much used about the Tabernacle, and the body of it was often used in Sacrifice. Their interpretation therefore is doubtless to be preferred, who interpret it, 1. Either of the weak Members of Christ, o• 2. of the infirm faculties of the Soul.
yet Goats Are not always mentioned in holy writ in an ill•sense. In this very Song the Spouses hair is compared to a flock of Goats, Christ 4. v. 1. The Goat to the jews was not an unclean beast, the hair of it was much used about the Tabernacle, and the body of it was often used in Sacrifice. Their Interpretation Therefore is doubtless to be preferred, who interpret it, 1. Either of the weak Members of christ, o• 2. of the infirm faculties of the Soul.
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Christ committed his Flock to the 12 Apostles, with power to ordain Pastors and Teachers. The Shepherds tents signify the places, where they feed the Flock of Christ. Shepherds in those countries had no fixed houses,
christ committed his Flock to the 12 Apostles, with power to ordain Pastors and Teachers. The Shepherd's tents signify the places, where they feed the Flock of christ. Shepherd's in those countries had no fixed houses,
as was most convenient for the feeding of their Flocks. If any ask me, where we shall find these footsteps of the Flook? I answer in the Word of God, we have no other infallible record of them that I know,
as was most convenient for the feeding of their Flocks. If any ask me, where we shall find these footsteps of the Flook? I answer in the Word of God, we have no other infallible record of them that I know,
so that by the footsteps of the Flock, and the Shepherds tents, two things are clearly to be understood. 1. The Examples of Gods Saints recorded in Scripture.
so that by the footsteps of the Flock, and the Shepherd's tents, two things Are clearly to be understood. 1. The Examples of God's Saints recorded in Scripture.
Hither doth Christ send his Spouse, inquiring where he fed, where he made his Flocks to rest at Noon You see whither my Text would lead me, viz. To a discourse concerning the Word of God •s the Rule of Christians, the certain footsteps of the Flock are to be found there.
Hither does christ send his Spouse, inquiring where he fed, where he made his Flocks to rest At Noon You see whither my Text would led me, viz. To a discourse Concerning the Word of God •s the Rule of Christians, the certain footsteps of the Flock Are to be found there.
Something I must touch upon as to both these, but I shall discourse neither of them in their latitude, having fully done it lately in set Discourses upon those Arguments;
Something I must touch upon as to both these, but I shall discourse neither of them in their latitude, having Fully done it lately in Set Discourses upon those Arguments;
Prop. The surest way for Christians to support and maintain their communion with Christ, under any doubts or dark dispensations of God to them, is for them to keep to the examples of the Saints of God under such dispensations,
Prop. The Surest Way for Christians to support and maintain their communion with christ, under any doubts or dark dispensations of God to them, is for them to keep to the Examples of the Saints of God under such dispensations,
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The Proposition you see is concerning Christians injoying and upholding their communion with Christ in a day of darkest dispensations, in the Noon of Trials and Afflictions. 2. It directeth a double means in order to this end. 1. A keeping to the footsteps of the Flock.
The Proposition you see is Concerning Christians enjoying and upholding their communion with christ in a day of Darkest dispensations, in the Noon of Trials and Afflictions. 2. It directeth a double means in order to this end. 1. A keeping to the footsteps of the Flock.
There are other Flocks in the World, but the Text is doubtless to be understood of the Flock of Christ, which I before shewed you was the Church of Christ.
There Are other Flocks in the World, but the Text is doubtless to be understood of the Flock of christ, which I before showed you was the Church of christ.
2. I think it reasonable also to determine, That that Flock is here meant, for whose feet we have the best assurance that they were guided and upheld by the unerring Spirit of God.
2. I think it reasonable also to determine, That that Flock is Here meant, for whose feet we have the best assurance that they were guided and upheld by the unerring Spirit of God.
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But when we come to ask them where that Flock is, they will tell us, it is at Rome, where it hath been kept and fed by a lineal Succession of Bishops from the Apostles times. The name of the Church of Christ is an honourable name;
But when we come to ask them where that Flock is, they will tell us, it is At Room, where it hath been kept and fed by a lineal Succession of Bishops from the Apostles times. The name of the Church of christ is an honourable name;
but of that little Flock only, who hear Christ, and follow him, and those to whom it is our heavenly Father's will to give a Kingdom, the footsteps of those who have made the Word a light to their seet,
but of that little Flock only, who hear christ, and follow him, and those to whom it is our heavenly Father's will to give a Kingdom, the footsteps of those who have made the Word a Light to their seet,
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for none can be so absurd as to think, that Christ here directeth his Spouse to go her way by the footsteps of those who walk contrary to the will of his Father.
for none can be so absurd as to think, that christ Here directeth his Spouse to go her Way by the footsteps of those who walk contrary to the will of his Father.
Now, where shall we find, where can we find those of whom we are sure they were of this little Flock? or, where shall we find the certain practice of such,
Now, where shall we find, where can we find those of whom we Are sure they were of this little Flock? or, where shall we find the certain practice of such,
For the Primitive Church, if they mean the Apostolick Church, the Church in their Age, whose Story we have Recorded in the Acts of the Apostles, we agree with them, that this is the Flock whose footsteps we are to follow, yet no further than they followed Christ.
For the Primitive Church, if they mean the Apostolic Church, the Church in their Age, whose Story we have Recorded in the Acts of the Apostles, we agree with them, that this is the Flock whose footsteps we Are to follow, yet no further than they followed christ.
so purged and corrupted all Writings that should give us any true account of what the Church did, that we can by no means allow the Record of their practice to be a sufficient Guide to us.
so purged and corrupted all Writings that should give us any true account of what the Church did, that we can by no means allow the Record of their practice to be a sufficient Guide to us.
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We conclude then as to this matter, that Christ in these words intended to give his Spouse a certain Rule, to follow the steps of those whom they might be sure it was Christ's Flock, and whose footsteps might be seen.
We conclude then as to this matter, that christ in these words intended to give his Spouse a certain Rule, to follow the steps of those whom they might be sure it was Christ's Flock, and whose footsteps might be seen.
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We believe that it hath been the design of Rome ever since the Mystery of Iniquity began to work in it, to blot out the prints of the feet of the Flock of Christ in former times;
We believe that it hath been the Design of Room ever since the Mystery of Iniquity began to work in it, to blot out the prints of the feet of the Flock of christ in former times;
The practice of the Primitive Church in former ages we are incertain of, further then what is contained in holy writ, we know that it hath been the policy of the Papists, to blot out all the records of those times which might make against them, any thing that might shew us that the Doctrine, Worship & Discipline of the Church in those ages was different from their present practices, we know that the records of the Primitive Churches practice (excepting that in the Apostles time recorded in Scripture) have been mostly in their hands and they have blotted out,
The practice of the Primitive Church in former ages we Are incertain of, further then what is contained in holy writ, we know that it hath been the policy of the Papists, to blot out all the records of those times which might make against them, any thing that might show us that the Doctrine, Worship & Discipline of the Church in those ages was different from their present practices, we know that the records of the Primitive Churches practice (excepting that in the Apostles time recorded in Scripture) have been mostly in their hands and they have blotted out,
All Protestants acknowledg them a perfect rule as to matter of Doctrine, we say they also are so as to Worship and Discipline, and as to all our conversation.
All Protestants acknowledge them a perfect Rule as to matter of Doctrine, we say they also Are so as to Worship and Discipline, and as to all our Conversation.
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We know the practice of the Saints, and Servants of God in holy Writ (not reproved by it) are the footsteps of Christs flock, for others we know not, we are sure if they were contrary to the footsteps of the Servants of God in holy Writ, they are no footsteps of the flock of Christ, which hears his voice, and owneth that only, and will not follow strangers.
We know the practice of the Saints, and Servants of God in holy Writ (not reproved by it) Are the footsteps of Christ flock, for Others we know not, we Are sure if they were contrary to the footsteps of the Servants of God in holy Writ, they Are no footsteps of the flock of christ, which hears his voice, and owneth that only, and will not follow Strangers.
He ascending up into Heaven, hath betrusted his Flock to Pastors and Teachers, to Under-Shepherds, we know that if these be Christs Shepherds, they must take,
He ascending up into Heaven, hath betrusted his Flock to Pastors and Teachers, to Under-Shepherds, we know that if these be Christ Shepherd's, they must take,
He hath indeed betrusted to some his Gospel, the Ministration both of the Doctrine, and the Ordinances of the Gospel; As they are to publish no other Doctrine,
He hath indeed betrusted to Some his Gospel, the Ministration both of the Doctrine, and the Ordinances of the Gospel; As they Are to publish no other Doctrine,
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so they are to prescribe no other Rules of life, either for the Worship of God, or government of the Church, they have no legislative power in the Church committed to them;
so they Are to prescribe no other Rules of life, either for the Worship of God, or government of the Church, they have no legislative power in the Church committed to them;
only an executive power, to execute those Laws, those Ordinances, which Christ the Supreme Shepherd, and his Apostles, which were his first Commissioners have left.
only an executive power, to execute those Laws, those Ordinances, which christ the Supreme Shepherd, and his Apostles, which were his First Commissioners have left.
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This is the trust which Christ hath committed to them, in the discharge of which alone, they can be faithful, they are not the Ministers of men, but the Ministers of Christ. By the Tents of those Shepherds who do this all Christians are bound to ab de,
This is the trust which christ hath committed to them, in the discharge of which alone, they can be faithful, they Are not the Ministers of men, but the Ministers of christ. By the Tents of those Shepherd's who do this all Christians Are bound to ab de,
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That this is the duty of Christians, will appear both from the the consideration of the end for which God hath left us the footsteps of the flock in holy Writ,
That this is the duty of Christians, will appear both from the the consideration of the end for which God hath left us the footsteps of the flock in holy Writ,
The footsteps of the flock of Christ are to be found in the Word of God, you have in Scripture not onely the instructions of David, the words of the man according to Gods own heart,
The footsteps of the flock of christ Are to be found in the Word of God, you have in Scripture not only the instructions of David, the words of the man according to God's own heart,
but through a gracious indulgence, allowed, for a time, till the believing Jews could be Satisfied concerning the abolition of it, in order to the gaining the Jews,
but through a gracious indulgence, allowed, for a time, till the believing jews could be Satisfied Concerning the abolition of it, in order to the gaining the jews,
Nor are their examples our rules, in what they did as Apostles or as men indued with the extraordinary gifts of the Holy Ghost, working miracles or speaking with tongues; for as we cannot do the latter,
Nor Are their Examples our rules, in what they did as Apostles or as men endued with the extraordinary Gifts of the Holy Ghost, working Miracles or speaking with tongues; for as we cannot do the latter,
For whatsoever is written aforetime is written for our learning, Rom. 15. 4. The Apostle telleth us, That all Scripture is given by inspiration of God and is profitable for Doctrine,
For whatsoever is written aforetime is written for our learning, Rom. 15. 4. The Apostle Telleth us, That all Scripture is given by inspiration of God and is profitable for Doctrine,
To walk by the footsteps of Christs flock recorded in Scripture must be a safe rule, no man needeth fear sinning against God, by obeying his Word, and living up to the rule, direction, and prescription of it,
To walk by the footsteps of Christ flock recorded in Scripture must be a safe Rule, no man needs Fear sinning against God, by obeying his Word, and living up to the Rule, direction, and prescription of it,
If the Trumpet give an incertain sound who shall prepare himself for the battel? If there be no certainty in a rule who can follow the direction of it? Let us now compare this rule as to this case what a Christian is to do, especially in a time of affliction and distress, to maintain and uphold his communion with Christ.
If the Trumpet give an incertain found who shall prepare himself for the battle? If there be no certainty in a Rule who can follow the direction of it? Let us now compare this Rule as to this case what a Christian is to do, especially in a time of affliction and distress, to maintain and uphold his communion with christ.
The Spirit hath given us the Rule of the word, for you heard before, That all Scripture is given us by divine inspiration, and that it is able to make the man of God wise to Salvation.
The Spirit hath given us the Rule of the word, for you herd before, That all Scripture is given us by divine inspiration, and that it is able to make the man of God wise to Salvation.
The Word directs us to follow the footsteps of the Flock. There can be no certainty in pretended impressions from the Spirit which are contrary to the Word of God, no nor any security. For all such pretences must Issue in the deceit of our own hearts, we following our own lusts,
The Word directs us to follow the footsteps of the Flock. There can be no certainty in pretended impressions from the Spirit which Are contrary to the Word of God, no nor any security. For all such pretences must Issue in the deceit of our own hearts, we following our own Lustiest,
and if they could by an unquestionable record make out any thing to us, which had been received as an Ʋniversal Tradition of the Ʋniversal Church, we should have a great respect and reverence for it,
and if they could by an unquestionable record make out any thing to us, which had been received as an Ʋniversal Tradition of the Ʋniversal Church, we should have a great respect and Reverence for it,
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but for unwritten Traditions, which the Papists put into an equal ballance with the Word of God for Christians rule, being (as they pretend) delivered as rules by the Apostles to the Church of God,
but for unwritten Traditions, which the Papists put into an equal balance with the Word of God for Christians Rule, being (as they pretend) Delivered as rules by the Apostles to the Church of God,
as we know no need we have of such, so we have no certainty that any such things were ever so delivered and therefore can see no security in receiving them,
as we know no need we have of such, so we have no certainty that any such things were ever so Delivered and Therefore can see no security in receiving them,
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this practice is founded upon an excellent bottom: 1. A Precept for the owning, and acknowledging of God in all our ways. 2. A Promise that he will direct our steps, Prov. 3. v. 6. Seeking of God at all times, (at such times especially) is the great duty of Christians,
this practice is founded upon an excellent bottom: 1. A Precept for the owning, and acknowledging of God in all our ways. 2. A Promise that he will Direct our steps, Curae 3. v. 6. Seeking of God At all times, (At such times especially) is the great duty of Christians,
and if rightly done, cannot be in vain, but for the right performance of it, a Christian must have respect both to the matter of his Prayer, and also to the manner of it. It is to the matter of our Prayers onely that I am here concerned to speak.
and if rightly done, cannot be in vain, but for the right performance of it, a Christian must have respect both to the matter of his Prayer, and also to the manner of it. It is to the matter of our Prayers only that I am Here concerned to speak.
and having first well considered the general rules of the Word of God, if we find the action neither commanded nor forbidden, according to them we may,
and having First well considered the general rules of the Word of God, if we find the actium neither commanded nor forbidden, according to them we may,
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2. It is as reasonable that we should feed by the Shepherds Tents, that is, attend upon Divine institutions, if we would enjoy any fellowship, and communion with God;
2. It is as reasonable that we should feed by the Shepherd's Tents, that is, attend upon Divine institutions, if we would enjoy any fellowship, and communion with God;
for it is unreasonable to expect the influences of Divine Grace in any way, but such only as God hath promised he will give them in, much less in the neglect,
for it is unreasonable to expect the influences of Divine Grace in any Way, but such only as God hath promised he will give them in, much less in the neglect,
what doth that signify but in all his sacred ordinances, and institutions? Conformable to this is his promise in the New Testament, Mat. 18. 20. Where two or three are gathered together in my name (that is, at my command,
what does that signify but in all his sacred ordinances, and institutions? Conformable to this is his promise in the New Testament, Mathew 18. 20. Where two or three Are gathered together in my name (that is, At my command,
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or by my order) there am I in the midst amongst them, and to his Ministers his promise is made, Mat. 28. 19 ▪ Go you therefore, and teach all Nations, Baptizing them in the Name of the Father, the Son,
or by my order) there am I in the midst among them, and to his Ministers his promise is made, Mathew 28. 19 ▪ Go you Therefore, and teach all nations, Baptizing them in the Name of the Father, the Son,
Observe from hence how unreasonable they are that talk of a communion with God, or expect any such thing, who make not the Word of God a light to their Feet, who go not forth by the footsteps of the flock, who feed not their Souls by the Shepherds Tents: under this condemnation fall,
Observe from hence how unreasonable they Are that talk of a communion with God, or expect any such thing, who make not the Word of God a Light to their Feet, who go not forth by the footsteps of the flock, who feed not their Souls by the Shepherd's Tents: under this condemnation fallen,
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1. All such who having no regard to the Word as their rule, walk according to the imaginations of their own hearts, which you shall find to be the constant Character of wicked Men in Scripture.
1. All such who having no regard to the Word as their Rule, walk according to the Imaginations of their own hearts, which you shall find to be the constant Character of wicked Men in Scripture.
2. Such as follow the incertain examples, and traditions of men. 3. Lastly, Such as cast off ordinances under a pretence of a more immediate fellowship, and communion with God.
2. Such as follow the incertain Examples, and traditions of men. 3. Lastly, Such as cast off ordinances under a pretence of a more immediate fellowship, and communion with God.
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There is a middle way betwixt resting in, and taking up with mere external performances, and casting them off. It is true, a Soul may wait upon God in ordinances,
There is a middle Way betwixt resting in, and taking up with mere external performances, and casting them off. It is true, a Soul may wait upon God in ordinances,
Communion with God lies in more then meer lending an Ear to God, and allowing him our bodily presence, in more then a communication of the will of God to our external senses:
Communion with God lies in more then mere lending an Ear to God, and allowing him our bodily presence, in more then a communication of the will of God to our external Senses:
Let me only further persuade you that hear me this day, to follow the counsel given you in the Text. To go your ways by the footsteps of Christs flock;
Let me only further persuade you that hear me this day, to follow the counsel given you in the Text. To go your ways by the footsteps of Christ flock;
In the Holy Scripture we have a certain record of the flock of Christ, we have certain prints of their feet, peace shall be upon those who walk according to that rule, you may be deceived as to other scocks, as to that you cannot be deceived.
In the Holy Scripture we have a certain record of the flock of christ, we have certain prints of their feet, peace shall be upon those who walk according to that Rule, you may be deceived as to other scocks, as to that you cannot be deceived.
The practice of the Primitive Church not recorded in Holy Writ, the pretended Traditions of the Primitive Church, of which the Scripture maketh no mention, are very incertain things, the Word of God that is a sure rule, let none leave that which is certain,
The practice of the Primitive Church not recorded in Holy Writ, the pretended Traditions of the Primitive Church, of which the Scripture makes no mention, Are very incertain things, the Word of God that is a sure Rule, let none leave that which is certain,
for those things that are incertain, if you cannot find in the Holy Scriptures a sufficiency to make you wise to Salvation, both as to what you are to do in the Worship of God,
for those things that Are incertain, if you cannot find in the Holy Scriptures a sufficiency to make you wise to Salvation, both as to what you Are to do in the Worship of God,
If there be any thing in Scripture necessary for us to know, that is obscure, I am sure the practice of the Church after the Apostles times, is much more obscure; who shall vouch the Authority of any one Book that pretendeth to give us any such account? There is a great deal of fault found with that principle, that we ought to do nothing but what we have a Warrant for from the Word of God.
If there be any thing in Scripture necessary for us to know, that is Obscure, I am sure the practice of the Church After the Apostles times, is much more Obscure; who shall vouch the authority of any one Book that pretendeth to give us any such account? There is a great deal of fault found with that principle, that we ought to do nothing but what we have a Warrant for from the Word of God.
neither adding thereto, nor diminishing therefrom, shall worship God acceptably. As to particular, natural, and civil actions, the word is not a particular sufficient rule, but it is a general rule; it is impossible that the Word of God should particularly direct all the civil actions of a mans life, it hath left a thousand things of that nature to our own liberty and wisdom, only hath given us some general rules, which we are to observe in them;
neither adding thereto, nor diminishing therefrom, shall worship God acceptably. As to particular, natural, and civil actions, the word is not a particular sufficient Rule, but it is a general Rule; it is impossible that the Word of God should particularly Direct all the civil actions of a men life, it hath left a thousand things of that nature to our own liberty and Wisdom, only hath given us Some general rules, which we Are to observe in them;
Keep to the Ordinances, and Institutions of Christ, administred by those whom he hath set over his flock as Shepherds. That is the sense of that part of the direction,
Keep to the Ordinances, and Institutions of christ, administered by those whom he hath Set over his flock as Shepherd's. That is the sense of that part of the direction,
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and by the way this sheweth us a necessity, and usefulness of a Gospel Ministry. It is the design of Jesuites, and Romish Priests to take you off from your Ministers.
and by the Way this shows us a necessity, and usefulness of a Gospel Ministry. It is the Design of Jesuits, and Romish Priests to take you off from your Ministers.
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The Socinian complaineth, that the world hath been a long time troubled with an idle sort of Persons called Ministers, Quakers, and other Enthusiasts, all sing the same Song,
The Socinian Complaineth, that the world hath been a long time troubled with an idle sort of Persons called Ministers, Quakers, and other Enthusiasts, all sing the same Song,
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yet there is none of these but have their Heads, their Guides, and Teachers, only possibly some of them would have none who should wholly set themselves apart,
yet there is none of these but have their Heads, their Guides, and Teachers, only possibly Some of them would have none who should wholly Set themselves apart,
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and give up themselves to this work, others would only bring you off the true Ministers of the Gospel, to put you under Idol Shepherds. Certain it is that the Shepherds mentioned in the Text are such as are sent by the great Shepherd,
and give up themselves to this work, Others would only bring you off the true Ministers of the Gospel, to put you under Idol Shepherd's. Certain it is that the Shepherd's mentioned in the Text Are such as Are sent by the great Shepherd,
Here is the question how shall we know which be the Shepherds tents, our reason will direct us not to give credit to those who only bear witness of themselves, Christ saith, John. 5. 31. If I bear witness of my self my witness is not true:
Here is the question how shall we know which be the Shepherd's tents, our reason will Direct us not to give credit to those who only bear witness of themselves, christ Says, John. 5. 31. If I bear witness of my self my witness is not true:
Such a Testimony is also more to be suspected when it is arrogant, when men challenge to themselves to be alone the true Shepherds. But for your direction I shall lay down a few conclusions.
Such a Testimony is also more to be suspected when it is arrogant, when men challenge to themselves to be alone the true Shepherd's. But for your direction I shall lay down a few conclusions.
This is the great thing which the Papists boast of, the great thing which they contend for, That those can be no true Ministers who are not ordained by Bishops in a lineal succession or a personal succession from the Apostles,
This is the great thing which the Papists boast of, the great thing which they contend for, That those can be no true Ministers who Are not ordained by Bishops in a lineal succession or a personal succession from the Apostles,
I am sorry to find any Protestants lisping this language of Ashdod; Protestant Divines in former ages have thought it enough to prove succession in Doctrine. The truth is a succession of Persons is a thing impossible to be proved,
I am sorry to find any Protestants lisping this language of Ashdod; Protestant Divines in former ages have Thought it enough to prove succession in Doctrine. The truth is a succession of Persons is a thing impossible to be proved,
if we must own no Ministers, but such as can prove they are made so by Bishops, in a true succession from the Apostles, I am sure they must own none at all,
if we must own no Ministers, but such as can prove they Are made so by Bishops, in a true succession from the Apostles, I am sure they must own none At all,
2. Such as are disposed, & inclined to their work. Consider but what the work of the Shepherd is, viz. to seed the flock of Christ, to watch over them, &c. And this is one way for you to know Christs Shepherds, they are by him qualified for their work with gifts and abilities to pray,
2. Such as Are disposed, & inclined to their work. Consider but what the work of the Shepherd is, viz. to seed the flock of christ, to watch over them, etc. And this is one Way for you to know Christ Shepherd's, they Are by him qualified for their work with Gifts and abilities to pray,
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and Preach, to open, and to apply the Scriptures, they are also by him inclined and disposed to it, desiring the Office of a Bishop, and to give up themselves to it.
and Preach, to open, and to apply the Scriptures, they Are also by him inclined and disposed to it, desiring the Office of a Bishop, and to give up themselves to it.
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Where this is found, there's Christs Mission. They are also called by the Church, proved, set apart to the work by fasting and Prayer, but this is onely their external mission.
Where this is found, there's Christ Mission. They Are also called by the Church, proved, Set apart to the work by fasting and Prayer, but this is only their external mission.
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neither having any internal qualifications to fit them for it, nor any inclinations, and heart unto it, only desiring to be put into the Priests Office for a morsel of bread. No good Christian can judg these Christs Shepherds, for though he hath given a power to his Church to send out Ministers,
neither having any internal qualifications to fit them for it, nor any inclinations, and heart unto it, only desiring to be put into the Priests Office for a morsel of bred. No good Christian can judge these Christ Shepherd's, for though he hath given a power to his Church to send out Ministers,
yet they are limited to such as are able and faithful, nor ought any to be look'd upon as a true Shepherd or Minister of Christ, who apparently hath no inward qualifications for the work of the Ministry nor any heart faithfully to discharge it.
yet they Are limited to such as Are able and faithful, nor ought any to be looked upon as a true Shepherd or Minister of christ, who apparently hath no inward qualifications for the work of the Ministry nor any heart faithfully to discharge it.
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or other then that, is accursed, and by the Judgment of the Apostles to be accounted accursed; such a one therefore, can be no such Person as Christians are bound to hear,
or other then that, is accursed, and by the Judgement of the Apostles to be accounted accursed; such a one Therefore, can be no such Person as Christians Are bound to hear,
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The Church by its judgments cannot make one hair of truth white or black, she is only to declare and adjudg that to be the Doctrine of Christ which is so:
The Church by its Judgments cannot make one hair of truth white or black, she is only to declare and adjudge that to be the Doctrine of christ which is so:
If it could, we had long since been Arrians, and in later times been Papists. Protestants have therefore rightly determined that every true Christian hath a judgment of discretion in this case.
If it could, we had long since been Arians, and in later times been Papists. Protestants have Therefore rightly determined that every true Christian hath a judgement of discretion in this case.
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A declarative judgment is in the Church, but a judgment of discretion, so far as to guide a Christians particular practice, is in every Christian, who is to prove all things, and to hold fast that only which is good.
A declarative judgement is in the Church, but a judgement of discretion, so Far as to guide a Christians particular practice, is in every Christian, who is to prove all things, and to hold fast that only which is good.
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Gods Pastors feed his People with wisdom and understanding, Jer. 3. 15. Not with meet high-swelling Words of vanity, much less with lies and Erronious Doctrine contrary to Christs and the Apostles Doctrine.
God's Pastors feed his People with Wisdom and understanding, Jer. 3. 15. Not with meet high-swelling Words of vanity, much less with lies and Erroneous Doctrine contrary to Christ and the Apostles Doctrine.
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4. Fourthly, Christ tells us that to the true Shepherd, the Porter openeth, John 10. v. 3. And the Sheep hear his voice. God opens the hearts of his People to such as are his Shepherds. The Apostle tells the Corinthians, they were the seal of his Apostleships, 1 Cor. 9. 2. And again, 2 Cor. 3. 2, 3. Ye are our Epistle, Written in our hearts,
4. Fourthly, christ tells us that to the true Shepherd, the Porter Openeth, John 10. v. 3. And the Sheep hear his voice. God Opens the hearts of his People to such as Are his Shepherd's. The Apostle tells the Corinthians, they were the seal of his Apostleships, 1 Cor. 9. 2. And again, 2 Cor. 3. 2, 3. You Are our Epistle, Written in our hearts,
This is a proof Sirs, of true Shepherds a proof of a true ministry, 2 Cor: 13. 3. I will never question the truth of that mans ministry, with whose ministry I see God going along.
This is a proof Sirs, of true Shepherd's a proof of a true Ministry, 2 Cor: 13. 3. I will never question the truth of that men Ministry, with whose Ministry I see God going along.
Which were the ends for which God sent out Paul, Acts 26. 18. Let such men as these be ordained by whom they will, Bishops or Presbyters, or only sent out by the Church, let them be ordained by what Rites and in what manner they will, it is plain they are Christs Shepherds.
Which were the ends for which God sent out Paul, Acts 26. 18. Let such men as these be ordained by whom they will, Bishops or Presbyters, or only sent out by the Church, let them be ordained by what Rites and in what manner they will, it is plain they Are Christ Shepherd's.
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5. Our Saviour hath given us another note of a true Shepherd, John 10. 4. When he putteth forth his Sheep he goeth before them, he doth not only lead them by his voice but by his feet.
5. Our Saviour hath given us Another note of a true Shepherd, John 10. 4. When he putteth forth his Sheep he Goes before them, he does not only led them by his voice but by his feet.
I shall never believe that Christ sent an open Drunkard to persuade men not to be drunk with wine wherein is excess, nor a Scandalous and unclean Person to tell men that Whoremongers and Adulterers God will judge.
I shall never believe that christ sent an open Drunkard to persuade men not to be drunk with wine wherein is excess, nor a Scandalous and unclean Person to tell men that Whoremongers and Adulterers God will judge.
Nor a profane Swearer to Preach to men, Swear not at all. Christ indeed did send out Judas, but he was under no Scandalous Character till he betrayed his Master.
Nor a profane Swearer to Preach to men, Swear not At all. christ indeed did send out Judas, but he was under no Scandalous Character till he betrayed his Master.
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and a weak man, &c. you read not that Paul and Peter, &c. ever did so, there was some hot Contests betwixt Paul and Barnabas, and Paul and Peter, but they never ended in revilings,
and a weak man, etc. you read not that Paul and Peter, etc. ever did so, there was Some hight Contests betwixt Paul and Barnabas, and Paul and Peter, but they never ended in revilings,
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Any whom the Lord owneth, making them blessed instruments to turn Souls to God, any who walk before their flock, who live up to what they Preach in all holiness of life, conclude these are the Shepherds Tents by which Christ hath commanded you to feed,
Any whom the Lord owneth, making them blessed Instruments to turn Souls to God, any who walk before their flock, who live up to what they Preach in all holiness of life, conclude these Are the Shepherd's Tents by which christ hath commanded you to feed,
Regard not what Romish Priests say, that they have no Apostolical Succession; no what Enthusiasts say, that they are wirelings, therefore none of Christs Shepherds. He is no hireling that receiveth wages,
Regard not what Romish Priests say, that they have no Apostolical Succession; not what Enthusiasts say, that they Are wirelings, Therefore none of Christ Shepherd's. He is no hireling that receives wages,
I shall allude to that of the Apostle, Galat. 3. 2, 3. This only would I know of you, were not you converted from sin unto God by the Ministers of Christ, by such Shepherds,
I shall allude to that of the Apostle, Galatians 3. 2, 3. This only would I know of you, were not you converted from since unto God by the Ministers of christ, by such Shepherd's,
as I have been describing to you? Were your hearts first changed, by those that declaim against Ministers and Ordinances, &c. 2. Consider the moful Examples of those who have cast off the Ministry and Ordinances of God.
as I have been describing to you? Were your hearts First changed, by those that declaim against Ministers and Ordinances, etc. 2. Consider the moful Examples of those who have cast off the Ministry and Ordinances of God.
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What horrors have filled the Souls of some? What stupid blindness have others fallen into? How many of them are delivered up by God to strong delusions to believe lies,
What horrors have filled the Souls of Some? What stupid blindness have Others fallen into? How many of them Are Delivered up by God to strong delusions to believe lies,
what is, is mostly about terms. The word which we translate Love, the LXX translate NONLATINALPHABET, My Neighbour; others, My Kinswoman. The word which we translate a company of Horses, the LXX, and those who follow them (the Syriack and Arabick) translate my Mare. Pagnine, Montanus, the Vulgar Latine, and our Translation read it, a company, or my company of Horses. We will shortly inquire the sense of those two terms.
what is, is mostly about terms. The word which we translate Love, the LXX translate, My Neighbour; Others, My Kinswoman. The word which we translate a company of Horses, the LXX, and those who follow them (the Syriac and Arabic) translate my Mare. Pagnine, Montanus, the vulgar Latin, and our translation read it, a company, or my company of Horses. We will shortly inquire the sense of those two terms.
The first word which we translate My Love, cometh from the Hebrew root NONLATINALPHABET which in its primary signification, signifieth to feed as a Shepherd feedeth his Flock.
The First word which we translate My Love, comes from the Hebrew root which in its primary signification, signifies to feed as a Shepherd feeds his Flock.
thence NONLATINALPHABET which is a Substantive in the Feminine Form, used both in this verse, and again, v. 15. chap. 4 1, 7. ch. 2. 2. 10. 13. ch. 5. 2. signifieth one who doth intimately associate him or her self with another,
thence which is a Substantive in the Faemin From, used both in this verse, and again, v. 15. chap. 4 1, 7. changed. 2. 2. 10. 13. changed. 5. 2. signifies one who does intimately associate him or her self with Another,
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For the other term NONLATINALPHABET, the question is, Whether it should be translated My Mare, or my company of Horses, the Original word NONLATINALPHABET, signifieth an Horse;
For the other term, the question is, Whither it should be translated My Mare, or my company of Horses, the Original word, signifies an Horse;
I think that in the Feminine Form, it is only used in this Text, so that it is difficult to determine which is the truest Translation, My Mare, or My Horse, or My company of Horses, or a Mare,
I think that in the Faemin From, it is only used in this Text, so that it is difficult to determine which is the Truest translation, My Mare, or My Horse, or My company of Horses, or a Mare,
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an Horse, a company of Horses, NONLATINALPHABET, is often used, to signifie a single Horse, Psal. 32. 9. A company of Horses, Exod. 14. 9. It is also as hard to determine whether it should be read, My company of Horses, or a company;
an Horse, a company of Horses,, is often used, to signify a single Horse, Psalm 32. 9. A company of Horses, Exod 14. 9. It is also as hard to determine whither it should be read, My company of Horses, or a company;
so Pagnine and Mercer determine it here, and justifie it from the like usage of it, Lam. 1. 1. Isa. 1. 21. Besides that, the following words, in Pharaoh 's Chariots, would make one think it should not be translated My Company, but A Company. In the words is, 1. A very amicable Compellation; My Friend, My Love, My Associate. 2. A Comparison; where is, 1. The Person comparing, I have likened. 2. The Person compared, thee. 3. The Thing to which she is compared, Horses, A company of Horses in Pharaoh 's Chariots. The Text affords us two Propositions.
so Pagnine and Mercer determine it Here, and justify it from the like usage of it, Lam. 1. 1. Isaiah 1. 21. Beside that, the following words, in Pharaoh is Chariots, would make one think it should not be translated My Company, but A Company. In the words is, 1. A very amicable Compellation; My Friend, My Love, My Associate. 2. A Comparison; where is, 1. The Person comparing, I have likened. 2. The Person compared, thee. 3. The Thing to which she is compared, Horses, A company of Horses in Pharaoh is Chariots. The Text affords us two Propositions.
The word almost in this Form, from the same root, is translated fellow, Judg. 11. 37. I and my fellows, Psal. 45. 14. The Virgins her Companions. He had before called her the fairest amongst Women, v. 8. to shew his value and estimate of her;
The word almost in this From, from the same root, is translated fellow, Judges 11. 37. I and my Fellows, Psalm 45. 14. The Virgins her Sodales. He had before called her the Fairest among Women, v. 8. to show his valve and estimate of her;
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he here calls her his Love, his Friend, his Fellow, or Companion. It is a very sweet meditation, a pleasant voice surely, to hear him whom God calleth his fellow, and who thought it no robbery to be equal with the Father, stooping to Dust and Ashes,
he Here calls her his Love, his Friend, his Fellow, or Companion. It is a very sweet meditation, a pleasant voice surely, to hear him whom God calls his fellow, and who Thought it no robbery to be equal with the Father, stooping to Dust and Ashes,
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Christ applieth that Text to himself, Mat. 26. 31. The wise man telleth us, Prov. 8. 30. that from Eternity, He was by him, as one brought up with him, and was daily his delight.
christ Applieth that Text to himself, Mathew 26. 31. The wise man Telleth us, Curae 8. 30. that from Eternity, He was by him, as one brought up with him, and was daily his delight.
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By his Incarnation he made himself our Fellow, Heb. 2. 14. Forasmuch as the Children were partakers of flesh and blood, he also took part with them, And v. 11. Both he who sanctifieth, and those who are sanctified, are all of one,
By his Incarnation he made himself our Fellow, Hebrew 2. 14. Forasmuch as the Children were partakers of Flesh and blood, he also took part with them, And v. 11. Both he who Sanctifieth, and those who Are sanctified, Are all of one,
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and thus, though there be this peculiar in it, that it was for the Spouse's sake, that he took upon him Humane Nature, (for I take that to be a Romantick Fancy, for which there is neither any Scripture,
and thus, though there be this peculiar in it, that it was for the Spouse's sake, that he took upon him Humane Nature, (for I take that to be a Romantic Fancy, for which there is neither any Scripture,
or found Reason, That if the World had not been to have been Redeemed, yet God would have sent his Son to be Incarnate;) yet in this sense he is in a sense a Fellow to all the Sons and Daughters of Men.
or found Reason, That if the World had not been to have been Redeemed, yet God would have sent his Son to be Incarnate;) yet in this sense he is in a sense a Fellow to all the Sons and Daughters of Men.
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You read in holy Writ, of Fellow-Citizens, and Fellow-Heirs, Eph. 2. 19. Eph. 3. 6. of Fellow-helpers, and fellow-labourers, 2 Cor. 8. 23. 1 Thes. 3. 2. of fellow prisoners, and fellow souldiers, Col. 4. 10. Philemon 23. Phil. 2. 25. I think under one of these Heads, I may reduce whatsoever I need say for the opening of this Notion.
You read in holy Writ, of Fellow-Citizens, and Fellow-Heirs, Ephesians 2. 19. Ephesians 3. 6. of Fellow-helpers, and Fellow-labourers, 2 Cor. 8. 23. 1 Thebes 3. 2. of fellow Prisoners, and fellow Soldiers, Col. 4. 10. Philemon 23. Philip 2. 25. I think under one of these Heads, I may reduce whatsoever I need say for the opening of this Notion.
The Mayor of your City, thô the most dignified Citizen, yet is a Fellow-Citizen. The Saints are all Fellow-Citizens, Eph. 3. 6. Christ, though their Head, is their Fellow-Citizen;
The Mayor of your city, though the most dignified Citizen, yet is a Fellow-Citizen. The Saints Are all Fellow-Citizens, Ephesians 3. 6. christ, though their Head, is their Fellow-Citizen;
I in you, and you in me, saith he, Joh. 15. He dwelleth in their hearts by Faith, Eph. 3. 17. His Spirit dwells in them, Rom. 8. 9. But the Notion of a Fellow-Citizen speaketh more than Cohabitation:
I in you, and you in me, Says he, John 15. He dwells in their hearts by Faith, Ephesians 3. 17. His Spirit dwells in them, Rom. 8. 9. But the Notion of a Fellow-Citizen speaks more than Cohabitation:
So doth a Co-heirship speak a Partnership in the same Enjoyments. Thus Christ is their Fellow-Citizen, their Fellow-Heir; they are Partners with Christ in the same Priviledges, in the same Enjoyments.
So does a Coheirship speak a Partnership in the same Enjoyments. Thus christ is their Fellow-Citizen, their Fellow-Heir; they Are Partners with christ in the same Privileges, in the same Enjoyments.
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And for the New Jerusalem, the City of God which is above, he hath willed them a Partnership with him in his glory, Joh. 17. 22. And the glory which thou hast given me, I have given them, that they may be one, even as we are one.
And for the New Jerusalem, the city of God which is above, he hath willed them a Partnership with him in his glory, John 17. 22. And the glory which thou hast given me, I have given them, that they may be one, even as we Are one.
Only there is this observable difference, Fellow-Citizens, and Fellow-Heirs amongst men, are Notions which denote an equality in Priviledges and Enjoyments, but not so between Christ and us.
Only there is this observable difference, Fellow-Citizens, and Fellow-Heirs among men, Are Notions which denote an equality in Privileges and Enjoyments, but not so between christ and us.
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To him the Spirit is not given by measure, Joh. 3. 34. The People of God have different measures, they have different measures of Faith, Rom. 12. 3. There is a measure of the stature of the fulness of Christ, Eph. 4. 13. This they ought to aim at,
To him the Spirit is not given by measure, John 3. 34. The People of God have different measures, they have different measures of Faith, Rom. 12. 3. There is a measure of the stature of the fullness of christ, Ephesians 4. 13. This they ought to aim At,
his glory shall be an excelling glory. The Apostle calls them Heirs and Co-heirs with the Lord Jesus Christ, Rom. 8. 17. In this sense the Lord approveth himself their Companion, their Fellow.
his glory shall be an excelling glory. The Apostle calls them Heirs and Coheirs with the Lord jesus christ, Rom. 8. 17. In this sense the Lord approveth himself their Companion, their Fellow.
What was the work of Christ while he was upon the Earth? Joh. 17. 4. I have glorified thee on the Earth, I have finished the work thou gavest me to do:
What was the work of christ while he was upon the Earth? John 17. 4. I have glorified thee on the Earth, I have finished the work thou Gavest me to do:
if we come to speak of the particular actions by which God is glorified by the Lord Jesus Christ, and by the Believer, there is a great deal of difference.
if we come to speak of the particular actions by which God is glorified by the Lord jesus christ, and by the Believer, there is a great deal of difference.
Christ glorified his Father by performance of the acts of our Redemption, according to his Fathers Will, we by those good works which he hath commanded;
christ glorified his Father by performance of the acts of our Redemption, according to his Father's Will, we by those good works which he hath commanded;
yet in the general scope, viz. the glorifying of God, and the more general mean by which this general End is attained, viz. obedience to the Will of God, they are both the same;
yet in the general scope, viz. the glorifying of God, and the more general mean by which this general End is attained, viz. Obedience to the Will of God, they Are both the same;
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and became obedient, Phil. 2. 7, 8. The Child of God is by Birth a Servant, and by Covenant a Servant; (there is that difference betwixt them) but they are both Servants, both obedient to the Will of God,
and became obedient, Philip 2. 7, 8. The Child of God is by Birth a Servant, and by Covenant a Servant; (there is that difference betwixt them) but they Are both Servants, both obedient to the Will of God,
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and excites their habits of grace, and strengtheneth them in the exercise of them, Phil. 4. 13. I can do all things through Christ that strengtheneth me, Phil. 4. 13. Without me you can do nothing, Joh. 15. 3. His Spirit helpeth our infirmities, Rom. 8. 26. NONLATINALPHABET, it lifts over against them.
and excites their habits of grace, and strengtheneth them in the exercise of them, Philip 4. 13. I can do all things through christ that strengtheneth me, Philip 4. 13. Without me you can do nothing, John 15. 3. His Spirit Helpeth our infirmities, Rom. 8. 26., it lifts over against them.
4. You in holy Scripture read of a Fellow-Prisoner, Aristarchus, and Epaphras, are both of them called Paul 's Fellow-prisoners, Coloss. 4. 14. You read also of a Fellow-Souldier, Philip. 2. v. 25. Philemon 2. This Notion signifieth one that is a Partner and Fellow to another in Conflicts, Combates, &c. a common Partnership in hazards and sufferings. In this sense our Lord properly calleth his Spouse (the Believing Soul) his Fellow. He fought and overcame the same Enemies with whom they daily fight.
4. You in holy Scripture read of a Fellow-Prisoner, Aristarchus, and Epaphras, Are both of them called Paul is Fellow prisoners, Coloss. 4. 14. You read also of a Fellow-Souldier, Philip. 2. v. 25. Philemon 2. This Notion signifies one that is a Partner and Fellow to Another in Conflicts, Combats, etc. a Common Partnership in hazards and sufferings. In this sense our Lord properly calls his Spouse (the Believing Soul) his Fellow. He fought and overcame the same Enemies with whom they daily fight.
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they were those which nailed him to the Cross, but he conquered, and declared his Conquest, by his Resurrection from the dead. The World is our Enemy, one of those Enemies against which we are to maintain the Spiritual Fight.
they were those which nailed him to the Cross, but he conquered, and declared his Conquest, by his Resurrection from the dead. The World is our Enemy, one of those Enemies against which we Are to maintain the Spiritual Fight.
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The Devil is another of our great Enemies, against whom we are commanded to put on the whole Armour of God, Christ overcame him also, Heb. 2. 14, 15. Through death he destroyed him who had the power of death, even the Devil.
The devil is Another of our great Enemies, against whom we Are commanded to put on the Whole Armour of God, christ overcame him also, Hebrew 2. 14, 15. Through death he destroyed him who had the power of death, even the devil.
Hence we translate it, My Loves, and conformably to this our Lord speaketh, Joh. 15. 14. You are my Friends, if you do whatsoever I have commanded you.
Hence we translate it, My Loves, and conformably to this our Lord speaks, John 15. 14. You Are my Friends, if you do whatsoever I have commanded you.
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1. Love. 2. Free and ingenuous love. 3. Mutual, and reciprocal Love. 4. Mutual communion and converse each with other. 1. It Speaketh Love. Amicus ab amando.
1. Love. 2. Free and ingenuous love. 3. Mutual, and reciprocal Love. 4. Mutual communion and converse each with other. 1. It Speaks Love. Amicus ab Amando.
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This is so obvious to every one that either understandeth any thing of the Revelation or History of holy, Writ, that it will need very few words to demonstrate.
This is so obvious to every one that either understands any thing of the Revelation or History of holy, Writ, that it will need very few words to demonstrate.
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Besides the frequent friendly compellations which Christ hath given his People, whoso considereth his conjuction with his Father in the Eternal Purposes for their Salvation,
Beside the frequent friendly compellations which christ hath given his People, whoso Considereth his conjunction with his Father in the Eternal Purposes for their Salvation,
his sending his Spirit to convince the World of sin, righteousness and Judgment; his daily influence upon his People, strengthening, quickening, and comforting of them;
his sending his Spirit to convince the World of since, righteousness and Judgement; his daily influence upon his People, strengthening, quickening, and comforting of them;
his being their advocate with the Father, in case both of Sins and duties; his passionate expressions while he was on the Earth for the conversion of Souls;
his being their advocate with the Father, in case both of Sins and duties; his passionate expressions while he was on the Earth for the conversion of Souls;
I say he that considereth any of these things, much less, all of them together, must say that he loved them with an Everlasting, unchangeable Love; alone suted to all the necessities of his poor Creatures,
I say he that Considereth any of these things, much less, all of them together, must say that he loved them with an Everlasting, unchangeable Love; alone suited to all the necessities of his poor Creatures,
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3. Love properly doth not make a friend unless it be mutual, and reciprocal. Indeed in a large sense, a man may be said to be a friend to his Enemy: That is, to wish well to him,
3. Love properly does not make a friend unless it be mutual, and reciprocal. Indeed in a large sense, a man may be said to be a friend to his Enemy: That is, to wish well to him,
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But this is not friendship. All Friendship, implyeth a reciprocation of Love. Christ Loves the believer, and every true believer loveth Christ. So they are Friends, in the strictest, and most proper sense.
But this is not friendship. All Friendship, Implies a reciprocation of Love. christ Loves the believer, and every true believer loves christ. So they Are Friends, in the Strictest, and most proper sense.
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but this is no Love of friendship, for the Precept of Love to Enemies, obligeth onely against malice and private Revenge, and to common Offices of kindness, it doth not oblige to intimacy,
but this is no Love of friendship, for the Precept of Love to Enemies, obliges only against malice and private Revenge, and to Common Offices of kindness, it does not oblige to intimacy,
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We are so far obliged to Love our Enemies, as to bear no malice against them, to take no private Revenge upon them, to be ready to do any acts of kindness for their Souls,
We Are so Far obliged to Love our Enemies, as to bear no malice against them, to take no private Revenge upon them, to be ready to do any acts of kindness for their Souls,
Communicating their wants and desires to him by Prayer, &c. Thus I have justified the notion of Christs Love, his friend, his Companion, to be agreeable, to what the Scripture revealeth concerning Christ, and the believing Soul.
Communicating their Wants and Desires to him by Prayer, etc. Thus I have justified the notion of Christ Love, his friend, his Companion, to be agreeable, to what the Scripture Revealeth Concerning christ, and the believing Soul.
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This in the first place leadeth us into a just admiration, of the Divine Love, and condescension. Who is this that calleth from Heaven to Earth, to the Worms of the Earth,
This in the First place leads us into a just admiration, of the Divine Love, and condescension. Who is this that calls from Heaven to Earth, to the Worms of the Earth,
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And to whom doth he speak? Is it not to those who must say to corruption, thou art my Mother, and to the Worms, you are my brethren and my Sisters? To those whose Fathers are Amorites, and whose Mothers are Hittites, who by nature are dead in trespasses and sins, unclean Children of unclean Parents.
And to whom does he speak? Is it not to those who must say to corruption, thou art my Mother, and to the Worms, you Are my brothers and my Sisters? To those whose Father's Are amorites, and whose Mother's Are Hittites, who by nature Are dead in Trespasses and Sins, unclean Children of unclean Parents.
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Will the Lord Love such Ethioptans, as we are by nature? Such Enemies, as we have shewed our selves by practice? Will the Lord make himself a companion to the creature, that is but as the dust of his feet? What manner of Love and condescension is this? For him whom the Eternal Father hath proclaimed to be his Son,
Will the Lord Love such Ethioptans, as we Are by nature? Such Enemies, as we have showed our selves by practice? Will the Lord make himself a Companion to the creature, that is but as the dust of his feet? What manner of Love and condescension is this? For him whom the Eternal Father hath proclaimed to be his Son,
and that Son in whom he is well pleased in whom the Lord hath set up his rest, he whom Kings and Prophets desired to see, whom Angels and glorified Saints adore, to whom the Father hath given a name above every name, he who hath Heaven for his throne, the Earth for his footstool,
and that Son in whom he is well pleased in whom the Lord hath Set up his rest, he whom Kings and prophets desired to see, whom Angels and glorified Saints adore, to whom the Father hath given a name above every name, he who hath Heaven for his throne, the Earth for his footstool,
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he saith thus to every believer, even the meanest that treadeth upon the Earth, to the most poor, distressed, afflicted creature, to Job that sits upon a dunghill scraping himself with a potsheard, to Lazarus that lyeth at the rich mans gate full of sores,
he Says thus to every believer, even the Meanest that treadeth upon the Earth, to the most poor, distressed, afflicted creature, to Job that sits upon a dunghill scraping himself with a potsherd, to Lazarus that lies At the rich men gate full of sores,
and begging bread, while the Dogs lick his sores, to the poorest believer living in the meanest and dirtiest Gottage, to those whom the World revileth, slighteth, scorneth, to those who have spit in his face,
and begging bred, while the Dogs lick his sores, to the Poorest believer living in the Meanest and dirtiest Gottage, to those whom the World revileth, slighteth, scorneth, to those who have spit in his face,
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He upbraideth them not for their former miscarriages, to these he becometh a fellow Prisoner, in these he becomes a fellow helper, these shall be joint heirs with him.
He upbraideth them not for their former miscarriages, to these he Becometh a fellow Prisoner, in these he becomes a fellow helper, these shall be joint Heirs with him.
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Who is a God like our God, a Saviour a Redeemer, an Husband like our Saviour, our Redeemer our Spiritual Husband? When they told David, that he should have Michal the Daughter of Saul to Wife, and persuaded him to it;
Who is a God like our God, a Saviour a Redeemer, an Husband like our Saviour, our Redeemer our Spiritual Husband? When they told David, that he should have Michal the Daughter of Saul to Wife, and persuaded him to it;
Seemeth it to you (saith he) a small thing to be a Son-in-law to a King? If there be any of you not affected with this Love, this transcendent Love, give me leave to speak to you in the language of David; Seemeth it to you a small thing, to be the beloved, the friends, the companions of the Lord Jesus Christ? Ah! That I could send you away this day, admiring the divine Love, that he should take the fellowship of our nature upon him, that he should make us his fellow Citizens, admit us to a fellowship with him both in grace here,
Seems it to you (Says he) a small thing to be a Son-in-law to a King? If there be any of you not affected with this Love, this transcendent Love, give me leave to speak to you in the language of David; Seems it to you a small thing, to be the Beloved, the Friends, the Sodales of the Lord jesus christ? Ah! That I could send you away this day, admiring the divine Love, that he should take the fellowship of our nature upon him, that he should make us his fellow Citizens, admit us to a fellowship with him both in grace Here,
and in glory hereafter, that he should be our Companion in tribulation, our Companion in labour, and follow Soldier. But I leave this to be further improved by you in your more private meditations.
and in glory hereafter, that he should be our Companion in tribulation, our Companion in labour, and follow Soldier. But I leave this to be further improved by you in your more private meditations.
The Providence of God looketh as if it were preparing Prisons, and Fetters, and banishments for his People and the hearts of Gods People are every where as sad as the times.
The Providence of God looks as if it were preparing Prisons, and Fetters, and banishments for his People and the hearts of God's People Are every where as sad as the times.
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His Companions in tribulation, and to call himself their fellow Souldier and fellow Prisoner. There are a great many arguments with which the suffering Servants of God may be relieved;
His Sodales in tribulation, and to call himself their fellow Soldier and fellow Prisoner. There Are a great many Arguments with which the suffering Servants of God may be relieved;
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Fear none of those things which thou shalt suffer (said the Angel to the Church at Smyrna) Behold the Devil shall cast some of you into Prison, that you may be tryed,
fear none of those things which thou shalt suffer (said the Angel to the Church At Smyrna) Behold the devil shall cast Some of you into Prison, that you may be tried,
and you shall have tribulation that you might be tryed, and you shall have tribulation for ten days, Rev. 2. 10. There are several arguments, 1. It is the Devil that cast Saints into Prison.
and you shall have tribulation that you might be tried, and you shall have tribulation for ten days, Rev. 2. 10. There Are several Arguments, 1. It is the devil that cast Saints into Prison.
The Devil and his instruments design is to ruin and to destroy them, Gods end is to try them. 3. It shall be but a tribulation for ten days, a short time.
The devil and his Instruments Design is to ruin and to destroy them, God's end is to try them. 3. It shall be but a tribulation for ten days, a short time.
Well, but how shall they hold out these ten days? See Isaiah. 43. 1, 2. Thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not, for I have Redeemed thee, I have called thee by thy name, thou art mine.
Well, but how shall they hold out these ten days? See Isaiah. 43. 1, 2. Thus Says the Lord that created thee, Oh Jacob, and he that formed thee, Oh Israel, fear not, for I have Redeemed thee, I have called thee by thy name, thou art mine.
In the ten days of tribulation, the Child of God shall not be alone, he that Redeemed them, will be with them. This was made good to the three Children in the fiery fornace in Babylon, Dan. 3. 24. Did not we cast three men bound into the midst of the fire? (saith Nebuchadnezzar) lo I see four men loose walking in the middest of the fire,
In the ten days of tribulation, the Child of God shall not be alone, he that Redeemed them, will be with them. This was made good to the three Children in the fiery furnace in Babylon, Dan. 3. 24. Did not we cast three men bound into the midst of the fire? (Says Nebuchadnezzar) lo I see four men lose walking in the midst of the fire,
Let men look that they suffer for righteousness sake, that is, to avoid sinning against God, (all such suffering is for righteousness sake) then they shall never be alone.
Let men look that they suffer for righteousness sake, that is, to avoid sinning against God, (all such suffering is for righteousness sake) then they shall never be alone.
No man can expect, that Christ should be a companion to him in his tribulation while he suffereth meetly for his stomach, or out of humour, much less if he suffereth for doing that which is plainly sinful and which he ought not to have done,
No man can expect, that christ should be a Companion to him in his tribulation while he suffers meetly for his stomach, or out of humour, much less if he suffers for doing that which is plainly sinful and which he ought not to have done,
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and whensoever Christs glory shall be revealed, he shall be glad with exceeding joy. It is a marvelous sweet notion to suffering Christians, to hear that Jesus Christ is,
and whensoever Christ glory shall be revealed, he shall be glad with exceeding joy. It is a marvelous sweet notion to suffering Christians, to hear that jesus christ is,
Our Bodies shall be raised from the Grave, by the Spirit of Christ dwelling in us, Rom. 8. 11. There are two great arguments amongst others to comfort the People of God in all their noons of Afflictions, 1. That even then they are Christs fellows. They then are in the fellowship of his death, Phil. 4. 10, 11. They suffer with him, Rom. 8. 17. They are made conformable to his death, Christ is magnified in their body. They make up what is lacking in the sufferings of Christ, 2. That Christ will then be their fellow;
Our Bodies shall be raised from the Grave, by the Spirit of christ Dwelling in us, Rom. 8. 11. There Are two great Arguments among Others to Comfort the People of God in all their noons of Afflictions, 1. That even then they Are Christ Fellows. They then Are in the fellowship of his death, Philip 4. 10, 11. They suffer with him, Rom. 8. 17. They Are made conformable to his death, christ is magnified in their body. They make up what is lacking in the sufferings of christ, 2. That christ will then be their fellow;
&c. When the World is spitting their Venom, shewing their utmost Malice and hatred, even then Christ is calling to them and saying, My Love. When the World is casting them out as Pestilent fellows, then is Christ saying unto them, My Companions! Then will he be with them,
etc. When the World is spitting their Venom, showing their utmost Malice and hatred, even then christ is calling to them and saying, My Love. When the World is casting them out as Pestilent Fellows, then is christ saying unto them, My Sodales! Then will he be with them,
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This is an hard saying, who can hear it, a difficult duty, how shall I ever perform it? how shall I ever get up my heart to it? Put to thy hand Christian, thou canst do nothing of thy self,
This is an hard saying, who can hear it, a difficult duty, how shall I ever perform it? how shall I ever get up my heart to it? Put to thy hand Christian, thou Canst do nothing of thy self,
but thou mayest do all things through Christ that strengtheneth thee, what cannot Christ and thou do together? I live, saith Paul, Gal. 2. 20. yet not I, but Christ liveth in me,
but thou Mayest do all things through christ that strengtheneth thee, what cannot christ and thou do together? I live, Says Paul, Gal. 2. 20. yet not I, but christ lives in me,
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for I am thy God, I will strengthen thee, yea I will help thee, yea I will uphold thee, with the right hand of my righteousness, v. 13. I the Lord thy God will hold thy right hand, saying unto thee, fear not, for I will help thee.
for I am thy God, I will strengthen thee, yea I will help thee, yea I will uphold thee, with the right hand of my righteousness, v. 13. I the Lord thy God will hold thy right hand, saying unto thee, Fear not, for I will help thee.
Is Christ our Companion? let us not grudg then to be his Companions, and let us behave our selves towards him as towards a Companion, and such a Companion. This learneth us several things.
Is christ our Companion? let us not grudge then to be his Sodales, and let us behave our selves towards him as towards a Companion, and such a Companion. This learneth us several things.
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This was Christs work, he went up and down doing good, saith the Evangelist. This was Christs work, this should be our work, we should be thinking every morning,
This was Christ work, he went up and down doing good, Says the Evangelist. This was Christ work, this should be our work, we should be thinking every morning,
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how should I glorify Christ this day? How may I shew my self this day a Companion in labour to my great Lord and Master? this we cannot do by making our selves Companions of fools,
how should I Glorify christ this day? How may I show my self this day a Companion in labour to my great Lord and Master? this we cannot do by making our selves Sodales of Fools,
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2. It learneth us our duty, to be couragious, valiant in fight, striving against sin, confident of Victory over all our Spiritual Enemies. Of these I have spake before.
2. It learneth us our duty, to be courageous, valiant in fight, striving against since, confident of Victory over all our Spiritual Enemies. Of these I have spoke before.
David saith, Psal. 119. 63. I am a Companion of all them that fear thee, Psal. 119. 63. Solomon telleth us, That a Companion of fools shall be destroyed Prov. 13. 20. Who those fools are you may read, 1 Cor. 6. 9, 10. Revel. 21. 8. All such as shall never enter into the Kingdom of God, such as shall be destroyed in the lake that burns with fire,
David Says, Psalm 119. 63. I am a Companion of all them that Fear thee, Psalm 119. 63. Solomon Telleth us, That a Companion of Fools shall be destroyed Curae 13. 20. Who those Fools Are you may read, 1 Cor. 6. 9, 10. Revel. 21. 8. All such as shall never enter into the Kingdom of God, such as shall be destroyed in the lake that burns with fire,
Have no fellowship with the unfruitful works of darkness, Eph. 5. 11. If you have see what the same Apostle saith, 2 Cor. 6. 14. What fellowship can righteousness and light have with you? The Gentleman abhorreth his Mistriss that makes herself a Companion to ever Tapster and Porter. 2. Be you much in company with Christ.
Have no fellowship with the unfruitful works of darkness, Ephesians 5. 11. If you have see what the same Apostle Says, 2 Cor. 6. 14. What fellowship can righteousness and Light have with you? The Gentleman abhorreth his Mistress that makes herself a Companion to ever Tapster and Porter. 2. Be you much in company with christ.
But I have dwelt long enough upon the compellation in the Text, [ my Love or my Fellow ] I should now come to the matter of my text, I have compared thee to a company of Horses in Pharaoh's Chariots. But of that hereafter.
But I have dwelled long enough upon the compellation in the Text, [ my Love or my Fellow ] I should now come to the matter of my text, I have compared thee to a company of Horses in Pharaoh's Chariots. But of that hereafter.
I shall speak to this Proposition in my usual method, by way of Explication, Confirmation, and Application. By way of Explication I shall shew you, 1. In what sense that term, I have likened, or I have compared thee, is to be understood. 2. Why Christ hath likened his Spouse to Horses, to a company of Horses, and why to a company of Horses in Pharaoh 's Chariots.
I shall speak to this Proposition in my usual method, by Way of Explication, Confirmation, and Application. By Way of Explication I shall show you, 1. In what sense that term, I have likened, or I have compared thee, is to be understood. 2. Why christ hath likened his Spouse to Horses, to a company of Horses, and why to a company of Horses in Pharaoh is Chariots.
the Radical word NONLATINALPHABET signifieth to be like, or to assimilate. I find it frequently in Scripture used in Pihel, the very Conjugation in which it is used in this Text. From some of those Texts we may possibly gather the sense of it in this Text, Numb. 15. 35. I will do unto them as I thought to do unto them.
the Radical word signifies to be like, or to assimilate. I find it frequently in Scripture used in Pihel, the very Conjugation in which it is used in this Text. From Some of those Texts we may possibly gather the sense of it in this Text, Numb. 15. 35. I will do unto them as I Thought to do unto them.
There it is translated, I thought, Isa. 14. 24. As I have thought, so have I brought it to pass, Judg. 20. 5. The men of Gibeah — thought to slay me, Psal. 48. 9. We have thought of thy loving kindness, Hos. 12. 10. I have used similitudes, Lam. 2. 13. To what shall I liken thee? The word is in Scripture often used to signifie the making Idea's and Representations of things in our minds.
There it is translated, I Thought, Isaiah 14. 24. As I have Thought, so have I brought it to pass, Judges 20. 5. The men of Gibeah — Thought to slay me, Psalm 48. 9. We have Thought of thy loving kindness, Hos. 12. 10. I have used Similitudes, Lam. 2. 13. To what shall I liken thee? The word is in Scripture often used to signify the making Idea's and Representations of things in our minds.
or an action of Christ terminated in himself. In the first sense it signifies, Christ's induing of his Spouse with some noble and generous qualities, bearing some proportion to those that are found in an Horse.
or an actium of christ terminated in himself. In the First sense it signifies, Christ's induing of his Spouse with Some noble and generous qualities, bearing Some proportion to those that Are found in an Horse.
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He cannot conceive his Spouse like to a company of Horses, if indeed she were not so, He could not be deceived with a false Representation of any Object.
He cannot conceive his Spouse like to a company of Horses, if indeed she were not so, He could not be deceived with a false Representation of any Object.
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I think it no vain conjecture of some Interpreters of this Text, that our Saviour addeth these words, with some reference to the Spouse's Petition immediately preceding.
I think it no vain conjecture of Some Interpreters of this Text, that our Saviour adds these words, with Some Referente to the Spouse's Petition immediately preceding.
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when the Sun of Tryals and Persecutions beated hot on her, she might enjoy, a free, full Communion with him, he had bidden her to go forth by the footsteps of the Flock, to follow the steps of those who before had walked with God under the darker dispensations of his Providence.
when the Sun of Trials and Persecutions beated hight on her, she might enjoy, a free, full Communion with him, he had bidden her to go forth by the footsteps of the Flock, to follow the steps of those who before had walked with God under the Darker dispensations of his Providence.
There are many Phrases which an hundred or two years ago were good English, and good sense, which in our more Polite and Reformed Age we should now judge very ordinary course Language.
There Are many Phrases which an hundred or two Years ago were good English, and good sense, which in our more Polite and Reformed Age we should now judge very ordinary course Language.
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Elijah you know was called by the King of Israel, The Chariots of Israel, and the Horsemen thereof; all that was meant, was the honour, and strength, and defence of the Nation.
Elijah you know was called by the King of Israel, The Chariots of Israel, and the Horsemen thereof; all that was meant, was the honour, and strength, and defence of the nation.
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The Hebrew Doctors reckon up seven Qualities of an Horse, but they reckon good and bad Qualities together. 1. It is a goodly creature. 2. It is a docible creature, easily to be taught several things. 3. It is a martial valiant creature. 4. It is a swift creature. 5. It is a very laborious useful creature. I do not think that all these are intended in this Text,
The Hebrew Doctors reckon up seven Qualities of an Horse, but they reckon good and bad Qualities together. 1. It is a goodly creature. 2. It is a docible creature, Easily to be taught several things. 3. It is a martial valiant creature. 4. It is a swift creature. 5. It is a very laborious useful creature. I do not think that all these Are intended in this Text,
because it is not said, I have likened thee to an Horse, but to a company of Horses in Pharaoh 's Chariots. There are two or three of them which may be intended,
Because it is not said, I have likened thee to an Horse, but to a company of Horses in Pharaoh is Chariots. There Are two or three of them which may be intended,
but besides that, I have discoursed before the beauty and comeliness of the Spouse, I must confess I incline with several other Interpreters rather to another sense of it in this Text.
but beside that, I have discoursed before the beauty and comeliness of the Spouse, I must confess I incline with several other Interpreters rather to Another sense of it in this Text.
3. And lastly, Therefore the Horse is a strong and valiant creature. God himself propoundeth the Horse as a pattern of strength, Job 32. 19. Hast thou given unto the Horse his strength? And it is said of God, that he delighteth not in the strength of an Horse, Psal. 147. 10. And as the Horse is a creature of strength,
3. And lastly, Therefore the Horse is a strong and valiant creature. God himself propoundeth the Horse as a pattern of strength, Job 32. 19. Hast thou given unto the Horse his strength? And it is said of God, that he delights not in the strength of an Horse, Psalm 147. 10. And as the Horse is a creature of strength,
He rusheth into the Battel, and is not afraid, Jer. 8. 6. God speaking to Job concerning the Horse, giveth an excellent and elegant description of him, Job 39. 19, 20. where God asketh Job, Hast thou clothed his neck with Thunder? Canst thou make him afraid at a Grashopper? The glory of his Nostrils is terrible.
He Rushes into the Battle, and is not afraid, Jer. 8. 6. God speaking to Job Concerning the Horse, gives an excellent and elegant description of him, Job 39. 19, 20. where God asks Job, Hast thou clothed his neck with Thunder? Canst thou make him afraid At a Grasshopper? The glory of his Nostrils is terrible.
That is, I have made thee bold, couragious, full of resolution, to make a spiritual resistance to thy Enemies, to bid a defiance to them, no more to regard the reproaches and revilings, the threats,
That is, I have made thee bold, courageous, full of resolution, to make a spiritual resistance to thy Enemies, to bid a defiance to them, no more to regard the Reproaches and revilings, the Treats,
and rage, and violences of wicked men that oppose thee, and cause thy trouble, than the Horse regardeth the ratlings of the Quiver, or the sound of the Trumpet, or the glittering Spear or Shield.
and rage, and violences of wicked men that oppose thee, and cause thy trouble, than the Horse Regardeth the rattlings of the Quiver, or the found of the Trumpet, or the glittering Spear or Shield.
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2. But it is not said, To an Horse only, but to a company of Horses: Why to a company of Horses? The term company denotes Multitude and Unity. 1. It denotes Multitude. The Church of Christ consists of many Individual Believers, who in respect of their Innocency,
2. But it is not said, To an Horse only, but to a company of Horses: Why to a company of Horses? The term company denotes Multitude and Unity. 1. It denotes Multitude. The Church of christ consists of many Individu Believers, who in respect of their Innocency,
and feeding in the same Pastures, are compared sometimes to a Flock of Sheep here in respect of that spirit of valour, courage, and fortitude which animates them all, to a company of Horses.
and feeding in the same Pastures, Are compared sometime to a Flock of Sheep Here in respect of that Spirit of valour, courage, and fortitude which animates them all, to a company of Horses.
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There is, saith the Apostle, Eph. 4. 4, 5. one Body, one Spirit, they are called in one Hope, of their Calling, they have one Lord, one Faith, one Baptism, they have one God and Father of all. The Spouse is not compared to a company of Horses in a field, or in the streets,
There is, Says the Apostle, Ephesians 4. 4, 5. one Body, one Spirit, they Are called in one Hope, of their Calling, they have one Lord, one Faith, one Baptism, they have one God and Father of all. The Spouse is not compared to a company of Horses in a field, or in the streets,
3. But why in Pharaoh's Chariots. Pharaoh was a common name to the Kings of Egypt, and a company of Horses in Pharaoh 's Chariots, signifieth no more than a company of the best Egyptian Horses-Egypt at that time was one of the most famous places for Horses in the world.
3. But why in Pharaoh's Chariots. Pharaoh was a Common name to the Kings of Egypt, and a company of Horses in Pharaoh is Chariots, signifies no more than a company of the best Egyptian Horses-Egypt At that time was one of the most famous places for Horses in the world.
Hence you read that Solomon had Horses brought out of Egypt, 1 King. 10. 28. And the King of Judah sent his Embassadors into Egypt, that they might give him Horses, Ezek. 17. 15. So Isa. 31. 1. Woe to them that go down to Egypt for help, and stay on Horses. v. 3. Their Horses are flesh, and not spirit.
Hence you read that Solomon had Horses brought out of Egypt, 1 King. 10. 28. And the King of Judah sent his ambassadors into Egypt, that they might give him Horses, Ezekiel 17. 15. So Isaiah 31. 1. Woe to them that go down to Egypt for help, and stay on Horses. v. 3. Their Horses Are Flesh, and not Spirit.
So as I think they have but a feeble support from this Text, who would make advantage of this Text to justify their notion, that this Divine portion of holy Writ is no more but a Love-song betwixt Solomon and Pharaohs Daughter.
So as I think they have but a feeble support from this Text, who would make advantage of this Text to justify their notion, that this Divine portion of holy Writ is no more but a Love-song betwixt Solomon and Pharaohs Daughter.
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To all this I might add one thing more, that the Horse by reason of those excellent qualities, which the God of nature hath endued it with, hath in all ages been in a very high esteem with men.
To all this I might add one thing more, that the Horse by reason of those excellent qualities, which the God of nature hath endued it with, hath in all ages been in a very high esteem with men.
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and highly esteemed of by him, and knowing that she is in the midst of Enemies he hath cloathed her with strength for the victory sufficient if she will make use of it;
and highly esteemed of by him, and knowing that she is in the midst of Enemies he hath clothed her with strength for the victory sufficient if she will make use of it;
when I handled that phrase (O thou fairest amongst women) The expressions of Scripture are so obvious to every Eye, where Christ setteth out his Love to,
when I handled that phrase (Oh thou Fairest among women) The expressions of Scripture Are so obvious to every Eye, where christ sets out his Love to,
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The latter is no less plain, Immediately upon the fall God gave out this promise, Gen. 3. 15. The seed of the woman shall break thine head, and thou shalt bruise his heel.
The latter is no less plain, Immediately upon the fallen God gave out this promise, Gen. 3. 15. The seed of the woman shall break thine head, and thou shalt bruise his heel.
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God saith, Zech. 10. 3. That he made his flock as a goodly Horse in the day of battel, v. 5. And they shall be as mighty men which tread down the Enemies as mire in the streets;
God Says, Zechariah 10. 3. That he made his flock as a goodly Horse in the day of battle, v. 5. And they shall be as mighty men which tread down the Enemies as mire in the streets;
Fortitude and unity. I begin with the first, upon which I shall most inlarge, as to which I shall shew you, 1. Wherein it lies, and discourse it to you as it stands distinguished from a natural Spirit, and stomack. 2. From a moral fortitude. 2. I shall offer you some directions in order to the promoving of it. 3. Lastly I shall press it by some arguments.
Fortitude and unity. I begin with the First, upon which I shall most enlarge, as to which I shall show you, 1. Wherein it lies, and discourse it to you as it Stands distinguished from a natural Spirit, and stomach. 2. From a moral fortitude. 2. I shall offer you Some directions in order to the promoving of it. 3. Lastly I shall press it by Some Arguments.
Now this is to be found in beasts as much as in men, yea and more then in men, the reflections of whose reason makes them less Spiritful then Horses, or Dogs, or Lions, &c. This commendeth no man,
Now this is to be found in beasts as much as in men, yea and more then in men, the reflections of whose reason makes them less Spiritful then Horses, or Dogs, or Lions, etc. This commends no man,
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and directed to some noble, and rational end, such now as the preservation of our honour or Country, &c. But now Christian fortitude is quite another thing as it ariseth,
and directed to Some noble, and rational end, such now as the preservation of our honour or Country, etc. But now Christian fortitude is quite Another thing as it arises,
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and the Salvation of a mans Soul. From hence may easily be gathered, both how it differeth from Natural Spirit and stomackfulness which is under no government, either of reason or Religion,
and the Salvation of a men Soul. From hence may Easily be gathered, both how it differeth from Natural Spirit and stomackfulness which is under no government, either of reason or Religion,
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1. The first Principle of Christian Fortitude is the holy Spirit. Fear not saith God, I will strengthen thee, and uphold thee with the hand of my righteousness.
1. The First Principle of Christian Fortitude is the holy Spirit. fear not Says God, I will strengthen thee, and uphold thee with the hand of my righteousness.
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The holy Spirit is the Author of all gracious habits, now there is a threefold Spiritual habit, from which this fortitude or Christian courage proceeds;
The holy Spirit is the Author of all gracious habits, now there is a threefold Spiritual habit, from which this fortitude or Christian courage proceeds;
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Whence was it that he was so courageous? The Text tells you, He indured, as seeing him who was invisible, he had the dread of the King of Kings upon his Soul, agnovit imperatorem coeli, he knew there was one, that was higher then the highest mortal;
Whence was it that he was so courageous? The Text tells you, He endured, as seeing him who was invisible, he had the dread of the King of Kings upon his Soul, agnovit Imperatorem coeli, he knew there was one, that was higher then the highest Mortal;
2. A Second habit contributing to this fortitude or Christian courage, is The Love of God. The Apostle tells you it constrains; we see in daily experience, the lover will indure no difhonour to be done unto, no affront to be put upon the woman that he loveth.
2. A Second habit contributing to this fortitude or Christian courage, is The Love of God. The Apostle tells you it constrains; we see in daily experience, the lover will endure no difhonour to be done unto, no affront to be put upon the woman that he loves.
3. A third habit from which this Christian courage or fortitude ariseth is Faith: Faith respecting both the Proposition of the Word, and the promise of the Gospel, and Person of the Mediatour. Faith agreeing to all which the holy Scripture revealeth concerning the wrath of God, his power, justice greatness, concerning the reward of those who well fight the good fight, who overcome, &c. And also hoping,
3. A third habit from which this Christian courage or fortitude arises is Faith: Faith respecting both the Proposition of the Word, and the promise of the Gospel, and Person of the Mediator. Faith agreeing to all which the holy Scripture Revealeth Concerning the wrath of God, his power, Justice greatness, Concerning the reward of those who well fight the good fight, who overcome, etc. And also hoping,
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Natural courage is much from Nature, and derives much from the Blood, Moral Fortitude deriveth much from Education and Reason. Christian Fortitude in encountring dangers ariseth from quite different principles.
Natural courage is much from Nature, and derives much from the Blood, Moral Fortitude deriveth much from Education and Reason. Christian Fortitude in encountering dangers arises from quite different principles.
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The Christian is stout and valiant in the resistance of sin, because he feareth the great and living God, whose wrath is a thousand times more formidable then the wrath of the greatest man, who when he hath killed the body can do no more;
The Christian is stout and valiant in the resistance of since, Because he fears the great and living God, whose wrath is a thousand times more formidable then the wrath of the greatest man, who when he hath killed the body can do no more;
Hence you read in that martyrology which you have Heb. 11. 33. That they through faith subdued Kingdoms, — v. 34. quenched the violence of fire, escaped the edge of the sword, — waxed valiant in the fight, v. 35. they were tortured, not accepting deliverance, v. 36. they had Trials of cruel mockings, and Scourgings, yea moreover of bonds,
Hence you read in that martyrology which you have Hebrew 11. 33. That they through faith subdued Kingdoms, — v. 34. quenched the violence of fire, escaped the edge of the sword, — waxed valiant in the fight, v. 35. they were tortured, not accepting deliverance, v. 36. they had Trials of cruel mockings, and Scourgings, yea moreover of bonds,
and imprisonment, &c. The principles of the Christian valour, are not meer Natural Spirit and stomackfulness, nor meer principles of honour, and reputation, and reason, which were the principles of the Roman valour,
and imprisonment, etc. The principles of the Christian valour, Are not mere Natural Spirit and stomackfulness, nor mere principles of honour, and reputation, and reason, which were the principles of the Roman valour,
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2. As to the Acts of it. They are all lawful resistances of sin. He will resist unto blood, but it still is in striving against sin, Heb. 1. 2. 4. And this he doth by a lawful resistance; This in the description I called a governing himself according to the rules of Gods Word, 2 Tim. 2 5. If a man strive for masteries,
2. As to the Acts of it. They Are all lawful resistances of since. He will resist unto blood, but it still is in striving against since, Hebrew 1. 2. 4. And this he does by a lawful resistance; This in the description I called a governing himself according to the rules of God's Word, 2 Tim. 2 5. If a man strive for masteries,
Or for the encountring of a danger, rather then doing, what God hath given him a freedom and liberty to do. As to the first a man is not Gods Martyr but the Devils:
Or for the encountering of a danger, rather then doing, what God hath given him a freedom and liberty to do. As to the First a man is not God's Martyr but the Devils:
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The Question is what a Christian is to do as to them? And whether a Christian can shew any Christian fortitude in incountring dangers rather then doing them. To which I shortly answer,
The Question is what a Christian is to do as to them? And whither a Christian can show any Christian fortitude in encountering dangers rather then doing them. To which I shortly answer,
The proximate Rule of our actions must be our own Conscience (by which I mean, our own practical judgment of the lawfulness or unlawfulness of things to be done, according to the best information we have,
The proximate Rule of our actions must be our own Conscience (by which I mean, our own practical judgement of the lawfulness or unlawfulness of things to be done, according to the best information we have,
A private Person in the resistance of sin, must not resist the power, which is the Ordinance of God, Rom. 13. 2. It is one thing to do what such powers command, another thing by Arms to resist.
A private Person in the resistance of since, must not resist the power, which is the Ordinance of God, Rom. 13. 2. It is one thing to do what such Powers command, Another thing by Arms to resist.
but it is not so as to this Christian fortitude. Persons of the weakest sex, of the lowest, meanest, weakest Spirits by nature, have been made valiant as to the Spiritual fight from the dread of God, the Love of God, by saith in the Word of God,
but it is not so as to this Christian fortitude. Persons of the Weakest sex, of the lowest, Meanest, Weakest Spirits by nature, have been made valiant as to the Spiritual fight from the dread of God, the Love of God, by Says in the Word of God,
1. The first thing which I shall commend unto you in order to it is, a Sound knowledge of the revealed will of God, both concerning sin, and concerning duty.
1. The First thing which I shall commend unto you in order to it is, a Found knowledge of the revealed will of God, both Concerning since, and Concerning duty.
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A poor ignorant Person may be valiant, but he cannot expect to be so, he is Sometimes made valiant in an extraordinary manner, by some special instinct,
A poor ignorant Person may be valiant, but he cannot expect to be so, he is Sometime made valiant in an extraordinary manner, by Some special instinct,
The eying of Christ who is the author and finisher of our faith, is of mighty use to us to ingage us to go on to the Spiritual fight without fear or dread.
The Eyeing of christ who is the author and finisher of our faith, is of mighty use to us to engage us to go on to the Spiritual fight without Fear or dread.
God of 'old complained by his Prophet, Jer. 9. 3. That there was a generation of them who bent their tongues like bows for lies, but there w•• none valiant for the truth upon the Earth.
God of wold complained by his Prophet, Jer. 9. 3. That there was a generation of them who bent their tongues like bows for lies, but there w•• none valiant for the truth upon the Earth.
Where is the Spirit, of the Lord God of Elijah? The Spirit of those Antient Worthies that noble Army of Martyrs, that loved not their lives unto Death,
Where is the Spirit, of the Lord God of Elijah? The Spirit of those Ancient Worthies that noble Army of Martyrs, that loved not their lives unto Death,
but witnessed a good confession, they transmitted the true Religion to us sealed with their blood, the Spirits of Christians do not appear as if we were like to add many such seals to it,
but witnessed a good Confessi, they transmitted the true Religion to us sealed with their blood, the Spirits of Christians do not appear as if we were like to add many such Seals to it,
and the Rulers of the Darkness of this World, against spiritual wickedness in high places, that he had need be called to, at all times, to put on the whole Armour of God, that he may be able to stand against the Wiles of the Devil, to withstand, and when he hath done all to stand.
and the Rulers of the Darkness of this World, against spiritual wickedness in high places, that he had need be called to, At all times, to put on the Whole Armour of God, that he may be able to stand against the Wiles of the devil, to withstand, and when he hath done all to stand.
The Devil is come down with a great rage, we had need of courage, and of patience. The Casuists trouble their Readers with many Questions in order to the Solution of this one Question, When a Christian is obliged to make an explicit Confession of his Faith, and to declare what he is,
The devil is come down with a great rage, we had need of courage, and of patience. The Casuists trouble their Readers with many Questions in order to the Solution of this one Question, When a Christian is obliged to make an explicit Confessi of his Faith, and to declare what he is,
There are certainly two times when the glory of God is eminently concerned in Christians appearing for him. 1. When his Truths and Ordinances are like to be trodden under foot.
There Are Certainly two times when the glory of God is eminently concerned in Christians appearing for him. 1. When his Truths and Ordinances Are like to be trodden under foot.
were ever the Truths of God more opposed? was ever the holy Name of God to that degree blasphemed? was there ever a greater rage against Religion and Godliness? Is it not now time for Christians to buckle on their Armour, to quit themselves like men, to arm themselves with courage, to shew themselves like a company of Horses in Pharaoh's Chariots, Horses that will not be afraid,
were ever the Truths of God more opposed? was ever the holy Name of God to that degree blasphemed? was there ever a greater rage against Religion and Godliness? Is it not now time for Christians to buckle on their Armour, to quit themselves like men, to arm themselves with courage, to show themselves like a company of Horses in Pharaoh's Chariots, Horses that will not be afraid,
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God hath prepared every Christian for this Spiritual battel by giving him a New Nature. We use to say, That if the Horse knew its own strength, it would be too hard for the Rider.
God hath prepared every Christian for this Spiritual battle by giving him a New Nature. We use to say, That if the Horse knew its own strength, it would be too hard for the Rider.
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and the strength of the strong men from them? What a strength was there in Luther when Melancthon was afraid they should perish in their appearing for the Cause of God,
and the strength of the strong men from them? What a strength was there in Luther when Melanchthon was afraid they should perish in their appearing for the Cause of God,
he goeth on to meet the armed men, he mocketh at fear, he is not affrighted, he turneth not his back from the Sword, he feareth not the rattling of the Quiver, nor the glittering of the Spear, and the Shield, he swalloweth up the ground with fierceness and rage, neither believeth he that it is the sound of the Trumpet.
he Goes on to meet the armed men, he mocks At Fear, he is not affrighted, he turns not his back from the Sword, he fears not the rattling of the Quiver, nor the glittering of the Spear, and the Shield, he swalloweth up the ground with fierceness and rage, neither Believeth he that it is the found of the Trumpet.
therefore it shall not fall, Isa. 27. 3. I the Lord do keep it, I will water it every moment, last any hurt it, I will keep it night and day, Psal. 125. 2. As the Mountains are round about Hierusalem, so the Lord is round about his People;
Therefore it shall not fallen, Isaiah 27. 3. I the Lord do keep it, I will water it every moment, last any hurt it, I will keep it night and day, Psalm 125. 2. As the Mountains Are round about Jerusalem, so the Lord is round about his People;
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He will create a defence upon their glory, a cloud, and a smoak, and a flaming fire upon her Assemblies, a Tabernacle, a place of Refuge, a cover from the storm,
He will create a defence upon their glory, a cloud, and a smoke, and a flaming fire upon her Assemblies, a Tabernacle, a place of Refuge, a cover from the storm,
Thus much methinks is signified to us by the phrase, I have compared thee to a company of Horses in Pharaoh 's Chariots. The Prince expects that his War-horses should serve him in the day of Battel, that they should not be afraid of armed men, of Drums or Trumpets, &c. It is the service we have to do for Christ in the use of the habits of his grace bestowed upon us,
Thus much methinks is signified to us by the phrase, I have compared thee to a company of Horses in Pharaoh is Chariots. The Prince expects that his War-horses should serve him in the day of Battle, that they should not be afraid of armed men, of Drums or Trumpets, etc. It is the service we have to do for christ in the use of the habits of his grace bestowed upon us,
We read of Christians in the Primitive times, that they would expose themselves to their Tormentors, telling them, They were Christians. In Queen Mary 's time the Persecutors cursed the People of God,
We read of Christians in the Primitive times, that they would expose themselves to their Tormentors, telling them, They were Christians. In Queen Marry is time the Persecutors cursed the People of God,
but in deed, and in truth? It may be we cannot unite in every Principle or Ecclesiastical Practice; we have different apprehensions, and we cannot reconcile them:
but in deed, and in truth? It may be we cannot unite in every Principle or Ecclesiastical Practice; we have different apprehensions, and we cannot reconcile them:
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Can we not forbear one another in love? who hath made us more infallible than our Brethren? 2. I beseech you consider, what already have been the fruits of our breaches,
Can we not forbear one Another in love? who hath made us more infallible than our Brothers? 2. I beseech you Consider, what already have been the fruits of our Breaches,
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He had before commended her from her more inward beauty, he had called her, The fairest amongst women, he had compared her to a Company of Horses in Pharaohs Chariots, those Phrases had respect to her inward indowments. He knoweth not how to leave, he here goes on in her further commendation, thy Cheeks are comely with rows of Jewels, thy Neck with Chains of gold.
He had before commended her from her more inward beauty, he had called her, The Fairest among women, he had compared her to a Company of Horses in Pharaohs Chariots, those Phrases had respect to her inward endowments. He Knoweth not how to leave, he Here Goes on in her further commendation, thy Cheeks Are comely with rows of Jewels, thy Neck with Chains of gold.
These Phrases speak Riches, for Jewels and Gold are things of value, and her beauty, her artificial beauty. For these are Ornaments supposed to add to the beauty and comeliness of the Person that wears them.
These Phrases speak Riches, for Jewels and Gold Are things of valve, and her beauty, her artificial beauty. For these Are Ornament supposed to add to the beauty and comeliness of the Person that wears them.
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Only there is something looks a little odd according to the guise of our Country, where Women use to wear ropes of Pearl about their Necks or Wrists, or Jewels on their Breasts or in their Ears, but how these should reflect a beauty on her Cheeks is hard to understand,
Only there is something looks a little odd according to the guise of our Country, where Women use to wear ropes of Pearl about their Necks or Wrists, or Jewels on their Breasts or in their Ears, but how these should reflect a beauty on her Cheeks is hard to understand,
but we understand not the fashions of other Countries. We read, Isa. 3. 21. Of Nose Jewels in use amongst the Jews, which dressers of Women in our times would find hard to put on And if a way could be found for that, we should judge them very strange Ornaments. But let me first open the words.
but we understand not the fashions of other Countries. We read, Isaiah 3. 21. Of Nose Jewels in use among the jews, which dressers of Women in our times would find hard to put on And if a Way could be found for that, we should judge them very strange Ornament. But let me First open the words.
In the Hebrew is no more then, Thy Cheeks are comely with rows — and thy Necks with Chains. Our Interpreters not being able to conceive, what rows (except of Jewels) could adorn the face, have added these Words to the former part:
In the Hebrew is no more then, Thy Cheeks Are comely with rows — and thy Necks with Chains. Our Interpreters not being able to conceive, what rows (except of Jewels) could adorn the face, have added these Words to the former part:
Nor able to conceive what Chains should adorn the Neck of a woman except of Gold or Pearls; And having added 〈 ◊ 〉 to the former words, they add here not of Pearl,
Nor able to conceive what Chains should adorn the Neck of a woman except of Gold or Pearls; And having added 〈 ◊ 〉 to the former words, they add Here not of Pearl,
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The Word is NONLATINALPHABET which unquestionably derives from the radical Word NONLATINALPHABET which in its Original and primary signification, signifieth to make a diligent search and inquiry.
The Word is which unquestionably derives from the radical Word which in its Original and primary signification, signifies to make a diligent search and inquiry.
Thence the Noun NONLATINALPHABET which signifieth a search, or the order of a search. We translate it estate, 1. Chron. 17. 16. David saith, thou hast regarded me according to the estate of a man of high degree:
Thence the Noun which signifies a search, or the order of a search. We translate it estate, 1. Chronicles 17. 16. David Says, thou hast regarded me according to the estate of a man of high degree:
It is used to express the order in which the Maidens came in to King Ah•shuerus, Esther 2. 12, 15. Pagnin translateth the Noun NONLATINALPHABET (which is used both here,
It is used to express the order in which the Maidens Come in to King Ah•shuerus, Esther 2. 12, 15. Pagnin Translate the Noun (which is used both Here,
The Word also signifieth a Turtle. So it is used, Levit. 12. 6. Gen. 15. 9. Cant. 2. 12, Psal. 74. 19. Levit. 14. 22. Levit. 1. 14. But it is hard to put that sense of it upon this Text,
The Word also signifies a Turtle. So it is used, Levit. 12. 6. Gen. 15. 9. Cant 2. 12, Psalm 74. 19. Levit. 14. 22. Levit. 1. 14. But it is hard to put that sense of it upon this Text,
For what sense can we make of this? Thy Cheeks are comely with Turtles. But some of the Hebrew Doctors tell us, that the word signifieth also a kind of Womens Ornaments, and Pagnin tells us that R. David saith it signifieth Pearls or Jewels, set in order; some think it was an Ornament that had something of the figure of the Turtle. They say the Turtle hath this name from the mournful noise which it maketh, sounding in our Ears like this Word.
For what sense can we make of this? Thy Cheeks Are comely with Turtle. But Some of the Hebrew Doctors tell us, that the word signifies also a kind of Women's Ornament, and Pagnin tells us that R. David Says it signifies Pearls or Jewels, Set in order; Some think it was an Ornament that had something of the figure of the Turtle. They say the Turtle hath this name from the mournful noise which it makes, sounding in our Ears like this Word.
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From this discourse you may gather, that the penury of words in the Hebrew tongue, constraining them to signify several things by the same word, is the reason of the difference of Interpreters in the translation of the Hebrew Text both in this, and many other Texts.
From this discourse you may gather, that the penury of words in the Hebrew tongue, constraining them to signify several things by the same word, is the reason of the difference of Interpreters in the Translation of the Hebrew Text both in this, and many other Texts.
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and that, NONLATINALPHABET in the Greek also did express it (though our Lexicographers give us no such account of NONLATINALPHABET.) The learned Mercer observes that those Interpreters who translate the words, as the Turtle, are mistaken both in the affix which is not NONLATINALPHABET but NONLATINALPHABET,
and that, in the Greek also did express it (though our Lexicographers give us not such account of.) The learned Mercer observes that those Interpreters who translate the words, as the Turtle, Are mistaken both in the affix which is not but,
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The word certainly signifieth some Ornaments in those times used by Women to adorn their heads with, called by this name because of the order and exceeding neatness of them,
The word Certainly signifies Some Ornament in those times used by Women to adorn their Heads with, called by this name Because of the order and exceeding neatness of them,
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1. Some Interpreters make a question whether in this expression our Saviour hath not a respect to the former comparison, he had there compared to his Spouse to a company of Horses in Pharaohs Chariots;
1. some Interpreters make a question whither in this expression our Saviour hath not a respect to the former comparison, he had there compared to his Spouse to a company of Horses in Pharaohs Chariots;
it is you see a fashion with us to deck up Horses which we value with Ribbands &c. It might be a custom in those richer places of the World to deck them with Jewels and Chains of Gold.
it is you see a fashion with us to deck up Horses which we valve with Ribbons etc. It might be a custom in those Richer places of the World to deck them with Jewels and Chains of Gold.
Mercer and other learned Interpreters think it more probable, that he passed on to a new similitude, comparing his Church, or the particular believing Soul to a Beautiful Woman in her Ornaments.
Mercer and other learned Interpreters think it more probable, that he passed on to a new similitude, comparing his Church, or the particular believing Soul to a Beautiful Woman in her Ornament.
2. This blessed Lover had before commended her for her internal worth, and beauty: For strength and courage she was like to the Horses in Pharaohs Chariots. Here he commendeth her from her external Beauty: Her Cheeks were comely with Rows of Jewels, her Neck with Chains of Gold, or Pearls.
2. This blessed Lover had before commended her for her internal worth, and beauty: For strength and courage she was like to the Horses in Pharaohs Chariots. Here he commends her from her external Beauty: Her Cheeks were comely with Rows of Jewels, her Neck with Chains of Gold, or Pearls.
As to the first of these I shall not trouble you with the several fancies of Interpreters of Luxuriant fancies but only insist upon what I conceive most proper,
As to the First of these I shall not trouble you with the several fancies of Interpreters of Luxuriant fancies but only insist upon what I conceive most proper,
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Mercer noteth, that amongst Women, if these parts have their just proportion, and beauty, concerning others, there useth to be no inquiry, their Symmetry and comeliness is judged from these.
Mercer notes, that among Women, if these parts have their just proportion, and beauty, Concerning Others, there uses to be no inquiry, their Symmetry and comeliness is judged from these.
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The Spouse of Christ is (as the Psalmist expresseth it) all glorious within; Her chief Ornament is what the Apostle Peter adviseth Women professing Godliness, the hidden man of the heart in that which is not corruptible, 1 Pet. 3. 4. But that is not all her Beauty, her light also shineth before men, that they see her good works,
The Spouse of christ is (as the Psalmist Expresses it) all glorious within; Her chief Ornament is what the Apostle Peter adviseth Women professing Godliness, the hidden man of the heart in that which is not corruptible, 1 Pet. 3. 4. But that is not all her Beauty, her Light also shines before men, that they see her good works,
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and glorify her Father which is in Heaven, Mat. 5. The Cheeks are the path upon which the penitential tears run, her tears are on her Cheeks, Lam. 1, 2• Her tears of affliction also run down there.
and Glorify her Father which is in Heaven, Mathew 5. The Cheeks Are the path upon which the penitential tears run, her tears Are on her Cheeks, Lam. 1, 2• Her tears of affliction also run down there.
Her Cheeks are those parts which are exposed to the violence and injuries of others, Isaiah 50. 6. I gave my Cheeks to them that plucked off the hair, Lam. 3. 30. He giveth his Cheek to him that smiteth him.
Her Cheeks Are those parts which Are exposed to the violence and injuries of Others, Isaiah 50. 6. I gave my Cheeks to them that plucked off the hair, Lam. 3. 30. He gives his Cheek to him that smites him.
Micaiah you know was smote on the Cheek by the false Prophet. These Cheeks of the Spouse, exposed to the smiters, bedewed with tears, either because of sin,
Micaiah you know was smote on the Cheek by the false Prophet. These Cheeks of the Spouse, exposed to the smiters, bedewed with tears, either Because of since,
or sharp sufferings, are in Christ's Eyes very lovely. Thus the words afford us two notions. 1. That the Spouse of Christ is very beautiful not only within but in her more external conversation.
or sharp sufferings, Are in Christ's Eyes very lovely. Thus the words afford us two notions. 1. That the Spouse of christ is very beautiful not only within but in her more external Conversation.
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Hence we often in holy Scripture read of a stiff neck, to express stubbornness and disobedience, Isaiah 48. 4. Thy neck was as an Iron sinew, Jer. 17. 23. They made their neck stiff, that they might not hear;
Hence we often in holy Scripture read of a stiff neck, to express stubbornness and disobedience, Isaiah 48. 4. Thy neck was as an Iron sinew, Jer. 17. 23. They made their neck stiff, that they might not hear;
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The Freedom, and pliableness of the Neck are also often made use of, to signify the Freedom and obedience of the Person. So Gen. 27. 40. Thou shalt break his yoke from off thy neck.
The Freedom, and pliableness of the Neck Are also often made use of, to signify the Freedom and Obedience of the Person. So Gen. 27. 40. Thou shalt break his yoke from off thy neck.
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The neck is that part of man which the Holy Ghost maketh use of in Scripture to express disobedience by, the stiff necked man, is the man that is stubborn,
The neck is that part of man which the Holy Ghost makes use of in Scripture to express disobedience by, the stiff necked man, is the man that is stubborn,
God promiseth to break these yokes, but yet they are not without a yoke, Christ hath a yoke, Matth. 11. 29. Take my yoke upon you for my yoke is easy, and my burden is l••ht. Christ hath Chains,
God promises to break these yokes, but yet they Are not without a yoke, christ hath a yoke, Matthew 11. 29. Take my yoke upon you for my yoke is easy, and my burden is l••ht. christ hath Chains,
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and from that word the word, NONLATINALPHABET (which signifieth the Law of God) cometh; in the Law of God the duties of men and women are orderly disposed.
and from that word the word, (which signifies the Law of God) comes; in the Law of God the duties of men and women Are orderly disposed.
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To say nothing of the various•fancies of Interpreters, I take the most genuine probable sense to be this, thy external conversation is beautiful and comely, by thy orderly walking according to the rule of my Law.
To say nothing of the various•fancies of Interpreters, I take the most genuine probable sense to be this, thy external Conversation is beautiful and comely, by thy orderly walking according to the Rule of my Law.
Holiness which lyeth in the ordering, and government of a Christian steps, according to a divine order and rule, is exceeding beautiful, comely in the Eyes of Jesus Christ. To this sense the Chaldee Pharaphrast an ancient Interpreter (but applying the whole song to the Jewish Church) carries it,
Holiness which lies in the ordering, and government of a Christian steps, according to a divine order and Rule, is exceeding beautiful, comely in the Eyes of jesus christ. To this sense the Chaldee Paraphrast an ancient Interpreter (but applying the Whole song to the Jewish Church) carries it,
How comely is this People, which hath the Words of the Law given to them? That they may be as an ear-ring on their Cheeks, that they may not depart from the right way,
How comely is this People, which hath the Words of the Law given to them? That they may be as an earring on their Cheeks, that they may not depart from the right Way,
And how beautiful are their necks [ or backs ] which bear the yoke of my commandments, which are upon them as a yoke upon the neck of the Ox which ploweth in the field?
And how beautiful Are their necks [ or backs ] which bear the yoke of my Commandments, which Are upon them as a yoke upon the neck of the Ox which ploweth in the field?
and partial) but you see by the rows and Chains he understandeth the Laws and Precepts of God, according to which every good man ordereth his conversation aright.
and partial) but you see by the rows and Chains he understands the Laws and Precepts of God, according to which every good man Ordereth his Conversation aright.
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with these Prisoners in war, or Malefactors in peace use to be bound, and hence the term is made use of to signify the greatest and basest subjection and servitude. Chains are also made of Pearls and gold, or some valuable metal, Pro. 1. 9. And these Chains denote greatest liberty, being used and worn by none but by Persons of Quality.
with these Prisoners in war, or Malefactors in peace use to be bound, and hence the term is made use of to signify the greatest and Basest subjection and servitude. Chains Are also made of Pearls and gold, or Some valuable metal, Pro 1. 9. And these Chains denote greatest liberty, being used and worn by none but by Persons of Quality.
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take Chains in which sense you will, either for Chains of Iron, with which Enemies load the necks of Saints (for I told you those Words [ of Gold ] are added by our Interpreters;) or for those Chains, which are of gold, and Pearl,
take Chains in which sense you will, either for Chains of Iron, with which Enemies load the necks of Saints (for I told you those Words [ of Gold ] Are added by our Interpreters;) or for those Chains, which Are of gold, and Pearl,
but I rather concur with our own Translators, and the most Interpreters, who expound the term of the latter sort of Chains, not only because our Saviour seemeth here to allude to the Ornaments of women, but because the Heb. Word here used, NONLATINALPHABET is never used to express Chains of Bondage in all those Texts of Scripture where any mention is made of such Chains.
but I rather concur with our own Translators, and the most Interpreters, who expound the term of the latter sort of Chains, not only Because our Saviour seems Here to allude to the Ornament of women, but Because the Hebrew Word Here used, is never used to express Chains of Bondage in all those Texts of Scripture where any mention is made of such Chains.
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And Pagnin assureth us from three of the Hebrew Rabbits that the word properly signifies Chains made of Gold, or precious Stones joined with a thread together.
And Pagnin assureth us from three of the Hebrew Rabbits that the word properly signifies Chains made of Gold, or precious Stones joined with a thread together.
or a particular believer, is not only inwardly comely, and beautiful, in respect of those habits of grace, by which she is made (as the Psalmist expresseth it) all glorious within, but she is also visibly comely, in her more external appearance, by her orderly conversation, according to the Laws of God, which is as an Ornament or Chain of well set Jewels unto her,
or a particular believer, is not only inwardly comely, and beautiful, in respect of those habits of grace, by which she is made (as the Psalmist Expresses it) all glorious within, but she is also visibly comely, in her more external appearance, by her orderly Conversation, according to the Laws of God, which is as an Ornament or Chain of well Set Jewels unto her,
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and by her ready submitting her Neck to the yoke of Christs Commandments, his several Precepts being like a Chain of Gold or precious stones about her neck.
and by her ready submitting her Neck to the yoke of Christ commandments, his several Precepts being like a Chain of Gold or precious stones about her neck.
It were endless to reckon up the several Texts of Scripture by which God hath directed the Government of our Tongues, our Eyes, our Ears, our Hands, our Feet. In short the several Precepts for good works are all proofs of this.
It were endless to reckon up the several Texts of Scripture by which God hath directed the Government of our Tongues, our Eyes, our Ears, our Hands, our Feet. In short the several Precepts for good works Are all proofs of this.
2. It must be so if we consider what influence the heart, and will, & affections have upon our whole outward man, commanding all the outward members, out of the abundance of the heart the mouth speaketh, from the dictates of the heart, the Eye looketh, the hand moveth, the mouth speaketh, the Feet turn this or that way;
2. It must be so if we Consider what influence the heart, and will, & affections have upon our Whole outward man, commanding all the outward members, out of the abundance of the heart the Mouth speaks, from the dictates of the heart, the Eye looks, the hand moves, the Mouth speaks, the Feet turn this or that Way;
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3. The ••liever is made conformable to Christ. He went up and down doing good, finishing the work, which his Father had given him to do, glorifying his Father on Earth, doing his will, manifesting his name, no guile was found in his mouth, no iniquity in his hand. No iniquity towards God, no unrighteousness towards men.
3. The ••liever is made conformable to christ. He went up and down doing good, finishing the work, which his Father had given him to do, glorifying his Father on Earth, doing his will, manifesting his name, no guile was found in his Mouth, no iniquity in his hand. No iniquity towards God, no unrighteousness towards men.
4. See the Patterns of holy men upon Scriptural record, Abraham, and David, all the holy Servants of God, you will find their holiness did not lye only in the obedience of their heart,
4. See the Patterns of holy men upon Scriptural record, Abraham, and David, all the holy Servants of God, you will find their holiness did not lie only in the Obedience of their heart,
but to external acts, such as Prayer, hearing the Word, Sanctification of the Sabbath, shewing mercy to the poor, doing justly, walking righteously, &c;
but to external acts, such as Prayer, hearing the Word, Sanctification of the Sabbath, showing mercy to the poor, doing justly, walking righteously, etc.;
They are Salt to season the World, and therefore must be exposed to their use, their end is to glorify God before men, which cannot be without an external,
They Are Salt to season the World, and Therefore must be exposed to their use, their end is to Glorify God before men, which cannot be without an external,
I have passed over these things, easy enough to have been extended into a much larger discourse Because it is a point so exceeding obvious and indeed agreed by all men.
I have passed over these things, easy enough to have been extended into a much larger discourse Because it is a point so exceeding obvious and indeed agreed by all men.
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There goeth a good outside, as well as a good inside to make up a good Christian. There are 2 Sorts of hypocrites, and I am at loss with my self to determine which is worst.
There Goes a good outside, as well as a good inside to make up a good Christian. There Are 2 Sorts of Hypocrites, and I am At loss with my self to determine which is worst.
and envy, and cruelty, and covetousness, these are Pharisaical Hypocrites. The 2d are such as will pretend to a good inside, but they have a bad outside. These men, bite,
and envy, and cruelty, and covetousness, these Are Pharisaical Hypocrites. The 2d Are such as will pretend to a good inside, but they have a bade outside. These men, bite,
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and devour their brethren lye and cheat, and defraud, and oppress, neglect duties of Religion, &c. And yet tell you they have a good heart, they have faith, in God, Love to God, &c. Thou Hypocrite!
and devour their brothers lie and cheat, and defraud, and oppress, neglect duties of Religion, etc. And yet tell you they have a good heart, they have faith, in God, Love to God, etc. Thou Hypocrite!
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Truly of the two, these are the worst, they pretend to holiness, but which way will you look for it? What notion of holiness have these men taken up? Will you look for it, in their conscientious, constant attendance upon duties of publick Worship, there you see their places empty,
Truly of the two, these Are the worst, they pretend to holiness, but which Way will you look for it? What notion of holiness have these men taken up? Will you look for it, in their conscientious, constant attendance upon duties of public Worship, there you see their places empty,
Will you look for their holiness, in their behaviour toward men, you shall there find neither Justice nor Charity; cheating, defrauding, Oppression, cruelty, hard-hearted behaviour, &c. Yet they will tell you they have good hearts.
Will you look for their holiness, in their behaviour towards men, you shall there find neither justice nor Charity; cheating, defrauding, Oppression, cruelty, hardhearted behaviour, etc. Yet they will tell you they have good hearts.
I say these are of all others the Vilest Hypoerites. 1. Because they have nothing good, the first mentioned do some good things, materially good, they read, fast, pray, walk justly, give alms:
I say these Are of all Others the Vilest Hypocrites. 1. Because they have nothing good, the First mentioned do Some good things, materially good, they read, fast, pray, walk justly, give alms:
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1. They are Chains of Restraint; As Chains about creatures necks restrain their natural Liberty, and keep them in due obedience and subjection to their Governours:
1. They Are Chains of Restraint; As Chains about creatures necks restrain their natural Liberty, and keep them in due Obedience and subjection to their Governors:
but they must take heed that they use not their Liberty for a Cloak to maliciousness, 1 Pet. 2. 16. that being the Lord's Free-men, they do not make themselves Servants of corraption. It is not a Liberty to the Devil's Chains, but from them;
but they must take heed that they use not their Liberty for a Cloak to maliciousness, 1 Pet. 2. 16. that being the Lord's Freemen, they do not make themselves Servants of corraption. It is not a Liberty to the Devil's Chains, but from them;
and relative capacities, lived up to the strictness of the Divine Rule, respecting them, how orderly would they appear even in the Eye of humane Reason? All the ugliness and disorder that we see in mens Lives, in Families, Churches, Cities, Kingdoms (if you observe it) arifeth from mens deviations from the Divine Rule, through the impetuousness of unmortified passions.
and relative capacities, lived up to the strictness of the Divine Rule, respecting them, how orderly would they appear even in the Eye of humane Reason? All the ugliness and disorder that we see in men's Lives, in Families, Churches, Cities, Kingdoms (if you observe it) arifeth from men's deviations from the Divine Rule, through the impetuousness of unmortified passion.
Hence sinful walking is by the Apostle called properly disorderly walking, 2 Thes. 3. 6, 7, 11. And the holy man is called one who ordereth his conversation aright, in the last verse of the 50th Psalm.
Hence sinful walking is by the Apostle called properly disorderly walking, 2 Thebes 3. 6, 7, 11. And the holy man is called one who Ordereth his Conversation aright, in the last verse of the 50th Psalm.
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As a Jewel (saith he) in a Swines Snout: So is a fair woman without descretion, Prov. 11. 21. Christ accounts holiness the only beauty of a man, or woman.
As a Jewel (Says he) in a Swine Snout: So is a fair woman without discretion, Curae 11. 21. christ accounts holiness the only beauty of a man, or woman.
We live in an age of great vanity, as to Artificial beauty, and it would make the heart of a Christian to bleed, to see even to what excesses of this nature, Persons professing to Religion, and Godliness run.
We live in an age of great vanity, as to Artificial beauty, and it would make the heart of a Christian to bleed, to see even to what Excesses of this nature, Persons professing to Religion, and Godliness run.
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1. I say first to neglect other beauty, whether natural (though that be a great gift of God where it is found:) Or Artificial which is borrowed from Gold and Silver,
1. I say First to neglect other beauty, whither natural (though that be a great gift of God where it is found:) Or Artificial which is borrowed from Gold and Silver,
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2. Secondly let me urge the Precept of the Apostle, 1 Tim. 2. 9, Let women (saith he) adorn themselves in modest apparel with shamefastness and sobriety, not with broidered Hair,
2. Secondly let me urge the Precept of the Apostle, 1 Tim. 2. 9, Let women (Says he) adorn themselves in modest apparel with shamefastness and sobriety, not with broidered Hair,
Mark that phrase (which becometh women prosessing Godliness) as if he should say, these vanities of broidered Hair, Gold, Pearl, costly aray, may become men and women of the world,
Mark that phrase (which Becometh women processing Godliness) as if he should say, these vanities of broidered Hair, Gold, Pearl, costly array, may become men and women of the world,
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and commend them to the world, but they do not become men and Women professing Godliness, they are not to approve themselves to the vain Persons of the World,
and commend them to the world, but they do not become men and Women professing Godliness, they Are not to approve themselves to the vain Persons of the World,
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but to Christ alone, these things Commend no Soul to Christ, good works, an holy life and conversation according to the rule of the Gospel, that and nothing but that will Commend a Soul to God, that is the only adorning which becometh women that profess to Godliness.
but to christ alone, these things Commend no Soul to christ, good works, an holy life and Conversation according to the Rule of the Gospel, that and nothing but that will Commend a Soul to God, that is the only adorning which Becometh women that profess to Godliness.
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for after this manner in the old time the holy women also who trusted in God adorned themselves, I do know the Common Interpretation which some put upon these Texts,
for After this manner in the old time the holy women also who trusted in God adorned themselves, I do know the Common Interpretation which Some put upon these Texts,
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as if the Apostle did not wholly forbid these Ornaments, but only forbad Christians to look upon these things as their only Ornaments, so as to neglect the adorning of the hidden man of the heart.
as if the Apostle did not wholly forbid these Ornament, but only forbade Christians to look upon these things as their only Ornament, so as to neglect the adorning of the hidden man of the heart.
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Nor indeed do I think these Texts to contain an absolute prohibition of these things to all women that are Christians and at all times. I do know that our Saviour seemeth to allow sost rayment to those that are in Kings houses.
Nor indeed do I think these Texts to contain an absolute prohibition of these things to all women that Are Christians and At all times. I do know that our Saviour seems to allow sost raiment to those that Are in Kings houses.
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But when I consider, 1. What of men, and womens estates, which God hath given them to Cloth the naked, to feed the hungry &c. (The necessities of their families being first provided for) is spent on these things, 2. The difference between habits for distinction of Persons in magistracy and habits for vanity, where there is no such distinction. 3. The time that is spent in the dressing up worms in this manner. 4. The proneness of our hearts to value our selves upon these accoutrements.
But when I Consider, 1. What of men, and women's estates, which God hath given them to Cloth the naked, to feed the hungry etc. (The necessities of their families being First provided for) is spent on these things, 2. The difference between habits for distinction of Persons in magistracy and habits for vanity, where there is no such distinction. 3. The time that is spent in the dressing up worms in this manner. 4. The proneness of our hearts to valve our selves upon these accoutrements.
I cannot but think that there is more forbidden in those Texts, then that Christians should look upon these as their only or Principal Ornaments. Especially when I also consider that as God in the old Testament forbad his People the habits of Heathens: So he hath commanded his People, Rom. 12. 2. Not to be conformed to this World, Rom. 12. 2. 3. Thirdly, Consider the sinfulness of some of these things.
I cannot but think that there is more forbidden in those Texts, then that Christians should look upon these as their only or Principal Ornament. Especially when I also Consider that as God in the old Testament forbade his People the habits of heathens: So he hath commanded his People, Rom. 12. 2. Not to be conformed to this World, Rom. 12. 2. 3. Thirdly, Consider the sinfulness of Some of these things.
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Where these adornings are beyond the quality of Persons, and beyond what their estates will bear, in consistency with that Proportion of good works which God requireth of them, where they are temptations to draw out the lusts of others:
Where these adornings Are beyond the quality of Persons, and beyond what their estates will bear, in consistency with that Proportion of good works which God requires of them, where they Are temptations to draw out the Lustiest of Others:
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Where they are offences and Scandals to such as fear God, they are doubtless •inful. Cyprian in his Book de Virginum disciplina, hath several arguments against the new arts of the World for Ornaments, especially that of painting, God, (saith he) made us after his own Image, it is the Devil who maketh the alteration, O the vile presumption of those, who dare attempt to alter the workmanship of God! Art not thou afraid (saith he) that God in the resurrection should not own thee,
Where they Are offences and Scandals to such as Fear God, they Are doubtless •inful. Cyprian in his Book de Virginum Discipline, hath several Arguments against the new arts of the World for Ornament, especially that of painting, God, (Says he) made us After his own Image, it is the devil who makes the alteration, Oh the vile presumption of those, who Dare attempt to altar the workmanship of God! Art not thou afraid (Says he) that God in the resurrection should not own thee,
God requires that we should labour with our hands, that we may have to give to him that needeth, Eph. 4. 28. And should not we think you, leave off a Silk garment, or a little Silver or Gold lace, a Ring, a Jewel a costly dress that we might have more abundantly to give to those that need? Are you rich in the World, and will your estate bear such expences,
God requires that we should labour with our hands, that we may have to give to him that needs, Ephesians 4. 28. And should not we think you, leave off a Silk garment, or a little Silver or Gold lace, a Ring, a Jewel a costly dress that we might have more abundantly to give to those that need? are you rich in the World, and will your estate bear such expenses,
and hath not God charged such, 1 Tim. 6. 18. To do good, to be rich in good works, ready to distribute, willing to Communicate, laying up in store for your selves a good foundation, against the time to come, that you may lay hold on Eternal life.
and hath not God charged such, 1 Tim. 6. 18. To do good, to be rich in good works, ready to distribute, willing to Communicate, laying up in store for your selves a good Foundation, against the time to come, that you may lay hold on Eternal life.
Can you be rich in clothes, and habits, and rich in good works also? If you could doth not the Apostle tell you, That those who are Christs have crucified the flesh, with the affections and lusts thereof, Gal. 5. 24. Is this your crucifixion of the flesh with its affections and lusts? What is a gratifying and pleasing the flesh, what is a making provision for the affections,
Can you be rich in clothes, and habits, and rich in good works also? If you could does not the Apostle tell you, That those who Are Christ have Crucified the Flesh, with the affections and Lustiest thereof, Gal. 5. 24. Is this your crucifixion of the Flesh with its affections and Lustiest? What is a gratifying and pleasing the Flesh, what is a making provision for the affections,
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It is the Observation of a learned Author, That heretofore Christians wounded their flesh for mortification, we wound it for pride, folly and vanity; the Ears are boared to hang Jewels in:
It is the Observation of a learned Author, That heretofore Christians wounded their Flesh for mortification, we wound it for pride, folly and vanity; the Ears Are bored to hang Jewels in:
But how much better is that boaring of the Ear mentioned, Psal. 40. 6. A boaring of the E ars in Testimony that we will be the Lords Servants for ever.
But how much better is that boring of the Ear mentioned, Psalm 40. 6. A boring of the E ars in Testimony that we will be the lords Servants for ever.
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They did so v. 6. Accordingly you shall observe Gods People all along in holy Writ, under sad dispensations, putting on Sackclot h, throwing ashes on their heads, rending their garments.
They did so v. 6. Accordingly you shall observe God's People all along in holy Writ, under sad dispensations, putting on Sackclot h, throwing Ashes on their Heads, rending their garments.
and consume us? As if he would strip us all naked, and make us all bare? Is this a time to seek fine and gay things for our selves? How little do we consider what God is about to do in all appearance in the midst of us?
and consume us? As if he would strip us all naked, and make us all bore? Is this a time to seek fine and gay things for our selves? How little doe we Consider what God is about to do in all appearance in the midst of us?
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study the beauty of Sarah, of which you read in, 1 Pet. 3. 5. The Ornaments with which holy Women of old, adorned themselves, Ornaments which become such,
study the beauty of Sarah, of which you read in, 1 Pet. 3. 5. The Ornament with which holy Women of old, adorned themselves, Ornament which become such,
There may be an external appearing beauty, without any inward beauty, but that is but a counterfeit, there can be no inward beauty without an external beauty.
There may be an external appearing beauty, without any inward beauty, but that is but a counterfeit, there can be no inward beauty without an external beauty.
Faith and Love too must be shewed by works, where holiness to the Lord is ingraven in any man or Womans heart, it will also be written (to use the phrase of the Prophet Zechariah, Ch. 14. 20.) upon the very bells of the Horses — yea every pot in Hierusalem shall be holiness to the Lord.
Faith and Love too must be showed by works, where holiness to the Lord is engraven in any man or Woman's heart, it will also be written (to use the phrase of the Prophet Zechariah, Christ 14. 20.) upon the very Bells' of the Horses — yea every pot in Jerusalem shall be holiness to the Lord.
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and consciencious waiting upon God in Ordinances? Where's the fear of God to be seen in their lives? These times make me often to think of that saying of Hierom, Grande est Christianum esse, non dici.
and conscientious waiting upon God in Ordinances? Where's the Fear of God to be seen in their lives? These times make me often to think of that saying of Hieronymus, Grande est Christian esse, non dici.
if cruelty towards Persons in distress, and oppression, and covetousness, and adding house to house speak Christians, we have too much of these things even amongst Professors:
if cruelty towards Persons in distress, and oppression, and covetousness, and adding house to house speak Christians, we have too much of these things even among Professors:
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and works of righteousness, and charity towards men, if they must abound in good works, and their light must shine before men so as they may see their good works,
and works of righteousness, and charity towards men, if they must abound in good works, and their Light must shine before men so as they may see their good works,
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We must say of many Professors to Religion as once Isaac said of Jacob, Gen. 27. 22. The voice is Jacobs voice, but the hands are Esaus hands. There are many whose voice indeed is Jacobs voice, they talk like Saints, O but their hands are Esau 's hands.
We must say of many Professors to Religion as once Isaac said of Jacob, Gen. 27. 22. The voice is Jacobs voice, but the hands Are Esaus hands. There Are many whose voice indeed is Jacobs voice, they talk like Saints, Oh but their hands Are Esau is hands.
Know it to be your duty, as much to abound in Prayer, hearing, fasting, exercises of repentance, and mortification, as others make it their vanity to abound in good words, costly apparel, in Pride and Luxury.
Know it to be your duty, as much to abound in Prayer, hearing, fasting, exercises of Repentance, and mortification, as Others make it their vanity to abound in good words, costly apparel, in Pride and Luxury.
You must have Christs rows upon your Cheeks, his Chains about your Necks. I shall conclude with that of the Apostle to the Philippians, Philip. 4. 8. 9.
You must have Christ rows upon your Cheeks, his Chains about your Necks. I shall conclude with that of the Apostle to the Philippians, Philip. 4. 8. 9.
Finally (Brethren) whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,
Finally (Brothers) whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report,
THE Chaldee Paraphrast out of his unreasonable fondness to make this whole Song to be nothing else but a discourse betwixt God and the Congregation of Israel, thus glosseth upon these words.
THE Chaldee Paraphrast out of his unreasonable fondness to make this Whole Song to be nothing Else but a discourse betwixt God and the Congregation of Israel, thus Glosseth upon these words.
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It was then said unto Moses go up to the firmament, and I will give thee there two Tables of stone cut out of the Sapphire of the throne of Glory, shining like the best Gold ordered with lines written with my own Fingers, in which are ingraven the Ten commandments which are more pure, then Silver purified seven times, &c. I should hardly mention this ancient Jewish Paraphrast so often,
It was then said unto Moses go up to the firmament, and I will give thee there two Tables of stone Cut out of the Sapphire of the throne of Glory, shining like the best Gold ordered with lines written with my own Fingers, in which Are engraven the Ten Commandments which Are more pure, then Silver purified seven times, etc. I should hardly mention this ancient Jewish Paraphrast so often,
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but to convince the Atheistical Spirits of latter ages, that the Jews did not understand this excellent Song as a meer wanton Love Song, between Solomon and the Daughter of Pharaoh. Neither did Gregory Nyssen, Gregory the great,
but to convince the Atheistical Spirits of latter ages, that the jews did not understand this excellent Song as a mere wanton Love Song, between Solomon and the Daughter of Pharaoh. Neither did Gregory Nyssen, Gregory the great,
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The 70 interpreters who are followed by those who made the Arabick Version interpret it images, or pictures. The Syriack Interpreters translate it Chains. Arias Montanus, and the Vulgar Latine translate it Collars. Junius and Tremellius, translate it Golden threds. Pagnine translateth it Golden Jewels Besides, the word here used is the same with a small alteration of the form which we had in the foregoing Verse and there we translated it Rows, why we should here translate it Borders I cannot tell.
The 70 Interpreters who Are followed by those who made the Arabic Version interpret it Images, or pictures. The Syriac Interpreters translate it Chains. Arias Montanus, and the vulgar Latin translate it Collars. Junius and Tremellius, translate it Golden threads. Pagnine Translate it Golden Jewels Beside, the word Here used is the same with a small alteration of the from which we had in the foregoing Verse and there we translated it Rows, why we should Here translate it Borders I cannot tell.
Ornaments differ both in several Countries, and in several Ages in the same Country, so that it is no wonder if Interpreters are at a loss so many hundreds of years since, exactly to translate words signifying things so variable after such a distance of time, and in another country.
Ornament differ both in several Countries, and in several Ages in the same Country, so that it is no wonder if Interpreters Are At a loss so many hundreds of Years since, exactly to translate words signifying things so variable After such a distance of time, and in Another country.
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It is granted by all that the word is derived from NONLATINALPHABET which signifyeth to point. This word is not (that I can find) used any where in holy Writ except in this Text, •and Gen. 30. & 31. in those chapters it signifyed• the spots which were upon the lambs after the sheep had conceived upon the sight of the pilled and straked rods, which Jacob had laid before them in the troughs. The Dutch translators interpret the Term, Buttons or knobs of Silver, doubtless the truest translation were with Badges, or spots of Silver. Mercer faith, the Phrase doth signify the highest,
It is granted by all that the word is derived from which signifieth to point. This word is not (that I can find) used any where in holy Writ except in this Text, •and Gen. 30. & 31. in those Chapters it signifyed• the spots which were upon the Lambs After the sheep had conceived upon the sighed of the peeled and straked rods, which Jacob had laid before them in the troughs. The Dutch translators interpret the Term, Buttons or knobs of Silver, doubtless the Truest Translation were with Badges, or spots of Silver. Mercer faith, the Phrase does signify the highest,
and her Neck with Chains of Gold she was richly adorned, but (saith Christ) she shall have more also, Habenti da•it••. To her that hath shall be given,
and her Neck with Chains of Gold she was richly adorned, but (Says christ) she shall have more also, Habenti da•it••. To her that hath shall be given,
We will (saies Christ) make for thee. The porro esse as well as the esse, the aboundings as well as the first breathings, and motions of Spiritual life, are all from God.
We will (Says christ) make for thee. The porro esse as well as the esse, the aboundings as well as the First breathings, and motions of Spiritual life, Are all from God.
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Or else as it is said, Gen. 1. 26. Let us make man, to denote the Plurality of Persons in the Divine Being, and the concurrence of the whole Trinity, in the collation of Grace, and more Grace upon believers.
Or Else as it is said, Gen. 1. 26. Let us make man, to denote the Plurality of Persons in the Divine Being, and the concurrence of the Whole Trinity, in the collation of Grace, and more Grace upon believers.
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All the works of the Trinity, out of itself, and with relation to the creatures, are individed, what is the Act of one Person, is the work of all three Persons.
All the works of the Trinity, out of itself, and with Relation to the creatures, Are individed, what is the Act of one Person, is the work of all three Persons.
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and my Father will love him, and We will come unto him, and make Our abode with him. The Text being thus opened, you see to what point in Divinity it leadeth us. The Doctrine is this:
and my Father will love him, and We will come unto him, and make Our Abided with him. The Text being thus opened, you see to what point in Divinity it leads us. The Doctrine is this:
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Prop. That Christ is ready to give out more grace, more Spiritual Ornaments to the Souls of believers, where he seeth the Cheeks of his Saints already comely with Rows of Jewels,
Prop. That christ is ready to give out more grace, more Spiritual Ornament to the Souls of believers, where he sees the Cheeks of his Saints already comely with Rows of Jewels,
He fills the Souls of his People with joy, and peace in believing, that their Souls may abound in hope, through the power of the Holy Ghost, Rom. 15. 13. He maketh the Souls of his People to abound in loves; hence the aboundings in this gracious habit are made the matter of the Apostles prayer, 1 Thes. 3. 12. They could not grow in grace if he were not alwaies ready to give out more grace,
He fills the Souls of his People with joy, and peace in believing, that their Souls may abound in hope, through the power of the Holy Ghost, Rom. 15. 13. He makes the Souls of his People to abound in loves; hence the aboundings in this gracious habit Are made the matter of the Apostles prayer, 1 Thebes 3. 12. They could not grow in grace if he were not always ready to give out more grace,
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and Linnen, and Rings and Jewels, and other Ornaments, that yet he can never go abroad but he must bring her home something to add to her stock in these things,
and Linen, and Rings and Jewels, and other Ornament, that yet he can never go abroad but he must bring her home something to add to her stock in these things,
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The full fountain runneth over, neither doth he lose any thing by his communication, while he giveth grace, he is but like unto the Sun which loseth no light by imparting its light to the World:
The full fountain Runneth over, neither does he loose any thing by his communication, while he gives grace, he is but like unto the Sun which loses no Light by imparting its Light to the World:
yet add to her stores, and so much to supply her wants as to shew his own Love and kindness to her? How much more shall the Lord Jesus do it? So that in this reason there are indeed three.
yet add to her stores, and so much to supply her Wants as to show his own Love and kindness to her? How much more shall the Lord jesus doe it? So that in this reason there Are indeed three.
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The first is that infinite fulness of grace that is in him, which cannot terminate it self in him, without a communication to the creature, the Second is the nature of his communication which is such, that he loseth nothing by it.
The First is that infinite fullness of grace that is in him, which cannot terminate it self in him, without a communication to the creature, the Second is the nature of his communication which is such, that he loses nothing by it.
The term make doth not denote a non praeexistence. All the Chains of Gold with which Christ adorneth his Spouse are coaevous with Christ himself, given out in the pursuance of an Eternal purpose, purchased with the blood of Christ,
The term make does not denote a non preexistence. All the Chains of Gold with which christ adorneth his Spouse Are coevous with christ himself, given out in the pursuance of an Eternal purpose, purchased with the blood of christ,
It is said of Paul, Acts 18. 5. That he was pressed in Spirit and Testified, &c. Christ is pressedin Spirit, with Love to the believing Soul. His heart is ravished as he afterward expresseth it in this song, Thou •ast ravished my heart, my Sister, my Spouse.
It is said of Paul, Acts 18. 5. That he was pressed in Spirit and Testified, etc. christ is pressedin Spirit, with Love to the believing Soul. His heart is ravished as he afterwards Expresses it in this song, Thou •ast ravished my heart, my Sister, my Spouse.
as the loving husband that hath an estate which will bear it, and a Wife wherein he greatly delighteth, is alwaies giving her such things as he judgeth will be pleasing and acceptable unto her;
as the loving husband that hath an estate which will bear it, and a Wife wherein he greatly delights, is always giving her such things as he Judgeth will be pleasing and acceptable unto her;
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so our blessed Lord, having first made his grace acceptable to the Soul, and then loving that Soul that hungreth and thirsteth after him, with a transcendent love cannot but be daily Satisfying such a Soul with his good things.
so our blessed Lord, having First made his grace acceptable to the Soul, and then loving that Soul that hungereth and Thirsteth After him, with a transcendent love cannot but be daily Satisfying such a Soul with his good things.
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Love doth not give•bare measure, but sheweth it self further than in a bare supply of wants, Ministring also to the pleasure and delight of the Person beloved,
Love does not give•bare measure, but shows it self further than in a bore supply of Wants, Ministering also to the pleasure and delight of the Person Beloved,
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But the Child of God never hath so much faith, but he seeth cause to cry out, Lord help my unbelief, he is in daily want of Spiritual strength, complaining of weakness,
But the Child of God never hath so much faith, but he sees cause to cry out, Lord help my unbelief, he is in daily want of Spiritual strength, complaining of weakness,
Desire doth yet more engage the love of a correlate, and the more passionate and vehement the desire of the beloved is, the more he that loves moveth towards her Satisfaction.
Desire does yet more engage the love of a correlate, and the more passionate and vehement the desire of the Beloved is, the more he that loves moves towards her Satisfaction.
The Philosopher saith, to Love is to will that which is good to another, though indeed, love rather lyeth in a complacency which one taketh in another, of which the willing of good is but a first fruit,
The Philosopher Says, to Love is to will that which is good to Another, though indeed, love rather lies in a complacency which one Takes in Another, of which the willing of good is but a First fruit,
and not only so, but also to the desires of every gracious man and Woman, who is continually crying, give, give and God cannot be wanting either to supply the necessities,
and not only so, but also to the Desires of every gracious man and Woman, who is continually crying, give, give and God cannot be wanting either to supply the necessities,
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He hears the desire of the humble, Psal. 10. 17. And giveth them their hearts desire, Psal. 21. 3. Lastly, The interest of Gods own honour and glory is concerned in his giving of more grace.
He hears the desire of the humble, Psalm 10. 17. And gives them their hearts desire, Psalm 21. 3. Lastly, The Interest of God's own honour and glory is concerned in his giving of more grace.
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Hence the Apostle, 1 Pet. 2. 12. commandeth Christians to have their conversation honest amongst the Gentiles, that whereas they speak against them as evil doers, they may by their good works, which they shall behold, glorifie God in the day of their visitation.
Hence the Apostle, 1 Pet. 2. 12. commands Christians to have their Conversation honest among the Gentiles, that whereas they speak against them as evil doers, they may by their good works, which they shall behold, Glorify God in the day of their Visitation.
The man that walketh piously, devoutly, humbly in his conversation towards God, and in the exercise of justice and righteousness, humility and meekness, mercy and charity,
The man that walks piously, devoutly, humbly in his Conversation towards God, and in the exercise of Justice and righteousness, humility and meekness, mercy and charity,
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and bounty towards men, that is moderate and sober in the use of prosperity, and patient in the time of adversity, doth by this conversation commend himself to all that part of the World, that hath yet any remainder of reason left, whose passions have not out-lawed their reason, and transformed them into Beasts:
and bounty towards men, that is moderate and Sobrium in the use of Prosperity, and patient in the time of adversity, does by this Conversation commend himself to all that part of the World, that hath yet any remainder of reason left, whose passion have not outlawed their reason, and transformed them into Beasts:
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So when men see Christians abounding in the fear of the Lord, in faith, & love, in meekness, sobriety, liberality to the Poor, love to their Enemies, a doing good to all, the honour doth not only redound to them,
So when men see Christians abounding in the Fear of the Lord, in faith, & love, in meekness, sobriety, liberality to the Poor, love to their Enemies, a doing good to all, the honour does not only redound to them,
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In the first place I cannot but observe from this Text how Christ condes•endeth to our weakness, that he might make himself and his grace desirable to us.
In the First place I cannot but observe from this Text how christ condes•endeth to our weakness, that he might make himself and his grace desirable to us.
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or delightful to our senses, which our fleshly appetite longs for, to which Christ some where or other hath not compared himself and the influences of his grace.
or delightful to our Senses, which our fleshly appetite longs for, to which christ Some where or other hath not compared himself and the influences of his grace.
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Is Bread necessary? I am (saith he) the bread of life, John. 6. Is water necessary? He compares himself, to living water, John. 4. Yea to a fountain of living water.
Is Bred necessary? I am (Says he) the bred of life, John. 6. Is water necessary? He compares himself, to living water, John. 4. Yea to a fountain of living water.
Is clothing necessary, and fine and rich clothing desirable? Come (saith he) buy of me white rayment, that thou mayest be clothed, that the shame of thy nakedness do not appear, Rev. 3. 18. Is Linnen necessary? And fine Linnen desirable, Rev. 21. 8. To the bride (the Lambs Wife) is granted, that she should be arayed in fine Linnen, clean, and white.
Is clothing necessary, and fine and rich clothing desirable? Come (Says he) buy of me white raiment, that thou Mayest be clothed, that the shame of thy nakedness do not appear, Rev. 3. 18. Is Linen necessary? And fine Linen desirable, Rev. 21. 8. To the bride (the Lambs Wife) is granted, that she should be arrayed in fine Linen, clean, and white.
Is salve necessary sometimes to us? I counsel thee, (saith he, Rev. 3. 18.) To Anoint thee with Eye-salve. Is rest and ease desirable? Come (saith he) to me all you that are weary and heavy laden,
Is salve necessary sometime to us? I counsel thee, (Says he, Rev. 3. 18.) To Anoint thee with Eyesalve. Is rest and ease desirable? Come (Says he) to me all you that Are weary and heavy laden,
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Is Gold and Silver, are rows of Silver, and Chains of Gold, borders of Gold, and studs or spots of Silver, desirable? I Counsel thee (saith he) to buy of me Gold tryed in the fire, that thou mayest be rich;
Is Gold and Silver, Are rows of Silver, and Chains of Gold, borders of Gold, and studs or spots of Silver, desirable? I Counsel thee (Says he) to buy of me Gold tried in the fire, that thou Mayest be rich;
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we will make for thee, borders of Gold, and studs of Silver, Ez. 16. 10, 11, 12. I clothed thee, with b•oidered work and shod thee with badgers Skins, and I girded thee about with fine Linnen, and covered thee, with Silk;
we will make for thee, borders of Gold, and studs of Silver, Ezra 16. 10, 11, 12. I clothed thee, with b•oidered work and shod thee with badgers Skins, and I girded thee about with fine Linen, and covered thee, with Silk;
They are the true, and the best Ornaments. Other Ornaments are but the Devils, or at best our own Ornaments. Such Ornaments as are put on for Pride or lust are the Devils Ornaments. With these Souls are adorned whom he hath by the hand, leading in the broad way which leadeth to destruction.
They Are the true, and the best Ornament. Other Ornament Are but the Devils, or At best our own Ornament. Such Ornament as Are put on for Pride or lust Are the Devils Ornament. With these Souls Are adorned whom he hath by the hand, leading in the broad Way which leads to destruction.
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and to make them appear more lovely, and amiable, but at the best these are but humane Ornaments, they are not the dresses in which Christ dresseth his Spouse;
and to make them appear more lovely, and amiable, but At the best these Are but humane Ornament, they Are not the Dresses in which christ dresseth his Spouse;
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and in an higher station, and greater estates in the World, may wear soft rayment;) but these are none of the Ornaments which Christ puts upon the Soul that he Loves,
and in an higher station, and greater estates in the World, may wear soft raiment;) but these Are none of the Ornament which christ puts upon the Soul that he Loves,
There are other Ornaments of our bodies, but the habits of grace, with which Christ dignifieth and adorneth the Souls of his People, are the only Ornaments of the Souls, which he looks at.
There Are other Ornament of our bodies, but the habits of grace, with which christ dignifieth and adorneth the Souls of his People, Are the only Ornament of the Souls, which he looks At.
Methinks this should be a mighty humbling consideration to a good man or woman who have adorned themselves (after the manner of the World) that they might not be singular,
Methinks this should be a mighty humbling consideration to a good man or woman who have adorned themselves (After the manner of the World) that they might not be singular,
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None of these things are Christs Ornaments, he hath allowed me to wear them, but these are none of those things which I have received from him as my Saviour, and Redeemer;
None of these things Are Christ Ornament, he hath allowed me to wear them, but these Are none of those things which I have received from him as my Saviour, and Redeemer;
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This is none of that rayment of needlework mentioned, Psal. 45. 14. And would serious Christians but entertain some such thoughts, with what a contempt,
This is none of that raiment of needlework mentioned, Psalm 45. 14. And would serious Christians but entertain Some such thoughts, with what a contempt,
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This comparison also lets us know, that the Ornaments of grace, are the best, the most valuable most desirable Ornaments. Christ compares them to rows of Jewels, to Chains of Gold, to badges and spots of Silver; Jewels Gold and Silver amongst things Ornamental, are the bravest,
This comparison also lets us know, that the Ornament of grace, Are the best, the most valuable most desirable Ornament. christ compares them to rows of Jewels, to Chains of Gold, to badges and spots of Silver; Jewels Gold and Silver among things Ornamental, Are the Bravest,
how much glory would be more given to God? How much more good done to others? How much more peace would be brought to your own Souls? How much more would the poor creature that upon the account of our vanity, is made more a Servant to corruptions,
how much glory would be more given to God? How much more good done to Others? How much more peace would be brought to your own Souls? How much more would the poor creature that upon the account of our vanity, is made more a Servant to corruptions,
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and groans (as the Apostle speaks, Rom. 8.) for the day of judgment upon that account, be rescued from that bondage? How much more time would be rescued for holy duties, were you but rooted,
and groans (as the Apostle speaks, Rom. 8.) for the day of judgement upon that account, be rescued from that bondage? How much more time would be rescued for holy duties, were you but rooted,
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for they shall be an Ornament of grace unto thy head, and a Chain of Gold about thy neck, Prov. 4. 9. Wisdom shall give to thy head an Ornament of grace, and a crown of glory.
for they shall be an Ornament of grace unto thy head, and a Chain of Gold about thy neck, Curae 4. 9. Wisdom shall give to thy head an Ornament of grace, and a crown of glory.
than that of a free gift, is indeed no better than Nonsense. There are Ornaments for minds indeed to be got at Athens, and other Schools of Philosophers. But these are not that white Linnen, in which at the great day the Lamb's Wife must be brought to her Husband:
than that of a free gift, is indeed no better than Nonsense. There Are Ornament for minds indeed to be god At Athens, and other Schools of Philosophers. But these Are not that white Linen, in which At the great day the Lamb's Wife must be brought to her Husband:
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The Father begetteth, and is not begotten; The Son is begotten, but doth not beget; The Holy Ghost proceedeth from both, and doth neither beget, nor is begotten;
The Father begetteth, and is not begotten; The Son is begotten, but does not beget; The Holy Ghost Proceedeth from both, and does neither beget, nor is begotten;
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Shall not the Child of God thus comfort himself from its hopes of glory, though it as yet hath but a small earnest of it, from that fulness of grace which is in Christ? He shall be holden up (saith the Apostle, speaking of the weak Brethren) for God is able to make him stand, Rom. 14. 4. And from that readiness that is in Christ,
Shall not the Child of God thus Comfort himself from its hope's of glory, though it as yet hath but a small earnest of it, from that fullness of grace which is in christ? He shall be held up (Says the Apostle, speaking of the weak Brothers) for God is able to make him stand, Rom. 14. 4. And from that readiness that is in christ,
from the Promise of Christ to the Soul, whose cheeks are already comely with Rows of Jewels, and Chains of Gold, that he will make for it Borders of Gold with spots, or badges,
from the Promise of christ to the Soul, whose cheeks Are already comely with Rows of Jewels, and Chains of Gold, that he will make for it Borders of Gold with spots, or badges,
what a Saviour, what a Friend, what a Beloved hath every Soul, whose Soul sincerely loveth the Lord Jesus Christ? The Beloved of your Souls is not like anothers Beloved, in himself he is not, he is the chiefest of ten thousand, he is altogether desires.
what a Saviour, what a Friend, what a beloved hath every Soul, whose Soul sincerely loves the Lord jesus christ? The beloved of your Souls is not like another's beloved, in himself he is not, he is the chiefest of ten thousand, he is altogether Desires.
Are there any Souls here whose iniquities are forgiven, whose sins are covered, whose Souls are regenerated, renewed through the Sanctification of the Spirit, might not these Souls go into their Closets with David, and sit down and say, Who are we, O Lord God! and what were our Souls, that the Lord should bring us hitherto, that God should wash our Souls white in the Blood of the Lamb,
are there any Souls Here whose iniquities Are forgiven, whose Sins Are covered, whose Souls Are regenerated, renewed through the Sanctification of the Spirit, might not these Souls go into their Closets with David, and fit down and say, Who Are we, Oh Lord God! and what were our Souls, that the Lord should bring us hitherto, that God should wash our Souls white in the Blood of the Lamb,
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and give us another Spirit than we had by Nature, a new Heart, a new Nature, that he should make us partakers of the Divine Nature? But this was yet a small thing in the sight of God;
and give us Another Spirit than we had by Nature, a new Heart, a new Nature, that he should make us partakers of the Divine Nature? But this was yet a small thing in the sighed of God;
The beginnings of saving grace in the Soul, in the Justification of the Soul, and the first change and renovation of our Natures, are blessings of that nature,
The beginnings of Saving grace in the Soul, in the Justification of the Soul, and the First change and renovation of our Nature's, Are blessings of that nature,
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and giving further grace to them till all their wants shall be supplied, all their emptinesses filled up? what manner of Love is this? Let our Souls be swallowed up in the admiration of this Love;
and giving further grace to them till all their Wants shall be supplied, all their emptinesses filled up? what manner of Love is this? Let our Souls be swallowed up in the admiration of this Love;
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2. How doth this Notion call to us for all manner of holiness? Holiness lyeth in two things, 1. The mortification of lusts and sinful habits with the eschewing and declining of sinful acts, which are the fruit of those trees. 2. The exercises of Godliness. Let me shortly press both, from this notion of out beloved's being preparing still,
2. How does this Notion call to us for all manner of holiness? Holiness lies in two things, 1. The mortification of Lustiest and sinful habits with the Eschewing and declining of sinful acts, which Are the fruit of those trees. 2. The exercises of Godliness. Let me shortly press both, from this notion of out beloved's being preparing still,
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and making for us, Chains of Gold, and spots of Silver. I will begin with the 2d. 1. The exercises of our selves unto Godliness, in all those positive duties which God requireth of us.
and making for us, Chains of Gold, and spots of Silver. I will begin with the 2d. 1. The exercises of our selves unto Godliness, in all those positive duties which God requires of us.
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Whether they may be more internal, such as faith, hope, Love, or more external, in our more external communion with God, in Prayer, reading, hearing his word, receiving his holy Sacrament.
Whither they may be more internal, such as faith, hope, Love, or more external, in our more external communion with God, in Prayer, reading, hearing his word, receiving his holy Sacrament.
as shall make them meet for that inheritance, yet he is at liberty as to the gradual manifestations of his grace, to dispense them according to his own infinite wisdom,
as shall make them meet for that inheritance, yet he is At liberty as to the gradual manifestations of his grace, to dispense them according to his own infinite Wisdom,
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when God had made those large promises of which you read, Ezek. 36. He concludeth, v. 37. Thus faith the Lord God I will yet for this be inquired of by the house of Israel to do it for them.
when God had made those large promises of which you read, Ezekiel 36. He Concludeth, v. 37. Thus faith the Lord God I will yet for this be inquired of by the house of Israel to do it for them.
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and he shall have more abundance, though by the foregoing verse where our Saviour giveth a reason why he soake to his disciples more plainly then to others.
and he shall have more abundance, though by the foregoing verse where our Saviour gives a reason why he soak to his Disciples more plainly then to Others.
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Yet in Matth. 25. 29. where the same promise is repeated and annexed to the parable of the talents, it is plainly to be understood of those who have and use and improve what they have;
Yet in Matthew 25. 29. where the same promise is repeated and annexed to the parable of the Talents, it is plainly to be understood of those who have and use and improve what they have;
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What man will be continually buying clothes, and Ornaments for his Wife, who when she hath them will not wear them? They are no Ornaments if they do not adorn us,
What man will be continually buying clothes, and Ornament for his Wife, who when she hath them will not wear them? They Are no Ornament if they do not adorn us,
3. It is but ingenuity in us when our Lord is never weary of giving out to us, never satisfied, never thinking that he hath done enough for us, to be thinking we have not done, enough,
3. It is but ingenuity in us when our Lord is never weary of giving out to us, never satisfied, never thinking that he hath done enough for us, to be thinking we have not done, enough,
nor can ever do enough for him, when we hear Christ saying to us, I will make them borders of Gold, and Ornaments of Silver. Should not we be saying, We will take some new steps in the ways of God, do some further acts of obedience then we have yet done, forget what is behind,
nor can ever do enough for him, when we hear christ saying to us, I will make them borders of Gold, and Ornament of Silver. Should not we be saying, We will take Some new steps in the ways of God, do Some further acts of Obedience then we have yet done, forget what is behind,
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and Spiritual enough? Serviceable enough to him in my generation? Shall not I be ever trying some new ways to advance Christ in the World, in my family, in my own Soul? Christ asks his disciples, what do you do more then others, Matth. 5. You receive more,
and Spiritual enough? Serviceable enough to him in my generation? Shall not I be ever trying Some new ways to advance christ in the World, in my family, in my own Soul? christ asks his Disciples, what do you do more then Others, Matthew 5. You receive more,
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1. What do I more then others? I have more mercy then others, what do I more than they? It is a shame for a Christian to do no more than a Publican, a poor wretch that never tasted how good the Lord is;
1. What do I more then Others? I have more mercy then Others, what do I more than they? It is a shame for a Christian to do no more than a Publican, a poor wretch that never tasted how good the Lord is;
The 2d Question I would have him propound to himself is, What do I do more than I was wont to do? Wherein do I go on from strength to strength? Wherein do I exceed my self? Christ is preparing new measures of grace for, giving out new measures of grace to me? What new affections have I for Jesus Christ? What new performances do I do for him? The second thing in which I told you Holiness lay, was in mortification of lusts, and vitious habits, in eschewing evil, &c. Is our Lord making and preparing new Ornaments for Believers? How should they be afraid to grieve and dishonour him? This Notion affords a double Argument, whereby to press this second part of Holiness. 1. From Ingenuity. It is no way ingenous,
The 2d Question I would have him propound to himself is, What do I do more than I was wont to do? Wherein do I go on from strength to strength? Wherein do I exceed my self? christ is preparing new measures of grace for, giving out new measures of grace to me? What new affections have I for jesus christ? What new performances do I do for him? The second thing in which I told you Holiness lay, was in mortification of Lustiest, and vicious habits, in Eschewing evil, etc. Is our Lord making and preparing new Ornament for Believers? How should they be afraid to grieve and dishonour him? This Notion affords a double Argument, whereby to press this second part of Holiness. 1. From Ingenuity. It is no Way ingenious,
while he is consulting our honour and satisfaction. O therefore grieve not his holy Spirit! 2. There will by it arise a disadvantage to your Immortal Souls.
while he is consulting our honour and satisfaction. O Therefore grieve not his holy Spirit! 2. There will by it arise a disadvantage to your Immortal Souls.
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What Husband will still be bringing new Ornaments to a froward and disobedient Wife, that taketh no care to please him? Duty may oblige him to see that she shall not want necessaries,
What Husband will still be bringing new Ornament to a froward and disobedient Wife, that Takes no care to please him? Duty may oblige him to see that she shall not want necessaries,
God's Cove nant, his Truth and Faithfulness to that, will oblige him, notwithstanding his Peoples frowardness, to give them what grace is necessary to bring them to Heaven,
God's Cove nant, his Truth and Faithfulness to that, will oblige him, notwithstanding his Peoples frowardness, to give them what grace is necessary to bring them to Heaven,
The Soul of a Christian, who giveth himself too much liberty, may be saved, but it will be as through fire. When David had fallen into those two great sins of Adultery and Murder, I remember God sent Nathan to him with this Message, 2. Sam. 12. 7, 8. I anointed thee King over Israel, and delivered thee out of the hands of Saul, and I gave thee thy Masters Houses,
The Soul of a Christian, who gives himself too much liberty, may be saved, but it will be as through fire. When David had fallen into those two great Sins of Adultery and Murder, I Remember God sent Nathan to him with this Message, 2. Sam. 12. 7, 8. I anointed thee King over Israel, and Delivered thee out of the hands of Saul, and I gave thee thy Masters Houses,
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wherefore hast thou despised the Commandment of the Lord, to do evil in his sight, &c. God there aggrava•eth 〈 … 〉 not only from those mercies which he had already received from God,
Wherefore hast thou despised the Commandment of the Lord, to do evil in his sighed, etc. God there aggrava•eth 〈 … 〉 not only from those Mercies which he had already received from God,
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Think when you have any temptations to sin against the Lord, that you hear Christ saying to you, I died upon the Cross for you, I washed you in my Blood, I have pardoned thy sins, clothed thee with my Righteousness, changed thy heart, put my 〈 ◊ 〉 into thee;
Think when you have any temptations to sin against the Lord, that you hear christ saying to you, I died upon the Cross for you, I washed you in my Blood, I have pardoned thy Sins, clothed thee with my Righteousness, changed thy heart, put my 〈 ◊ 〉 into thee;
and Studs of Silver, and shouldst thou now favour thy lusts, which are the Enemies of Christ? shouldst thou now despise the Commandments of the Lord,
and Studs of Silver, and Shouldst thou now favour thy Lustiest, which Are the Enemies of christ? Shouldst thou now despise the commandments of the Lord,
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and do evil in his sight? Let this ingage all of us to fulfil the Precept of the Apostle, 2 •et. 1. 5. Giving all diligence, To add to our faith vertue, to vertue knowledge,
and do evil in his sighed? Let this engage all of us to fulfil the Precept of the Apostle, 2 •et. 1. 5. Giving all diligence, To add to our faith virtue, to virtue knowledge,
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It now comes to her turn to speak, which she doth in the next words, While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof. But of these words hereafter.
It now comes to her turn to speak, which she does in the next words, While the King Sitteth At his Table, my Spikenard sends forth the smell thereof. But of these words hereafter.
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We are now to attend to her Reply to him, which is contained in v. 12, 13, 14. While the King sitteth at his Table, my Spikenard sendeth forth the smell thereof.
We Are now to attend to her Reply to him, which is contained in v. 12, 13, 14. While the King Sitteth At his Table, my Spikenard sends forth the smell thereof.
There are two praefixes, NONLATINALPHABET and NONLATINALPHABET before the word which alone signifieth The King. I find Interpreters taking little or no notice of them;
There Are two praefixes, and before the word which alone signifies The King. I find Interpreters taking little or no notice of them;
but I am willing to allow as few redundancies in holy Writ as may be. I find the same prefix, Psal. 146. 5. There it is prefixed to NONLATINALPHABET God.
but I am willing to allow as few redundancies in holy Writ as may be. I find the same prefix, Psalm 146. 5. There it is prefixed to God.
Others, Because the God of Jacob is his help. If we may be allowed to interpret it so here, it runs thus, whiles, and because the King sitteth at his Table, and learns us that our Spikenards smell dependeth upon Christ's presence with us.
Others, Because the God of Jacob is his help. If we may be allowed to interpret it so Here, it runs thus, while, and Because the King Sitteth At his Table, and learns us that our Spikenards smell dependeth upon Christ's presence with us.
As much as That King; Christ is a King above all Kings; he is that King, The King of Kings, the most noble, the most excellent King. The Spouse in these three verses giveth her Beloved two Names;
As much as That King; christ is a King above all Kings; he is that King, The King of Kings, the most noble, the most excellent King. The Spouse in these three Verses gives her beloved two Names;
That we may the better judge which is the rightest, we must know the Hebrew word NONLATINALPHABET comes from NONLATINALPHABET which signifieth, he hath compassed about:
That we may the better judge which is the Rightest, we must know the Hebrew word comes from which signifies, he hath compassed about:
and (except in this Text) I can find it but four times in Scripture, 1 King. 6. 29. He carved all the walls of the House round about, 2 King. 23. 5. The places round about, Job 37. 12. It is turned round about by his Counsels, Psal. 140. 9. Those that compass me about. So as the most literal Translation is, While the King is in his Round, whiles the King is round about.
and (except in this Text) I can find it but four times in Scripture, 1 King. 6. 29. He carved all the walls of the House round about, 2 King. 23. 5. The places round about, Job 37. 12. It is turned round about by his Counsels, Psalm 140. 9. Those that compass me about. So as the most literal translation is, While the King is in his Round, while the King is round about.
Samuel, 1 Sam. 16. 11. (speaking of their sitting down to eat) saith, We will not sit down until he come, that is, David's Jesse 's youngest Son. In the Hebrew it is NONLATINALPHABET we will not round it.
Samuel, 1 Sam. 16. 11. (speaking of their sitting down to eat) Says, We will not fit down until he come, that is, David's Jesse is youngest Son. In the Hebrew it is we will not round it.
While the King sitteth at his Table ▪ and the Dutch and French ▪ yet a little better, at his round Table. And the Translation of those who translate it NONLATINALPHABET, accubitu, recubitu, circuitu, is also proper,
While the King Sitteth At his Table ▪ and the Dutch and French ▪ yet a little better, At his round Table. And the translation of those who translate it, accubitu, recubitu, circuitu, is also proper,
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] The word translated Spikenard is NONLATINALPHABET from whence comes the Greek word NONLATINALPHABET, the Lat. Nardus, and our Spikenard. In holy Writ it signifieth two things.
] The word translated Spikenard is from whence comes the Greek word, the Lat. Nardus, and our Spikenard. In holy Writ it signifies two things.
1. A Plant, Cant. 4. 13. 14. The Plants are an Orchard of Pomegrantes with pleasant fruits, Camphire, with Spikenard, Spikenard, and Saffron, Calamus, and Cinnamon with all trees of Frankincense, &c. 2. An Ointment made (in a great part at least) of that herb, and plant, and made liquid, that it might be poured out, Mary used it to anoint the feet of Jesus, John 12. 3. And the Woman, Mar. 14. 3. The Ointment is probably meant in this place, It may easily be gathered from those two Texts in the Gospel which mention it, that in those Countries it was a piece of their entertainment of their friends to bring sweet Oil, and to anoint their friends with it.
1. A Plant, Cant 4. 13. 14. The Plants Are an Orchard of Pomegranates with pleasant fruits, Camphire, with Spikenard, Spikenard, and Saffron, Calamus, and Cinnamon with all trees of Frankincense, etc. 2. an Ointment made (in a great part At least) of that herb, and plant, and made liquid, that it might be poured out, Marry used it to anoint the feet of jesus, John 12. 3. And the Woman, Mar. 14. 3. The Ointment is probably meant in this place, It may Easily be gathered from those two Texts in the Gospel which mention it, that in those Countries it was a piece of their entertainment of their Friends to bring sweet Oil, and to anoint their Friends with it.
] Smells you know are of two sorts ▪ either more grateful, or more ingrateful which we call stenches. The Jewish Doctors generally understand this of an ill savour, strangely interpreting this Text of the Golden Calf which the Israelites made soon after they came out of Egypt, after the commission of which Idolatry, they say the name of the Israelites, which before was exceeding sweet in the nostrils of God, stank and had an ill savour.
] Smells you know Are of two sorts ▪ either more grateful, or more ingrateful which we call stenches. The Jewish Doctors generally understand this of an ill savour, strangely interpreting this Text of the Golden Calf which the Israelites made soon After they Come out of Egypt, After the commission of which Idolatry, they say the name of the Israelites, which before was exceeding sweet in the nostrils of God, stank and had an ill savour.
But all of the most valuable interpreters of this Text, understand it of a sweet and fragrant smell which alone ▪ is proper to Spikenard. Thus far we have inquired out the Grammatical sense of the words.
But all of the most valuable Interpreters of this Text, understand it of a sweet and fragrant smell which alone ▪ is proper to Spikenard. Thus Far we have inquired out the Grammatical sense of the words.
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Let us further inquire, 1. What is meant by the King sitting at his table. 2. What is meant by the Spouses Spikenard sending or giving out the smell thereof.
Let us further inquire, 1. What is meant by the King sitting At his table. 2. What is meant by the Spouses Spikenard sending or giving out the smell thereof.
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By the King, that King, is doubtless meant the same Person whom the Spouse in the two next verses calleth her Beloved, by whom we have all along understood the Lord Jesus Christ;
By the King, that King, is doubtless meant the same Person whom the Spouse in the two next Verses calls her beloved, by whom we have all along understood the Lord jesus christ;
others his glorifyed estate (so Tremellius.) I think Genebrard hitteth the sense right, who saith, the phrase Denotat praesentiam Christi cum Ecclesia, signifyeth the presence of Christ with his Church.
Others his glorified estate (so Tremellius.) I think Genebrard hitteth the sense right, who Says, the phrase Denotat praesentiam Christ cum Ecclesia, signifieth the presence of christ with his Church.
Thus also Mercer interpreteth it, while Christ (saith he) is present with his Church, feeding it with his Word, the Church sendeth forth the sweet smells of Faith, grace,
Thus also Mercer interpreteth it, while christ (Says he) is present with his Church, feeding it with his Word, the Church sends forth the sweet smells of Faith, grace,
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The next question is what is here meant by the smell thereof. Tremellius translates it Nardinum, that which is of spikenard, taking the Suffix ▪ not as a Pronoun,
The next question is what is Here meant by the smell thereof. Tremellius translates it Nardinum, that which is of spikenard, taking the Suffix ▪ not as a Pronoun,
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but as forming a Noun adjective. So it should be read thus, while the King sitteth at his Table, that which is of Spikenard sendeth forth the smell thereof, as if the smell related to the fulness of Grace which is in Christ.
but as forming a Noun adjective. So it should be read thus, while the King Sitteth At his Table, that which is of Spikenard sends forth the smell thereof, as if the smell related to the fullness of Grace which is in christ.
and vigorous actings and exercises of grace, but the Notifications and discoveries of it, both to our selves and others, depends upon Christs presence with,
and vigorous actings and exercises of grace, but the Notifications and discoveries of it, both to our selves and Others, depends upon Christ presence with,
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Her beloved had told her that her Cheeks were comely with Rowsrof Jewels, her Neck with Chains of Gold, he had been commending her for her grace & holy conversation in the World.
Her Beloved had told her that her Cheeks were comely with Rowsrof Jewels, her Neck with Chains of Gold, he had been commending her for her grace & holy Conversation in the World.
But before I can reach that, I would willingly speak something to the first Proposition concerning the nature of true grace, to send forth a smell, a peculiar smell.
But before I can reach that, I would willingly speak something to the First Proposition Concerning the nature of true grace, to send forth a smell, a peculiar smell.
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The Philosopher tells us that a smell is a quality of a mixed body which is drawn out by heat, arising from a due temperament of things in it which are hot and moist.
The Philosopher tells us that a smell is a quality of a mixed body which is drawn out by heat, arising from a due temperament of things in it which Are hight and moist.
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But I have nothing to do with the Philosophical notion of a smell, it is here without question taken Metaphorically, and (as I before hinted) signifieth Motion, and discovery. In all smells, that arise from things, there is. 1. Something of motion, the thing giving out the smell moveth,
But I have nothing to do with the Philosophical notion of a smell, it is Here without question taken Metaphorically, and (as I before hinted) signifies Motion, and discovery. In all smells, that arise from things, there is. 1. Something of motion, the thing giving out the smell moves,
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grace is a glorious light which God kindleth in the Soul and must not be hid, the Kingdom of Heaven which is within us as well as that without us is like unto leaven which cannot lye long hid in the meal.
grace is a glorious Light which God kindleth in the Soul and must not be hid, the Kingdom of Heaven which is within us as well as that without us is like unto leaven which cannot lie long hid in the meal.
The Romans faith was spoken of throughout the World, Rom. 1. 8. The elders obtained a good report, Heb. 11. 2. Grace where it is will be heard of, Eph. 1. 15. After I had heard of your faith,
The Romans faith was spoken of throughout the World, Rom. 1. 8. The Elders obtained a good report, Hebrew 11. 2. Grace where it is will be herd of, Ephesians 1. 15. After I had herd of your faith,
Shew me thy faith by thy works, and I will shew thee my faith by my works, James 2. 18. The grace that dwelleth in Christ hath a favour; so we had it before, Because of the Savour of thy good Ointments therefore do the Virgins love thee.
Show me thy faith by thy works, and I will show thee my faith by my works, James 2. 18. The grace that dwells in christ hath a favour; so we had it before, Because of the Savour of thy good Ointments Therefore do the Virgins love thee.
his garments smell of Myrrh, Aloes, and Cassia, His smell is as the smell of a field which the Lord hath blest (as Isaac said of his Son, Gen. 27. 27. like the smell of Labanon, mentioned, Hosea 14. 6. All the Children of Gods garments smell of Myrrh, Psal. 45. 8. The Lord smelleth a sweet Savour from them.
his garments smell of Myrrh, Aloes, and Cassia, His smell is as the smell of a field which the Lord hath blessed (as Isaac said of his Son, Gen. 27. 27. like the smell of Lebanon, mentioned, Hosea 14. 6. All the Children of God's garments smell of Myrrh, Psalm 45. 8. The Lord smelleth a sweet Savour from them.
He tells us he will not smell in the assemblies of wicked men, Amos 5. 1. But Paul was a sweet Savour to God, 2. Cor. 2. 15. And the Apostle calls the alms of the Saints, an odor of a sweet smell, a Sacrifice acceptable unto God, Eph. 4. 18. Their grace sends forth a sweet smell amongst the People of God who are partakers of the same grace,
He tells us he will not smell in the assemblies of wicked men, Amos 5. 1. But Paul was a sweet Savour to God, 2. Cor. 2. 15. And the Apostle calls the alms of the Saints, an odour of a sweet smell, a Sacrifice acceptable unto God, Ephesians 4. 18. Their grace sends forth a sweet smell among the People of God who Are partakers of the same grace,
yea even into the World, that even those who know little of God, or of the mysteries of his Kingdom yet many times will speak well of them and stand up in their defence.
yea even into the World, that even those who know little of God, or of the Mysteres of his Kingdom yet many times will speak well of them and stand up in their defence.
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2. According to the influence of Christ (who is the Sun of Righteousness) so also will the smell of our grace be weaker or stronger. Three things contribute much to the smell of any odoriferous thing, 1. Heat, 2. Air, 3. Motion. Heat eliciteth and draweth out the odoriferous quality, air conveyeth it to the sense, motion rarifieth the parts. Three things also much contribute to the sweet smell of the Saints grace.
2. According to the influence of christ (who is the Sun of Righteousness) so also will the smell of our grace be Weaker or Stronger. Three things contribute much to the smell of any odoriferous thing, 1. Heat, 2. Air, 3. Motion. Heat eliciteth and draws out the odoriferous quality, air conveyeth it to the sense, motion rarifieth the parts. Three things also much contribute to the sweet smell of the Saints grace.
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1. The influence of the Sun of righteousness upon the Soul. Therefore our Spouse here saith, Whiles the King ▪ sitteth at his table, my Spikenard sendeth forth the smell thereof.
1. The influence of the Sun of righteousness upon the Soul. Therefore our Spouse Here Says, While the King ▪ Sitteth At his table, my Spikenard sends forth the smell thereof.
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When Mary poured out her Ointment, the house was filled with the Odour of it, John. 12. 3. and Christs name is compared in this Chapter to Ointment poured out, which is exceeding sweet.
When Marry poured out her Ointment, the house was filled with the Odour of it, John. 12. 3. and Christ name is compared in this Chapter to Ointment poured out, which is exceeding sweet.
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It is some peculiar quality in the nature of a thing which makes it to send forth a pleasant smell, what that is in natural things is not easy to determine.
It is Some peculiar quality in the nature of a thing which makes it to send forth a pleasant smell, what that is in natural things is not easy to determine.
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and Savoury, and something which is moist; (It is an account of it which will hardly bear a strict Examen) that it is a peculiar quality is most certain:
and Savoury, and something which is moist; (It is an account of it which will hardly bear a strict Examen) that it is a peculiar quality is most certain:
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2. Its proportion and conformity to the reason of man. 3. Its life and activity. 1. In gracious habits there is a conformity to the Holy Nature of God.
2. Its proportion and conformity to the reason of man. 3. Its life and activity. 1. In gracious habits there is a conformity to the Holy Nature of God.
first, and most perfect Being, from hence it followeth, that the excellency of every thing lyeth in a conformity to God, who himself is the most perfect Being,
First, and most perfect Being, from hence it follows, that the excellency of every thing lies in a conformity to God, who himself is the most perfect Being,
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This must make it the most amiable flower in the creation, and causeth it to give out a sweet smell to all who have not lost their smelling, debauching their reason by their most sordid lusts,
This must make it the most amiable flower in the creation, and Causes it to give out a sweet smell to all who have not lost their smelling, debauching their reason by their most sordid Lustiest,
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and passions. 2. In all gracious habits and exercises, there is also a conformity to humane reason. There are in man some reliques of that reason in which much of the Original image of God wherein man was created lay,
and passion. 2. In all gracious habits and exercises, there is also a conformity to humane reason. There Are in man Some Relics of that reason in which much of the Original image of God wherein man was created lay,
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though from noble• Principles, in a better manner, and to a more pure, and noble End. So that so long as there are any men in the World, who have not outlawed their natural reason,
though from noble• Principles, in a better manner, and to a more pure, and noble End. So that so long as there Are any men in the World, who have not outlawed their natural reason,
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And the great hatred which good and holy men meet with from the men of the World, is from this, that grace carrieth out the Saint beyond the measures of the man of reason:
And the great hatred which good and holy men meet with from the men of the World, is from this, that grace Carrieth out the Saint beyond the measures of the man of reason:
So that in some acts, especially of Religion, he cannot be bounded by his limits. The man of the World commendeth the Child of God, for his justice, and Charity,
So that in Some acts, especially of Religion, he cannot be bounded by his Limits. The man of the World commends the Child of God, for his Justice, and Charity,
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for his Sobriety, and temperance, his readiness to forgive his Enemies, his meekness, humility, his serving of God, &c. He is only angry at him, that he will offer up to God more and more excellent Sacrifices, that his measures of praying, hearing, fasting, &c. Will not serve his turn, &c. 3. Lastly Grace is of a nimble, active nature.
for his Sobriety, and temperance, his readiness to forgive his Enemies, his meekness, humility, his serving of God, etc. He is only angry At him, that he will offer up to God more and more excellent Sacrifices, that his measures of praying, hearing, fasting, etc. Will not serve his turn, etc. 3. Lastly Grace is of a nimble, active nature.
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Beneficence, or doing good to others, especially such as are in misery, is a thing so commends it self to the reason of man, that we cannot but have a love for such as are bountiful,
Beneficence, or doing good to Others, especially such as Are in misery, is a thing so commends it self to the reason of man, that we cannot but have a love for such as Are bountiful,
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It is from the Law of God in creation laid upon that Plant, Gum or Oil, known to the Eastern People, by this name of Spikenard, and the Law of God laid upon Musk, and sweet Flowers amongst us, that they or any of them, send forth a pleasant smell, the powerful hand of God in creation hath created such vertues,
It is from the Law of God in creation laid upon that Plant, Gum or Oil, known to the Eastern People, by this name of Spikenard, and the Law of God laid upon Musk, and sweet Flowers among us, that they or any of them, send forth a pleasant smell, the powerful hand of God in creation hath created such Virtues,
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The like may be said of grace which is but a savoury, sweet smelling quality in the rational creature, correspondent to the other savory, sweet smelling qualities in vegetative and sensitive creatures: It is Gods creation in the Soul,
The like may be said of grace which is but a savoury, sweet smelling quality in the rational creature, correspondent to the other savoury, sweet smelling qualities in vegetative and sensitive creatures: It is God's creation in the Soul,
and without blame before him in love, Eph. 1. 4. Predestinated to be to the praise of his glory, v. 11. He hath also ordained the acceptableness of the savour of grace, both in his own nostrils,
and without blame before him in love, Ephesians 1. 4. Predestinated to be to the praise of his glory, v. 11. He hath also ordained the acceptableness of the savour of grace, both in his own nostrils,
As it is in natural things, savours which are to some exceedingly grateful, and delicious, are to other creatures as ingrateful and abominable, which proceedeth from a different nature or different qualities in several creatures;
As it is in natural things, savours which Are to Some exceedingly grateful, and delicious, Are to other creatures as ingrateful and abominable, which Proceedeth from a different nature or different qualities in several creatures;
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So it is with grace, the exercise of which is a sweet smelling savour in the nostrils of God, let me hear thy voice (saith the beloved in this song) for thy voice is sweet, and thy countenance is comely, and a sweet smelling savour, in the nostrils of such as are made partakers of the same divine nature: It is a stench in the nostrils of debaucht and profane men,
So it is with grace, the exercise of which is a sweet smelling savour in the nostrils of God, let me hear thy voice (Says the Beloved in this song) for thy voice is sweet, and thy countenance is comely, and a sweet smelling savour, in the nostrils of such as Are made partakers of the same divine nature: It is a stench in the nostrils of debauched and profane men,
and the lively and vigorous exercise of it is so in the nostrils of Hypocrites; all this proceeds from their different nature and the Ordination of God, whose Ordination it is, That wisdom should be justified of her Children.
and the lively and vigorous exercise of it is so in the nostrils of Hypocrites; all this proceeds from their different nature and the Ordination of God, whose Ordination it is, That Wisdom should be justified of her Children.
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Let us then observe, that true grace is neither a dead and insipid thing, nor yet an ingrateful thing in its exercise, to any that have any acquaintance with God,
Let us then observe, that true grace is neither a dead and insipid thing, nor yet an ingrateful thing in its exercise, to any that have any acquaintance with God,
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How dead, and insipid a thing must grace be, if all had it who would pretend to it, in the age wherein God hath cast our lot? Men would be thought to have grace in whom we cannot discern one good work. They pretend to spikenard, but where is the smell thereof? Shew me thy saith (saith the Apostle) by thy works. Nay how many are there in the World, whose lusts, and corruptions send forth an ill savour? It is observed in nature, that unless the four Elements, there are no things but sent out some favour, some smell.
How dead, and insipid a thing must grace be, if all had it who would pretend to it, in the age wherein God hath cast our lot? Men would be Thought to have grace in whom we cannot discern one good work. They pretend to spikenard, but where is the smell thereof? Show me thy Says (Says the Apostle) by thy works. Nay how many Are there in the World, whose Lustiest, and corruptions send forth an ill savour? It is observed in nature, that unless the four Elements, there Are no things but sent out Some favour, Some smell.
but like the smell of Souls which the Lord hath cursed, and will curse. One man smells of drunkenness, another smells of the lusts of uncleanness, a third smells of covetousness, a fourth of Pride and haughtiness of mind, a Fifth of earthly mindedness, and covetousness, a Sixth of Levity and airiness. Another smells of cruelty and unmercifulness, another of lyes and perjuries, breaking all oaths, covenants, promises, &c. These are not the smells of Lebanon, but of Topheth. God said of old, he would not smell in the Israelites assemblies, Amos 5. 21. I hate, I despise your feast dayes, and I will not smell in your solemn assemblies.
but like the smell of Souls which the Lord hath cursed, and will curse. One man smells of Drunkenness, Another smells of the Lustiest of uncleanness, a third smells of covetousness, a fourth of Pride and haughtiness of mind, a Fifth of earthly Mindedness, and covetousness, a Sixth of Levity and airiness. another smells of cruelty and unmercifulness, Another of lies and perjuries, breaking all Oaths, Covenants, promises, etc. These Are not the smells of Lebanon, but of Topheth. God said of old, he would not smell in the Israelites assemblies, Amos 5. 21. I hate, I despise your feast days, and I will not smell in your solemn assemblies.
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this was the case of these Israelites: They did some good things, the keeping of solemn feasts, the offering, of burnt offerings were things which God had commanded,
this was the case of these Israelites: They did Some good things, the keeping of solemn feasts, the offering, of burned offerings were things which God had commanded,
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and else where he calleth them a sweet savour. But such was the stench, the ill savour of the lives of these degenerated Israelites, that it had drowned the sweet smell in Gods nostrils which these acts had sent forth, had they been done by better men.
and Else where he calls them a sweet savour. But such was the stench, the ill savour of the lives of these degenerated Israelites, that it had drowned the sweet smell in God's nostrils which these acts had sent forth, had they been done by better men.
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They were full of unrighteousness, they turned Judgment to wormwood, and left off righteousness, v. 7. They trode upon the poor, and took from them burdens of wheat, v. 11. They were haters of Gods faithful Servants, v. 10. They hated him that rebuk d in the gate, and abhorred him that spake sprightly. v. 12. They afflicted the just. They took Bribes and turned aside the poor in the gate from their right.
They were full of unrighteousness, they turned Judgement to wormwood, and left off righteousness, v. 7. They trodden upon the poor, and took from them burdens of wheat, v. 11. They were haters of God's faithful Servants, v. 10. They hated him that rebuke d in the gate, and abhorred him that spoke sprightly. v. 12. They afflicted the just. They took Bribes and turned aside the poor in the gate from their right.
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but they so infect the whole air, which should bring the sweeter savour of some other things which we have about us to our nostrils, that nothing smells sweet;
but they so infect the Whole air, which should bring the Sweeten savour of Some other things which we have about us to our nostrils, that nothing smells sweet;
so it is with rampant lusts and corruptions, with notorious Scandalous sins, whether the acts of impiety towards God, such are Idolatry, &c. Or acts of injustice,
so it is with rampant Lustiest and corruptions, with notorious Scandalous Sins, whither the acts of impiety towards God, such Are Idolatry, etc. Or acts of injustice,
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and uncharitableness towards men, they send forth such a strong, and ill savour in the nostrils of God, that the Lord can smell a sweet savour of nothing they do that live in such sins, he will not smell in their Solemn assemblies, their Sacrifice are abomination to God.
and uncharitableness towards men, they send forth such a strong, and ill savour in the nostrils of God, that the Lord can smell a sweet savour of nothing they do that live in such Sins, he will not smell in their Solemn assemblies, their Sacrifice Are abomination to God.
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and God grant that these spots in the assemblies of Protestants in our time cause not the latter part of Jacobs Words to be verifyed upon us, That our Enemies gather not together against us and slay us, and we be destroyed.
and God grant that these spots in the assemblies of Protestants in our time cause not the latter part of Jacobs Words to be verified upon us, That our Enemies gather not together against us and slay us, and we be destroyed.
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The least of the Believer's Spikenard sendeth forth the smell thereof. But I have shewed you before, that in the People of God there are differences in degrees of grace.
The least of the Believer's Spikenard sends forth the smell thereof. But I have showed you before, that in the People of God there Are differences in Degrees of grace.
but he must have some faith, some love, some gracious habits, and must bring forth some fruits of holiness proportionable to his measure of grace. One Christian hath not the like measures of grace as another,
but he must have Some faith, Some love, Some gracious habits, and must bring forth Some fruits of holiness proportionable to his measure of grace. One Christian hath not the like measures of grace as Another,
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If a Christian's Soul be kept from scandalous and presumptuous sins, if he liveth up to those measures of knowledge and light which God hath given him,
If a Christian's Soul be kept from scandalous and presumptuous Sins, if he lives up to those measures of knowledge and Light which God hath given him,
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though in some things his foot slippeth, a Christian is not to be condemned, if his Spikenard sends forth the smell thereof, though larger quantities in others,
though in Some things his foot slippeth, a Christian is not to be condemned, if his Spikenard sends forth the smell thereof, though larger quantities in Others,
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times of natural disturbances from Melancholy, times of Divine Desertion, times of great Temptation. In all such times, others are better Judges of the People of God's grace and sincerity, than themselves are;
times of natural disturbances from Melancholy, times of Divine Desertion, times of great Temptation. In all such times, Others Are better Judges of the People of God's grace and sincerity, than themselves Are;
and glorifie your Father which is in Heaven. I shall press it with two Arguments. 1. It is no Spikenard that sendeth forth no smell, no pleasant smell.
and Glorify your Father which is in Heaven. I shall press it with two Arguments. 1. It is no Spikenard that sends forth no smell, no pleasant smell.
What are Dead Flies in this case but scandalous sips, proceeding from our extravagant lusts and passions? One open scandalous sin, will make a Christian's whole Box of Spikenard cast forth an unpleasant smell in the World. One sinful act will not lose us Heaven,
What Are Dead Flies in this case but scandalous sips, proceeding from our extravagant Lustiest and passion? One open scandalous since, will make a Christian's Whole Box of Spikenard cast forth an unpleasant smell in the World. One sinful act will not loose us Heaven,
2. Take heed of exposing thy conversation to too much Air (I speak in this Dialect, to keep to the Metaphor a little.) Too much of Air spoileth the scent of the most precious Ointment.
2. Take heed of exposing thy Conversation to too much Air (I speak in this Dialect, to keep to the Metaphor a little.) Too much of Air spoileth the scent of the most precious Ointment.
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It is true at all times, much more in such debauched times as we live in, the more recluse and private from the World a Christian keepeth himself, the better he will keep his scent.
It is true At all times, much more in such debauched times as we live in, the more recluse and private from the World a Christian Keepeth himself, the better he will keep his scent.
It is too much the Errour of Christians, that in matters of offence and scandal, they only have a respect to Brethren. It is true, we ought to have a first and principal respect to them;
It is too much the Error of Christians, that in matters of offence and scandal, they only have a respect to Brothers. It is true, we ought to have a First and principal respect to them;
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The Apostle puts the Churches of Christ last, as if it ought to be the least of our care not to offend the Churches of Christ. I know no such thing can be concluded from the order of the Apostle's words:
The Apostle puts the Churches of christ last, as if it ought to be the least of our care not to offend the Churches of christ. I know no such thing can be concluded from the order of the Apostle's words:
Yet one would think, if in actions of this nature any might be neglected, it should be Believers, whom we might presume to be of more knowledge and judgment,
Yet one would think, if in actions of this nature any might be neglected, it should be Believers, whom we might presume to be of more knowledge and judgement,
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That the sending forth the smell thereof signifieth the exercise of these habits, to the pleasing of God, and the honour of God in the sight, and face of the World.
That the sending forth the smell thereof signifies the exercise of these habits, to the pleasing of God, and the honour of God in the sighed, and face of the World.
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than for any such actions in any persons to cause Religion, and the holy Name of God to be evil spoken of, our great care should be to have a good report of those who are without, and Christians carelesness as to this, is without doubt their great Errour, we ought not only to follow things that are just, and honest, and pure, but things also that are lovely, and of a good report, Phil. 4. 8. and to provide things honest in the sight of all men, Rom. 12. 17. 4. You must live in the practice and exercise of Grace, if you will have it send forth the smell thereof.
than for any such actions in any Persons to cause Religion, and the holy Name of God to be evil spoken of, our great care should be to have a good report of those who Are without, and Christians carelessness as to this, is without doubt their great Error, we ought not only to follow things that Are just, and honest, and pure, but things also that Are lovely, and of a good report, Philip 4. 8. and to provide things honest in the sighed of all men, Rom. 12. 17. 4. You must live in the practice and exercise of Grace, if you will have it send forth the smell thereof.
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and here, because it is a time when some of you are preparing for your duty of communion with Christ in the Ordinance of his Supper, let me mind you of your duty as to that, the rather,
and Here, Because it is a time when Some of you Are preparing for your duty of communion with christ in the Ordinance of his Supper, let me mind you of your duty as to that, the rather,
Our Souls draw out from the Fountain of his Fulness, by this Conduit-pipe. Neglect not that sacred Ordinance, that your Spikenard may send forth the smell thereof;
Our Souls draw out from the Fountain of his Fullness, by this Conduit-pipe. Neglect not that sacred Ordinance, that your Spikenard may send forth the smell thereof;
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And Remember while you sit there, that you do not restrain your Souls from God, but give out your Souls in the exercise of the graces of Faith, Love, Repentance, Thanksgiving proper for that holy communion with this King of Glory.
And remember while you fit there, that you do not restrain your Souls from God, but give out your Souls in the exercise of the graces of Faith, Love, Repentance, Thanksgiving proper for that holy communion with this King of Glory.
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This I say doth very much depend upon Christs presence with, and influence upon the Souls which is the thing here expressed, by the Kings sitting at his table.
This I say does very much depend upon Christ presence with, and influence upon the Souls which is the thing Here expressed, by the Kings sitting At his table.
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2. That degrees of gracious exercises, depend upon degrees of such communion, and influence. 3. That as is the exercise of grace, So is the smell thereof.
2. That Degrees of gracious exercises, depend upon Degrees of such communion, and influence. 3. That as is the exercise of grace, So is the smell thereof.
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1. I say, 1. All exercise of gracious habits dependeth upon Christs influence upon, and communion with the Soul. God doth not only infuse habits of grace,
1. I say, 1. All exercise of gracious habits dependeth upon Christ influence upon, and communion with the Soul. God does not only infuse habits of grace,
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And the Apostle tells us, That he giveth to will, and to do of his own good pleasure. It is Musculus his observation upon Joh. 15. 3. our Saviour doth not say, that without me you can do no great thing, or without me you cannot do any great thing but without me you can do nothing.
And the Apostle tells us, That he gives to will, and to do of his own good pleasure. It is Musculus his observation upon John 15. 3. our Saviour does not say, that without me you can do no great thing, or without me you cannot do any great thing but without me you can do nothing.
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And the Apostle calleth Christ not only the author but the finisher of our saith, Heb. 12 ▪ • and 1 Phil. 29. It is given to you on the behalf of Christ to believe, a power to believe, that is the habit, but the Lord doth not only give us a power to believe, but to believe actually. Acts of faith,
And the Apostle calls christ not only the author but the finisher of our Says, Hebrew 12 ▪ • and 1 Philip 29. It is given to you on the behalf of christ to believe, a power to believe, that is the habit, but the Lord does not only give us a power to believe, but to believe actually. Acts of faith,
and so are often called in holy writ, Joh. 15. 2, 3, 4. Rom. 7. 4. In me (saith God) is thy fruit found; hence a life of Holiness is called a walking in,
and so Are often called in holy writ, John 15. 2, 3, 4. Rom. 7. 4. In me (Says God) is thy fruit found; hence a life of Holiness is called a walking in,
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But a further exciting, assisting, and cooperating grace, Thus that ancient Councel (Concil. Araus. Can. 9.) determined, As often as we do that which is good God worketh sn us and with us that we may work.
But a further exciting, assisting, and cooperating grace, Thus that ancient Council (Council. Aura. Can. 9.) determined, As often as we do that which is good God works sn us and with us that we may work.
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1. The first is the difference between Gods influence upon our natural powers to their natural acts and our Spiritual habits & powers as to their Spiritual acts.
1. The First is the difference between God's influence upon our natural Powers to their natural acts and our Spiritual habits & Powers as to their Spiritual acts.
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and of the Sensitive Soul in brute creatures, besides some more noble powers, which are proper to the reasonable Soul. Now these Souls act from this natural power in them, which being upheld in them,
and of the Sensitive Soul in brutus creatures, beside Some more noble Powers, which Are proper to the reasonable Soul. Now these Souls act from this natural power in them, which being upheld in them,
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but peculiar to the People of God who have experienced this grace. 2. The Second difference I desire you to observe is, The difference betwixt Divine influences,
but peculiar to the People of God who have experienced this grace. 2. The Second difference I desire you to observe is, The difference betwixt Divine influences,
In the first grace the Soul is meerly passive; that change is wrought by working grace; this by cooperative, and assisting grace; the renewed Soul moves and acts from it self:
In the First grace the Soul is merely passive; that change is wrought by working grace; this by cooperative, and assisting grace; the renewed Soul moves and acts from it self:
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1. He influenceth our wills as the cause, Exciting our wills to the Acts. Our wills are the cause of all good actions done by us, (the proximate cause;) we first will the thing which we do, sed ille facit ut velimus, it is he who influenceth our wills,
1. He influenceth our wills as the cause, Exciting our wills to the Acts. Our wills Are the cause of all good actions done by us, (the proximate cause;) we First will the thing which we do, sed Isle facit ut Velimus, it is he who influenceth our wills,
It is universally granted by sober men, That there is a concurse of Divine providence, to the production of every effect; nor doth this concurse of the first cause hinder the liberty of the Second Cause.
It is universally granted by Sobrium men, That there is a concourse of Divine providence, to the production of every Effect; nor does this concourse of the First cause hinder the liberty of the Second Cause.
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yet it is much short either of the more perfect state of the will of the glorified Saints, or of the state of Adam in innocency, we cannot say that their will is so stated through Grace, that they have a power not to sin.
yet it is much short either of the more perfect state of the will of the glorified Saints, or of the state of Adam in innocency, we cannot say that their will is so stated through Grace, that they have a power not to sin.
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and assisting us to our Spiritual acts, supposing that upon our regeneration we had been perfectly restored unto that indifferency in which Adam was created.
and assisting us to our Spiritual acts, supposing that upon our regeneration we had been perfectly restored unto that indifferency in which Adam was created.
For admit the will of man indifferently free to move to good or evil, what but the Influence of Divine Grace should incline and determine it rather to that which is good,
For admit the will of man indifferently free to move to good or evil, what but the Influence of Divine Grace should incline and determine it rather to that which is good,
but there is remaining even in the best the body of death, passions, impetuous passions, which strongly Incline us to that which is evil, and often prevail against us.
but there is remaining even in the best the body of death, passion, impetuous passion, which strongly Incline us to that which is evil, and often prevail against us.
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yet God's Influence upon it may be no more than the ordinary concurse of his Providence, such as he allows to all his creatures upholding their Beings,
yet God's Influence upon it may be no more than the ordinary concourse of his Providence, such as he allows to all his creatures upholding their Beings,
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3. That this may seem plausible to those who either do not consider, or will not allow those two contrary Principles which are in every renewed Soul, but to those who believe and consider this, it cannot, Gal. 3. 17. For the Flesh lusteth against the Spirit,
3. That this may seem plausible to those who either do not Consider, or will not allow those two contrary Principles which Are in every renewed Soul, but to those who believe and Consider this, it cannot, Gal. 3. 17. For the Flesh Lusteth against the Spirit,
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Hence Self-denial is the first thing necessary to Christ's Disciple; this makes more than a concurse of common Providence necessary to a spiritual act.
Hence Self-denial is the First thing necessary to Christ's Disciple; this makes more than a concourse of Common Providence necessary to a spiritual act.
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Now in our natural motions there is no opposition, and therefore an ordinary conservative power of common Providence is sufficient to their production, Nature giving no opposition to them;
Now in our natural motions there is no opposition, and Therefore an ordinary conservative power of Common Providence is sufficient to their production, Nature giving no opposition to them;
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For suppose one indued with the habits of grace, he is only by these furnished with a power to believe, to love God, &c. The Question is, Whence he acts and exerciseth these powers? If this be from himself, then the supernatural act begins, and is carried on from himself,
For suppose one endued with the habits of grace, he is only by these furnished with a power to believe, to love God, etc. The Question is, Whence he acts and Exerciseth these Powers? If this be from himself, then the supernatural act begins, and is carried on from himself,
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and God should give only to will, but not to do. The Apostle tells us, in 2 Cor. 3. 5. That we are not sufficient of our selves to think any thing as of our selves,
and God should give only to will, but not to do. The Apostle tells us, in 2 Cor. 3. 5. That we Are not sufficient of our selves to think any thing as of our selves,
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Besides, in all God's influences and concurses of Providence with his creatures, his influence is according to the nature of the second Cause with which he concurreth.
Beside, in all God's influences and concurses of Providence with his creatures, his influence is according to the nature of the second Cause with which he concurreth.
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But when God concurreth with a spiritual habit or power in the Soul, he concurreth with a Second Cause which is supernatural, not a native quality in the rational Soul,
But when God concurreth with a spiritual habit or power in the Soul, he concurreth with a Second Cause which is supernatural, not a native quality in the rational Soul,
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And St. Paul 's telling us, that he lived, yet not he, but saith he, Christ liveth in me, Gal. 2. 2•. and that, 1 Cor. 15. 10. By the grace of God I am what I am;
And Saint Paul is telling us, that he lived, yet not he, but Says he, christ lives in me, Gal. 2. 2•. and that, 1 Cor. 15. 10. By the grace of God I am what I am;
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But I have spoken enough to the first Conclusion I laid down, proving that our exercise of grace depends upon the Influence of Christ, and that considering him not as God only granting his ordinary concurse of Providence, to all his creatures motions and actions,
But I have spoken enough to the First Conclusion I laid down, proving that our exercise of grace depends upon the Influence of christ, and that considering him not as God only granting his ordinary concourse of Providence, to all his creatures motions and actions,
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I have before told you, that some Divines say, the exercise of Grace is the smell of it. I had rather by it understand the Acceptation of such exercise of Grace with God,
I have before told you, that Some Divines say, the exercise of Grace is the smell of it. I had rather by it understand the Acceptation of such exercise of Grace with God,
The more a Soul liveth in the improvement and exercise of those blessed habits with which God hath endued it, the more it glorifieth God, Joh. 15. 8. Herein is my Father glorified, that you bear much fruit;
The more a Soul lives in the improvement and exercise of those blessed habits with which God hath endued it, the more it Glorifieth God, John 15. 8. Herein is my Father glorified, that you bear much fruit;
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There is nothing in the exercise of gracious habits, that is unlovely, or unsavoury to that part of the World, that hath not through malice out-lawed its reason;
There is nothing in the exercise of gracious habits, that is unlovely, or unsavoury to that part of the World, that hath not through malice outlawed its reason;
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they are not the exercises of Grace, but the breakings out of sin and corruption which give the Souls of Christians any ill report amongst the generality of the men of the World.
they Are not the exercises of Grace, but the breakings out of since and corruption which give the Souls of Christians any ill report among the generality of the men of the World.
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Some few persons indeed there are, who have such a perfect rooted hatred of God in them, that as they say of the Basilisk, that it hath such an hatred and antipathy to man, that it will flie upon the Picture of a man;
some few Persons indeed there Are, who have such a perfect rooted hatred of God in them, that as they say of the Basilisk, that it hath such an hatred and antipathy to man, that it will fly upon the Picture of a man;
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The Ointment poured forth is that which perfumes the house, the reason is, because that odoriferous quality is by the Air, (as its vehicle) conveyed to our senses.
The Ointment poured forth is that which perfumes the house, the reason is, Because that odoriferous quality is by the Air, (as its vehicle) conveyed to our Senses.
he seeth the hearts of men in their internal change and renovation, but he hath given them their gracious habits for this very end, that they should exercise them;
he sees the hearts of men in their internal change and renovation, but he hath given them their gracious habits for this very end, that they should exercise them;
whether you by smell understand exercise (as the smell of the odoriferous Ointment or Plant is the product of its odoriferous quality) or the acceptation of it with God,
whither you by smell understand exercise (as the smell of the odoriferous Ointment or Plant is the product of its odoriferous quality) or the acceptation of it with God,
The presence of God with Churches, Nations, and particular Souls (of which you so often read in holy Writ) is to be understood not of his Essential Presence, for so he is never absent from any of us;
The presence of God with Churches, nations, and particular Souls (of which you so often read in holy Writ) is to be understood not of his Essential Presence, for so he is never absent from any of us;
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Enter, praesenter Deus est, & ubique potenter (according to the old barbarous verse) he filleth Heaven and Earth, & infinitum ultrà spatium, an infinite space beyond what we can comprehend under these two terms.
Enter, praesenter Deus est, & ubique potenter (according to the old barbarous verse) he fills Heaven and Earth, & infinitum ultrà Space, an infinite Molle beyond what we can comprehend under these two terms.
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It must be therefore understood of his Providential Presence respecting his goodness, and such grateful dispensations as from thence flow to poor creatures.
It must be Therefore understood of his Providential Presence respecting his Goodness, and such grateful dispensations as from thence flow to poor creatures.
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Hence you read in Scripture so often of God's presence with his People in going out with their Armies, blessing them with successes, &c. And on the contrary, of God's hiding his face,
Hence you read in Scripture so often of God's presence with his People in going out with their Armies, blessing them with Successes, etc. And on the contrary, of God's hiding his face,
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and departures from his People, by his giving them up to their Enemies, his cursing them in their baskets and store, &c. As to their inward man, God is said to be present with them when he upholdeth their Souls to their spiritual operations, gives them quiet,
and departures from his People, by his giving them up to their Enemies, his cursing them in their baskets and store, etc. As to their inward man, God is said to be present with them when he upholds their Souls to their spiritual operations, gives them quiet,
this is what we call Desertion. Take a Soul under these circumstances which enjoyeth not the presence of Christ with it as at other times, this Soul at this time hath its Spikenard, for the Seed of God abideth in it;
this is what we call Desertion. Take a Soul under these Circumstances which Enjoyeth not the presence of christ with it as At other times, this Soul At this time hath its Spikenard, for the Seed of God Abideth in it;
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the deserted Soul acts its Grace weakly, falls under many corruptions, and into many temptations: It is like a Flower in Winter, whose Root is kept in the Earth alive,
the deserted Soul acts its Grace weakly, falls under many corruptions, and into many temptations: It is like a Flower in Winter, whose Root is kept in the Earth alive,
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and that Soul from whom God hideth himself as to consolatory Influences, may yet enjoy his presence as to strengthening and quickening Influences, but the actions of a deserted Soul, so far as it is deserted, are far from sending forth a pleasant smell.
and that Soul from whom God Hideth himself as to consolatory Influences, may yet enjoy his presence as to strengthening and quickening Influences, but the actions of a deserted Soul, so Far as it is deserted, Are Far from sending forth a pleasant smell.
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viz. That the presence of Christ with, and his supernatural Influences upon the Soul, are highly necessary to the Spouse's Spikenard sending forth the smell thereof.
viz. That the presence of christ with, and his supernatural Influences upon the Soul, Are highly necessary to the Spouse's Spikenard sending forth the smell thereof.
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and how just reason the best of Souls have to walk humbly before their God. We are naturally proud, and have hearts exceedingly prone to be lifted up above measure.
and how just reason the best of Souls have to walk humbly before their God. We Are naturally proud, and have hearts exceedingly prove to be lifted up above measure.
God knoweth our infirmity, and hath so ordered the whole business of our Salvation, that all boasting is excluded. There are but two things as to our Spiritual concerns that we can boast or glory in:
God Knoweth our infirmity, and hath so ordered the Whole business of our Salvation, that all boasting is excluded. There Are but two things as to our Spiritual concerns that we can boast or glory in:
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The dignity of our state, or the change of our hearts manifested in our holy dispositions, or vertuous and pious actions. As to the former God hath (as the Apostle hath determined) excluded boasting, by the Law of Faith, Rom. 3. 27. Where is boasting then? (saith he) he answereth himself, It is excluded; By what Law? Of Works? nay,
The dignity of our state, or the change of our hearts manifested in our holy dispositions, or virtuous and pious actions. As to the former God hath (as the Apostle hath determined) excluded boasting, by the Law of Faith, Rom. 3. 27. Where is boasting then? (Says he) he Answers himself, It is excluded; By what Law? Of Works? nay,
if he be justified through Grace, and righteous only through the imputed righteousness of another? If he be only compleat in Christ, all glorying of that Nature is excluded.
if he be justified through Grace, and righteous only through the imputed righteousness of Another? If he be only complete in christ, all glorying of that Nature is excluded.
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What is then left for a man to glory in, will he glory in his habits of grace, the renovation of his nature, &c. So indeed he might if this change had proceeded from himself,
What is then left for a man to glory in, will he glory in his habits of grace, the renovation of his nature, etc. So indeed he might if this change had proceeded from himself,
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if he had been born again of the will of man, or of bloods, but if it be of the will of God, if it be of water, and of the Spirit, which worketh as a most free agent, blowing where it listeth, where is there any room for boasting? Will he boast of his good acts? If it be not he that liveth,
if he had been born again of the will of man, or of bloods, but if it be of the will of God, if it be of water, and of the Spirit, which works as a most free agent, blowing where it lists, where is there any room for boasting? Will he boast of his good acts? If it be not he that lives,
but Christ that liveth in him, if all things which he doth be through Christ that strengtheneth him, where is there any room for boasting? God hath not left us a Feather to boast of:
but christ that lives in him, if all things which he does be through christ that strengtheneth him, where is there any room for boasting? God hath not left us a Feather to boast of:
so he must be led by the Spirit. If God did not excite the Grace bestowed on him, it would be choaked by that body of death, that lust and corruption which is in the best mens hearts.
so he must be led by the Spirit. If God did not excite the Grace bestowed on him, it would be choked by that body of death, that lust and corruption which is in the best men's hearts.
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This is now cooperative and assisting Grace. He cannot make the Wheel which must carry him in the waies of God, (working Grace must do that) when it is made, he cannot set it upon motion. Exciting Grace must oil it;
This is now cooperative and assisting Grace. He cannot make the Wheel which must carry him in the ways of God, (working Grace must do that) when it is made, he cannot Set it upon motion. Exciting Grace must oil it;
He is nothing but what he hath received; he doth nothing but while he is receiving. Let not then the Natural man glory in the power and good inclinations of his own will;
He is nothing but what he hath received; he does nothing but while he is receiving. Let not then the Natural man glory in the power and good inclinations of his own will;
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for as he did not merit it, nor any way purchase them, so of himself he cannot use or exercise them: But let him who glorieth, glory in this, that to him Christ is all in all, that he liveth, he acteth,
for as he did not merit it, nor any Way purchase them, so of himself he cannot use or exercise them: But let him who Glorieth, glory in this, that to him christ is all in all, that he lives, he Acts,
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I shall shut up this discourse, with a word or two of Exhortation to every Child of God to use his utmost diligence to keep the King sitting at his Table, I mean to keep the presence of Christ,
I shall shut up this discourse, with a word or two of Exhortation to every Child of God to use his utmost diligence to keep the King sitting At his Table, I mean to keep the presence of christ,
every Soul is concerned in it three ways. 1. In point of duty as God thereby is glorifyed. 2. In point of comfort as it will evidence its Spikenard to be such indeed. 3. In point of honour, as it brings the Soul to a repute in the World.
every Soul is concerned in it three ways. 1. In point of duty as God thereby is glorified. 2. In point of Comfort as it will evidence its Spikenard to be such indeed. 3. In point of honour, as it brings the Soul to a repute in the World.
Herein (saith our Saviour, John 15.) Is my Father glorifyed, if you bring forth mach fruit, and as the Lord is glorifyed by the vigorous exercise of its grace:
Herein (Says our Saviour, John 15.) Is my Father glorified, if you bring forth mach fruit, and as the Lord is glorified by the vigorous exercise of its grace:
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The barren field is not that field which crediteth the husbandman, the barren and unfruitful Soul is not that Soul which bringeth honour, and glory to God.
The barren field is not that field which crediteth the husbandman, the barren and unfruitful Soul is not that Soul which brings honour, and glory to God.
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but first affect the Soul in which they are found, hereby (saith St. John) we know that we are tra•slated from death to life, because we love the brethren.
but First affect the Soul in which they Are found, hereby (Says Saint John) we know that we Are tra•slated from death to life, Because we love the brothers.
Hez•kiah upon a message of death sent by God to him was refreshed with the smell of his own Spikenard, 2 Kings 20. 3. I beseech thee, O Lord (saith he) remember now, how I have walked before thee in truth,
Hez•kiah upon a message of death sent by God to him was refreshed with the smell of his own Spikenard, 2 Kings 20. 3. I beseech thee, Oh Lord (Says he) Remember now, how I have walked before thee in truth,
while they lye dormant in the Soul, but when they shew themselves in our conversations in the exercises of faith, humility, patience, meekness obedience then hath a Christian honour before men.
while they lie dormant in the Soul, but when they show themselves in our conversations in the exercises of faith, humility, patience, meekness Obedience then hath a Christian honour before men.
I answer, It is true, that our God (as to his manifestative presence with the Souls of his People) governeth himself according to the good pleasure of his will,
I answer, It is true, that our God (as to his manifestative presence with the Souls of his People) Governs himself according to the good pleasure of his will,
but yet it is as true that at other times, he withdraweth for the punishment of his Peoples sins, either of Omission or Commission, and there are some means to be used in order to the keeping of his presence with us, upon the Omission,
but yet it is as true that At other times, he withdraweth for the punishment of his Peoples Sins, either of Omission or Commission, and there Are Some means to be used in order to the keeping of his presence with us, upon the Omission,
or depart from a place, where he might have made a longer stay, or abode. 1. The frowardness or ill humour of his host, 2. A discerned want of love or attendance, 3. An ill intertainment, 4. The dulness or unpleasantness of the company, 5. A discerned slight or carelesness of his presence. To avoid these,
or depart from a place, where he might have made a longer stay, or Abided. 1. The frowardness or ill humour of his host, 2. A discerned want of love or attendance, 3. an ill entertainment, 4. The dullness or unpleasantness of the company, 5. A discerned slight or carelessness of his presence. To avoid these,
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O Christs coming in, and supping with the Soul, and allowing the Soul to sup with him, signifies what is here in the Text expressed, by the Kings sitting at his Table.
O Christ coming in, and supping with the Soul, and allowing the Soul to sup with him, signifies what is Here in the Text expressed, by the Kings sitting At his Table.
when Christ stands at the door, and knocketh, he knocketh by the motions of his holy Spirit, the Soul openeth, by its willingness to receive, imbrace and obey such motions;
when christ Stands At the door, and knocketh, he knocketh by the motions of his holy Spirit, the Soul Openeth, by its willingness to receive, embrace and obey such motions;
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and it doth not dance. He mourneth to it and it doth not weep, it doth not answer his motions to it, according to the nature of them, but denyeth, delayeth or disputeth.
and it does not dance. He Mourneth to it and it does not weep, it does not answer his motions to it, according to the nature of them, but denyeth, delayeth or disputeth.
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So for this he may be punished in his measure, by Gods withdrawings of his manifestative presence, take therefore the Apostles Counsel, Eph. 4. 30. And grieve not the holy Spirit whereby you are sealed unto the day of Redemption.
So for this he may be punished in his measure, by God's withdrawings of his manifestative presence, take Therefore the Apostles Counsel, Ephesians 4. 30. And grieve not the holy Spirit whereby you Are sealed unto the day of Redemption.
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2. Let this great King want no love, no attendance, no reverence nor obedience, while he sits with you. When Christ was at meat in the house of Simon the leper, Mary brought a box of Spikenard, and poured it on his head, Mar. 14. 3. Christ sits still while the Ointment was poured out, it was not the smell of the Spikenard but the love of her that brought it, which made the room pleasant to him.
2. Let this great King want no love, no attendance, no Reverence nor Obedience, while he sits with you. When christ was At meat in the house of Simon the leper, Marry brought a box of Spikenard, and poured it on his head, Mar. 14. 3. christ sits still while the Ointment was poured out, it was not the smell of the Spikenard but the love of her that brought it, which made the room pleasant to him.
Say you to all the powers and faculties of your Souls to all the members of your bodies as the Virgin Mary, said to the Servants at the wedding in Cana of Galilee where Christ was present, Joh. 2. 5. Whatsoever he saith unto you do it.
Say you to all the Powers and faculties of your Souls to all the members of your bodies as the Virgae Marry, said to the Servants At the wedding in Cana of Galilee where christ was present, John 2. 5. Whatsoever he Says unto you do it.
this made him to hate the Jewish feast days, and not to smell in their Solemn assemblies, Amos 5. 21. If you look into Isaiah 1. 11, 12, 13. Ch. 66. v. 3. Jer. 7. 8, 9, 10. You will see what sins will make him to rise up from his Table:
this made him to hate the Jewish feast days, and not to smell in their Solemn assemblies, Amos 5. 21. If you look into Isaiah 1. 11, 12, 13. Christ 66. v. 3. Jer. 7. 8, 9, 10. You will see what Sins will make him to rise up from his Table:
All formality, and hypocrisy in your behaviour toward him, all gross, and Scandalous sinnings, &c. When in stead of wine he meets with the poison of Dragons instead of sweet grapes, he meeteth with grapes of gall, and clusters of wormwood, he will not long sit at his Table in that Soul.
All formality, and hypocrisy in your behaviour towards him, all gross, and Scandalous sinnings, etc. When in stead of wine he meets with the poison of Dragons instead of sweet grapes, he meeteth with grapes of Gall, and clusters of wormwood, he will not long fit At his Table in that Soul.
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So any careless slighty behaviour toward this great King, may make his stay, and abode with your Souls, in the sensible manifestations of his love, much shorter then it otherwise might have been.
So any careless slighty behaviour towards this great King, may make his stay, and Abided with your Souls, in the sensible manifestations of his love, much shorter then it otherwise might have been.
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on the other side, he doth not easily rise up, or depart from a Table where the Soul inlargeth it self in testifying the gratefulness of his presence to it, by offering him all the entertainment it can afford him, giving up of it self to him, daily importuning him not to leave him.
on the other side, he does not Easily rise up, or depart from a Table where the Soul enlargeth it self in testifying the gratefulness of his presence to it, by offering him all the entertainment it can afford him, giving up of it self to him, daily importuning him not to leave him.
for Lovers to call each other by names of relation (as it is not wholly out of use with us.) So in this Song, chap. 8. 1 ch. 4 9. The Heb. word in Scripture signifies 3 things. 1. In the first and proper signification, it signifies a friend, a beloved, an Ʋncle or Aunt, Lev. 10. 4. the Ʋncle of Aaron, Esth. 2. 5. The Ʋncle of Mordecai; and elsewhere it is used to express a friend or beloved, not less then 30 times in this Song,
for Lovers to call each other by names of Relation (as it is not wholly out of use with us.) So in this Song, chap. 8. 1 changed. 4 9. The Hebrew word in Scripture signifies 3 things. 1. In the First and proper signification, it signifies a friend, a Beloved, an Ʋncle or Aunt, Lev. 10. 4. the Ʋncle of Aaron, Esth. 2. 5. The Ʋncle of Mordecai; and elsewhere it is used to express a friend or Beloved, not less then 30 times in this Song,
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so also Isa. 5. 1. and often to fignify Love it self as in the 2d v. Of this Chap and elsewhere, it doth also in Scripture signify a Caldron and a Mandrake. But those significations cannot be proper here.
so also Isaiah 5. 1. and often to fignify Love it self as in the 2d v. Of this Chap and elsewhere, it does also in Scripture signify a Caldron and a Mandrake. But those significations cannot be proper Here.
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1. Ʋnder the Notion of a Plant. So in the fourth chap. of this Song, v. 14. Thy plants are — Myrrh and Aloes, and Pliny tells us of such a Plant, that groweth in Arabia both wild and in Orchards about five Cubits high,
1. Ʋnder the Notion of a Plant. So in the fourth chap. of this Song, v. 14. Thy plants Are — Myrrh and Aloes, and pliny tells us of such a Plant, that grows in Arabia both wild and in Orchards about five Cubits high,
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There are two other Texts in the Old Testament, where there is mention of Myrrh. Which may indifferently be understood of it as a Plant, or Spice, or Gum, or Oil, Cant. 4. 6. You read of the mountain of Myrrh. And Cant. 3. 6. Who is this cometh up — perfumed with Myrrh? In the New Testament you find it mentioned in three Texts.
There Are two other Texts in the Old Testament, where there is mention of Myrrh. Which may indifferently be understood of it as a Plant, or Spice, or Gum, or Oil, Cant 4. 6. You read of the mountain of Myrrh. And Cant 3. 6. Who is this comes up — perfumed with Myrrh? In the New Testament you find it mentioned in three Texts.
Mat. 2. 11. Where the three wise men offered to Christ Gold, Frankincense and Myrrh. So, Mar. 15. 23. Joh. 19. 39. Where you read of Myrrh used in the burial of our Saviour.
Mathew 2. 11. Where the three wise men offered to christ Gold, Frankincense and Myrrh. So, Mar. 15. 23. John 19. 39. Where you read of Myrrh used in the burial of our Saviour.
And whose Gum was that Oil of Myrrh or liquid Myrrh which we read of, to which purpose Pliny tells us that they were wont to slit the rind of it at certain times of the year,
And whose Gum was that Oil of Myrrh or liquid Myrrh which we read of, to which purpose pliny tells us that they were wont to slit the rind of it At certain times of the year,
and from those slits dropped that which the Greks called NONLATINALPHABET doubtless both the plant, and fruit and Gum, were all exceedingly sweet; upon which account the Spouse here compareth Christ to Myrrh. Grotius says the plant was good for little but for the smell, and only grew in Arabia; but Pliny reckons many other Physical qualities it had.
and from those slits dropped that which the Greeks called doubtless both the plant, and fruit and Gum, were all exceedingly sweet; upon which account the Spouse Here compareth christ to Myrrh. Grotius Says the plant was good for little but for the smell, and only grew in Arabia; but pliny reckons many other Physical qualities it had.
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Nierembergius observes that it grows no where but in very Southern Countries. It is granted on all hands that it was a great Enemy to putrefaction which was the cause that the Jews (who some think learned it from the Egyptians) used it to embalm their dead bodies.
nierembergius observes that it grows no where but in very Southern Countries. It is granted on all hands that it was a great Enemy to putrefaction which was the cause that the jews (who Some think learned it from the egyptians) used it to embalm their dead bodies.
And it was one of the 3 Choice things which the wisemen coming from the East brought with them for a present to him whom they looked upon as the King of the Jews. Those four things we have learned by this discourse of Myrrh. 1. That it was exceeding sweet.
And it was one of the 3 Choice things which the Wise men coming from the East brought with them for a present to him whom they looked upon as the King of the jews. Those four things we have learned by this discourse of Myrrh. 1. That it was exceeding sweet.
But the Spouse compares her beloved here, not to Myrrh only but to a bundle of Myrrh, NONLATINALPHABET Some question whether it were not properly translated a box of Myrrh, supposing the Myrrh a Gum,
But the Spouse compares her Beloved Here, not to Myrrh only but to a bundle of Myrrh, some question whither it were not properly translated a box of Myrrh, supposing the Myrrh a Gum,
The word comes from the Heb. verb NONLATINALPHABET which signifies to bind, and it properly signifies, any heap or quantity of things, that are or may be bound up:
The word comes from the Hebrew verb which signifies to bind, and it properly signifies, any heap or quantity of things, that Are or may be bound up:
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It is translated a bag, Hag. 1. 6. Job. 13. 17. a bundle; you read of the bundle of lives, 1 Sam. 25. 29. A bundle of money, Gen. 42. 35. Gen. 40. 35. Once in Scripture it is translated a stone, 2 Sam 17. 35. But it is to be meant of an heap of stones, and once Corn, Amos 9. 9. But meant of an heap of Corn.
It is translated a bag, Hag. 1. 6. Job. 13. 17. a bundle; you read of the bundle of lives, 1 Sam. 25. 29. A bundle of money, Gen. 42. 35. Gen. 40. 35. Once in Scripture it is translated a stone, 2 Same 17. 35. But it is to be meant of an heap of stones, and once Corn, Amos 9. 9. But meant of an heap of Corn.
Christ saith the Spouse is a bundle of Myrrh, intimating that she would be very careful to preserve the sweet influences of grace. But of this more anon. It follows NONLATINALPHABET ]. To me:
christ Says the Spouse is a bundle of Myrrh, intimating that she would be very careful to preserve the sweet influences of grace. But of this more anon. It follows ]. To me:
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and it is not material whether we translate it (as in our Translation) he shall lodge all night, as it is often used in Scripture, Gen. 19. 2, &c. or he shall stay, as others chuse to read it. NONLATINALPHABET ] Between my Breasts; this term hath no difficulty.
and it is not material whither we translate it (as in our translation) he shall lodge all night, as it is often used in Scripture, Gen. 19. 2, etc. or he shall stay, as Others choose to read it. ] Between my Breasts; this term hath no difficulty.
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Here she calleth him NONLATINALPHABET My beloved. I will only note to you two or three things about this term which learned Interpteters have observed before me.
Here she calls him My Beloved. I will only note to you two or three things about this term which learned Interpteters have observed before me.
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or else (as our own Annotations) from Mothers, giving suck to their Infants, who use to give them their Breasts, and to lodge them betwixt their Breasts; or from Women who use to wear Posies,
or Else (as our own Annotations) from Mother's, giving suck to their Infants, who use to give them their Breasts, and to lodge them betwixt their Breasts; or from Women who use to wear Posies,
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Some lay some stress upon the term night, as if her sense should be in the time of persecution, I will keep my communion with the Lord Jesus Christ close.
some lay Some stress upon the term night, as if her sense should be in the time of persecution, I will keep my communion with the Lord jesus christ close.
But in regard the word NONLATINALPHABET doth not necessarily import the abode of a night only but a stay for some time, I cannot lay any stress upon it.
But in regard the word does not necessarily import the Abided of a night only but a stay for Some time, I cannot lay any stress upon it.
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The Hebrews understand by the Spouses breasts, the two bars of the Ark, or the 2 Cherubims. Others, the 2 Testaments. But in Mammis amoris signum. There is nothing else meant then that the Spouse would entertain her beloved, with the most cordial, affectionate expressions and demonstrations of Love, that she might keep him the longer with her. Mercer observes.
The Hebrews understand by the Spouses breasts, the two bars of the Ark, or the 2 Cherubims. Others, the 2 Testaments. But in Mammis amoris signum. There is nothing Else meant then that the Spouse would entertain her Beloved, with the most cordial, affectionate expressions and demonstrations of Love, that she might keep him the longer with her. Mercer observes.
1. Prop. That the Lord Jesus Christ is the Church's and the believing Souls beloved. 2. Prop. That the Lord Jesus Christ is to his Spouse a hundle of Myrrh.
1. Prop. That the Lord jesus christ is the Church's and the believing Souls Beloved. 2. Prop. That the Lord jesus christ is to his Spouse a hundle of Myrrh.
1. That the same letters in the Heb. make up David. My David. Davids name signifieth beloved, and Christ himself was Davids Antitype. He was the Son of David, Matth. 13. 2. David was a type of Christ. 3. Christ is called David, Hos. 3. 5, &c. 2. As the word it self is a term of Love, so the Affix makes it to be Vox Fidei, the Language of Faith;
1. That the same letters in the Hebrew make up David. My David. Davids name signifies Beloved, and christ himself was Davids Antitype. He was the Son of David, Matthew 13. 2. David was a type of christ. 3. christ is called David, Hos. 3. 5, etc. 2. As the word it self is a term of Love, so the Affix makes it to be Vox Fidei, the Language of Faith;
they are Children of wrath, but by the Grace of Redemption they are of kin: The Kindred arose from the Marriage of the Divine Nature to the Humane Nature;
they Are Children of wrath, but by the Grace of Redemption they Are of kin: The Kindred arose from the Marriage of the Divine Nature to the Humane Nature;
Prop. 2. That the Lord Jesus Christ is to his Spouse a bundle of Myrrh. I shall speak to this Proposition, 1. By Explication of the term, and Confirmation; 2. By Application.
Prop. 2. That the Lord jesus christ is to his Spouse a bundle of Myrrh. I shall speak to this Proposition, 1. By Explication of the term, and Confirmation; 2. By Application.
and that in a seasonable time too, in the acceptable time (as the Holy Ghost terms it) while he may be sound (as the Prophet Isaiah speaketh) they get no part in Christ.
and that in a seasonable time too, in the acceptable time (as the Holy Ghost terms it) while he may be found (as the Prophet Isaiah speaks) they get no part in christ.
2. Myrrh when procured was of high value. Especially a great quantity, a bundle of Myrrh. So is Christ; Witness the Apostle, who counts all things dross,
2. Myrrh when procured was of high valve. Especially a great quantity, a bundle of Myrrh. So is christ; Witness the Apostle, who counts all things dross,
By his name alone we can be saved, Acts 4. 12. By him we have remission of sins, justification, peace with God, indeed all spiritual blessings, Eph. 1. 3. He is All in all. Thus, you see in the first sense he is a bundle of Myrrh.
By his name alone we can be saved, Acts 4. 12. By him we have remission of Sins, justification, peace with God, indeed all spiritual blessings, Ephesians 1. 3. He is All in all. Thus, you see in the First sense he is a bundle of Myrrh.
2. I told you Myrrh was very medicinal, of this the Scripture speaks nothing, but Dioscorides and Pliny, and other Naturalists, tell us large stories of its usefulness.
2. I told you Myrrh was very medicinal, of this the Scripture speaks nothing, but Dioscorides and pliny, and other Naturalists, tell us large stories of its usefulness.
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They tell us it is wholesome against insection, helpeth women in travel, cureth consumptions, quickeneth the appetite, &c. I shall not dwell upon this,
They tell us it is wholesome against insection, Helpeth women in travel, cureth consumptions, Quickeneth the appetite, etc. I shall not dwell upon this,
But Christ in this sense is to the believing Soul a bundle of Myrrh, healing all the Soul's diseases, Ps. 103. 3. He is that tree, Rev. 22. 2. Whose leaves are for the healing of the Nations.
But christ in this sense is to the believing Soul a bundle of Myrrh, healing all the Soul's diseases, Ps. 103. 3. He is that tree, Rev. 22. 2. Whose leaves Are for the healing of the nations.
How sweet is this to the Soul, torturing it self with thoughts for the filthiness of its nature, troubled with humane infirmities, perplexed with thoughts how Christ should be able to save it, &c. This is but one of his actions,
How sweet is this to the Soul, torturing it self with thoughts for the filthiness of its nature, troubled with humane infirmities, perplexed with thoughts how christ should be able to save it, etc. This is but one of his actions,
He heal•th the broken in heart, Psal. 147. 3. What he did while he was upon the Earth, by his miraculous power as to mens bodies, Mat. 4. 23. Healing all manner of Sickness, that he doth now in Heaven for the Soul, by his saving efficacy.
He heal•th the broken in heart, Psalm 147. 3. What he did while he was upon the Earth, by his miraculous power as to men's bodies, Mathew 4. 23. Healing all manner of Sickness, that he does now in Heaven for the Soul, by his Saving efficacy.
3. Myrrh is (as I told you) a great preservative against putresaction. Which was the cause of their using of it about dead bodies, either putting it into the body (after the Egyptian Method) or outwardly anointing,
3. Myrrh is (as I told you) a great preservative against putrefaction. Which was the cause of their using of it about dead bodies, either putting it into the body (After the Egyptian Method) or outwardly anointing,
or embalming the body with it (after the Jewish Method.) Christ is the same to the Soul where he dwells, he preserveth the Soul against the putrifaction of lusts and corruptions.
or embalming the body with it (After the Jewish Method.) christ is the same to the Soul where he dwells, he Preserveth the Soul against the putrefaction of Lustiest and corruptions.
Where he argues that the Souls Interest in Christ arising from its justification, preserveth the Soul against putrifying lusts, that sin cannot have dominion over it, because it is not under the law, but under grace.
Where he argues that the Souls Interest in christ arising from its justification, Preserveth the Soul against Putrifying Lustiest, that since cannot have dominion over it, Because it is not under the law, but under grace.
his mouth is most sweet, Cant. 5. 16. his Cheeks are as sweet Flowers, his lips drop sweet smelling Myrrh, Cant. 5. 13. Sweetness to the nostrils is nothing else but a smell that arising from some hidden quality in the thing that emits it,
his Mouth is most sweet, Cant 5. 16. his Cheeks Are as sweet Flowers, his lips drop sweet smelling Myrrh, Cant 5. 13. Sweetness to the nostrils is nothing Else but a smell that arising from Some hidden quality in the thing that emits it,
A Notion is as sweet to the Scholar, as a perfume is to a Lady, Prov. 13. 19. Desire accomplished is sweet to the Soul. Christs sweetness is mental sweetness, he is sweetness not to the nostrils,
A Notion is as sweet to the Scholar, as a perfume is to a Lady, Curae 13. 19. Desire accomplished is sweet to the Soul. Christ sweetness is mental sweetness, he is sweetness not to the nostrils,
His Ʋniting of the Divine nature to the Humane nature, in his Incarnation, his fulfilling the law, his death upon the cross; His resurrection, ascending, sitting at his Fathers right hand, making intercession for us:
His Ʋniting of the Divine nature to the Humane nature, in his Incarnation, his fulfilling the law, his death upon the cross; His resurrection, ascending, sitting At his Father's right hand, making Intercession for us:
The Soul smells of all these by Meditation and faith, and the smell is like that of a bundle of Myrrh; shall I shew you how? 1. For his Incarnation, with the manner of it, he united the divine, and humane nature, by an hypostatical union, was conceived by the overshadowing of the Holy Ghost in the womb of a Virgin without the help of man.
The Soul smells of all these by Meditation and faith, and the smell is like that of a bundle of Myrrh; shall I show you how? 1. For his Incarnation, with the manner of it, he united the divine, and humane nature, by an hypostatical Union, was conceived by the overshadowing of the Holy Ghost in the womb of a Virgae without the help of man.
Mr. Ainsworth and others think this Text, hath a special referenee to this; this is Christ now considered, as wrapt in swadling clothes, and laid in a manger.
Mr. Ainsworth and Others think this Text, hath a special referenee to this; this is christ now considered, as wrapped in swaddling clothes, and laid in a manger.
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though it cannot see it by the evidence of reason and sense. And the Souls smells of it continually by meditation. And O how sweet it is to a believing Soul!
though it cannot see it by the evidence of reason and sense. And the Souls smells of it continually by meditation. And O how sweet it is to a believing Soul!
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and brought forth in iniquity; But my Saviour was born without sin, the vessel was made pure, by the overshadowings of the Holy Ghost and no impure hand contributed to his conveyance into the World.
and brought forth in iniquity; But my Saviour was born without since, the vessel was made pure, by the overshadowings of the Holy Ghost and no impure hand contributed to his conveyance into the World.
Again saith the Soul, Then I see a perfect and sufficient Saviour. One me•rly God (considering the justice of God that could give no remission without blood,) could not have saved me because he could not have died for me,
Again Says the Soul, Then I see a perfect and sufficient Saviour. One me•rly God (considering the Justice of God that could give no remission without blood,) could not have saved me Because he could not have died for me,
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I am not of their mind that think that Christs active obedience is not imputed, I think the Apostle speaks plain enough to the contrary, Rom. 8. 3, 4. And if not he, yet the Prophet;
I am not of their mind that think that Christ active Obedience is not imputed, I think the Apostle speaks plain enough to the contrary, Rom. 8. 3, 4. And if not he, yet the Prophet;
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And doubtless (whatever some may fancy) the obedience of the Person which was God-man, could not be an homage due from the humane nature of Christ (which was indeed but a creature;) Christ fulfilling the Law is exceeding sweet to the gracicious Soul. This poor Soul when renewed is but renewed in part,
And doubtless (whatever Some may fancy) the Obedience of the Person which was God-man, could not be an homage due from the humane nature of christ (which was indeed but a creature;) christ fulfilling the Law is exceeding sweet to the Gracious Soul. This poor Soul when renewed is but renewed in part,
indeed from hence the Soul draweth many pretious smells, hence it is that the Soul smelis Spiritual life, with all the consequences and dependencies upon it;
indeed from hence the Soul draws many precious smells, hence it is that the Soul smelis Spiritual life, with all the consequences and dependencies upon it;
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the Chastisement of our peace lay upon him, and with his stripes we are healed, v. 10. His Soul was made an offering for sin. Or that of the Apostle, Gal. 3. 13. Christ hath Redeemed us from the curse of the law, being made a curse for us, and this refresheth it;
the Chastisement of our peace lay upon him, and with his stripes we Are healed, v. 10. His Soul was made an offering for since. Or that of the Apostle, Gal. 3. 13. christ hath Redeemed us from the curse of the law, being made a curse for us, and this refresheth it;
even from his death for we have Remission of sins through his blood. It smells Spiritual peace; Who shall lay any thing to the charge of Gods elect? it is Christ that died, Ro. 8. 38. It smells an access unto God: The holy of holies being Sprinkled with his blood, and Heaven itself by it Sanctified, and made accessible.
even from his death for we have Remission of Sins through his blood. It smells Spiritual peace; Who shall lay any thing to the charge of God's elect? it is christ that died, Ro. 8. 38. It smells an access unto God: The holy of holies being Sprinkled with his blood, and Heaven itself by it Sanctified, and made accessible.
Spiritual strength, and quickening, Rom. 6. 4. 5. We shall rise with him to newness of life, Col. 3. 1. If you be risen with Christ seek the things that are above.
Spiritual strength, and quickening, Rom. 6. 4. 5. We shall rise with him to newness of life, Col. 3. 1. If you be risen with christ seek the things that Are above.
It smells life from the dead. This the Apostle proves, 1 Cor. 15, Rom. 8. 11. He that raised up Christ from the dead, shall also quicken your mortal bodies.
It smells life from the dead. This the Apostle Proves, 1 Cor. 15, Rom. 8. 11. He that raised up christ from the dead, shall also quicken your Mortal bodies.
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5. Look upon Christ (as the men of Galilee, Acts 1. 11.) Ascending up to Heaven. Thus he is also a bundle of Myrrh, he lives, and from hence Job smelt, that he should see him with his Eyes, the Angels, that stood to wait upon his ascension, told the men of Galilee, so much, that as they had seen him ascend,
5. Look upon christ (as the men of Galilee, Acts 1. 11.) Ascending up to Heaven. Thus he is also a bundle of Myrrh, he lives, and from hence Job smelled, that he should see him with his Eyes, the Angels, that stood to wait upon his Ascension, told the men of Galilee, so much, that as they had seen him ascend,
Hence the believing Soul smells, that he shall ascend too, for where Christ is there he must be. The body is there, the Eagles shall flee to it one day.
Hence the believing Soul smells, that he shall ascend too, for where christ is there he must be. The body is there, the Eagles shall flee to it one day.
Heaven is the place whither our forerunner is entred. Heaven was an open City before the fall, Adam and all his Posterity might have entred presently;
Heaven is the place whither our forerunner is entered. Heaven was an open city before the fallen, Adam and all his Posterity might have entered presently;
but the Captain of our Salvation hath now entred, and he keeps the gates from shutting any more, till every believer be come In, 6. Look upon Christ as sitting one the right hand of the Majesty on high:
but the Captain of our Salvation hath now entered, and he keeps the gates from shutting any more, till every believer be come In, 6. Look upon christ as sitting one the right hand of the Majesty on high:
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Christ and I are one, if he sits there, I sit there too; For he is flesh of my flesh. 7. Lastly, look upon Christ as interceding for us, Rom. 8. Heb. 7. He is not there Idle, his work is to plead for us, to sollicit our business, to act our part, to do our work.
christ and I Are one, if he sits there, I fit there too; For he is Flesh of my Flesh. 7. Lastly, look upon christ as interceding for us, Rom. 8. Hebrew 7. He is not there Idle, his work is to plead for us, to solicit our business, to act our part, to do our work.
It remains further to shew you, that he is so also, as to his Spiritual influeuces. And Lastly in his Gospel institutions and Ordinances: And then I shall come to the Application.
It remains further to show you, that he is so also, as to his Spiritual influeuces. And Lastly in his Gospel institutions and Ordinances: And then I shall come to the Application.
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his Ordinances. (Of those the Apostle speaks:) but he gives other gifts likewise, gifts even to the Rebellious, Psal. 68. All these are summed up under one head: The gift of the Spirit.
his Ordinances. (Of those the Apostle speaks:) but he gives other Gifts likewise, Gifts even to the Rebellious, Psalm 68. All these Are summed up under one head: The gift of the Spirit.
He was the promise of the Father of old, Ezek. 36. 27. It was his promise, John 14. 16. I will pray the Father and he shall give you another NONLATINALPHABET, Comforter, and he shall abide with you for ever: Even the Spirit of truth.
He was the promise of the Father of old, Ezekiel 36. 27. It was his promise, John 14. 16. I will pray the Father and he shall give you Another, Comforter, and he shall abide with you for ever: Even the Spirit of truth.
In respect of this influence the Spirit of Christ is called the Spirit of bondage, Rom. 8. 15. They say of Myrrh, that in the gathering, it makes the hands of the gatherers exceeding bitter,
In respect of this influence the Spirit of christ is called the Spirit of bondage, Rom. 8. 15. They say of Myrrh, that in the gathering, it makes the hands of the gatherers exceeding bitter,
the Soul in the hour of conviction, is exceedingly sad, and troubled, but when convinced how it blesseth God, who was pleased to convince it of sin? Like the woman, who in an hard labour is full of pain,
the Soul in the hour of conviction, is exceedingly sad, and troubled, but when convinced how it Blesses God, who was pleased to convince it of since? Like the woman, who in an hard labour is full of pain,
2. A second influence of the Spirit of Christ is Illumination. The Spirit is the Spirit of wisdom and knowledge, Isaiah 11. 2. It teacheth us all things, Joh. 14. 26. 1. Joh. 2. 27. That is, all things necessary to Salvation.
2. A second influence of the Spirit of christ is Illumination. The Spirit is the Spirit of Wisdom and knowledge, Isaiah 11. 2. It Teaches us all things, John 14. 26. 1. John 2. 27. That is, all things necessary to Salvation.
such knowledge we upon experience find to be very sweet, and such a knowledge the Spirit of Christ gives to the Soul. The Gospel of Christ, is it self called a mystery, a thing hidden from ages, and hidden from the wise and prudent.
such knowledge we upon experience find to be very sweet, and such a knowledge the Spirit of christ gives to the Soul. The Gospel of christ, is it self called a mystery, a thing hidden from ages, and hidden from the wise and prudent.
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But further the Spirit of God reveals the secrets of God to the Souls of the Saints, 1 Cor. 2. 9, 10. Even the deep things of God, its particular election and the truth of its graces, &c. Now this knowledge is sweet to the Soul.
But further the Spirit of God reveals the secrets of God to the Souls of the Saints, 1 Cor. 2. 9, 10. Even the deep things of God, its particular election and the truth of its graces, etc. Now this knowledge is sweet to the Soul.
such is the teaching of the Spirit, 1 Cor. 2. 4. It teacheth by demonstration, leaving no doubting in the Soul. This is a second influence of the Spirit of Christ upon the Soul in respect of which he is a bundle of Myrrh unto the Soul.
such is the teaching of the Spirit, 1 Cor. 2. 4. It Teaches by demonstration, leaving no doubting in the Soul. This is a second influence of the Spirit of christ upon the Soul in respect of which he is a bundle of Myrrh unto the Soul.
but the Child of God Loves it, and desires further degrees of it, Rom. 7. 22. I delight in the Law of God after the inward man (saith Paul, Rom. 7. 22.) He his highly pleased,
but the Child of God Loves it, and Desires further Degrees of it, Rom. 7. 22. I delight in the Law of God After the inward man (Says Paul, Rom. 7. 22.) He his highly pleased,
He strengtheneth the Soul, 1. In doing Spiritual duties. 2. In resisting Corruptions. 3. In suffering sharpest trials. The Lord stood by me (saith Paul.) But it is not my present business, to discourse either of the several sorts of Spiritual strengthening influences:
He strengtheneth the Soul, 1. In doing Spiritual duties. 2. In resisting Corruptions. 3. In suffering Sharpest trials. The Lord stood by me (Says Paul.) But it is not my present business, to discourse either of the several sorts of Spiritual strengthening influences:
My work is only to shew you that this influence of his is as a bundle of Myrrh to the Soul. Now that Christ in this influence is exceeding sweet to the Soul, needs no other proof,
My work is only to show you that this influence of his is as a bundle of Myrrh to the Soul. Now that christ in this influence is exceeding sweet to the Soul, needs no other proof,
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This was that which made the holy Martyrs take joyfully the spoiling of their goods, the burning of their bodies. And made them feel no more pain (to use the expression of one of them) then if they had been upon a bed of Roses.
This was that which made the holy Martyrs take joyfully the spoiling of their goods, the burning of their bodies. And made them feel no more pain (to use the expression of one of them) then if they had been upon a Bed of Roses.
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So that their Persecutors cursed them, saying they had a delight to burn. 5, A fifth sort of influences are the Quickening influences of the Spirit of Christ.
So that their Persecutors cursed them, saying they had a delight to burn. 5, A fifth sort of influences Are the Quickening influences of the Spirit of christ.
All of them from Christ, and by the Spirit. 1. The quickening of the dead body, mentioned Rom. 8. 11. This will be as a bundle of Myrrh, exceeding sweet when it comes,
All of them from christ, and by the Spirit. 1. The quickening of the dead body, mentioned Rom. 8. 11. This will be as a bundle of Myrrh, exceeding sweet when it comes,
while we live here. 2. The quickening of the dead Soul, mentioned Eph. 2. 1. This is exceeding sweet to the Soul (when done;) Oh how pleasant it is to a Soul to remember his conversion, the time, the Sermon when,
while we live Here. 2. The quickening of the dead Soul, mentioned Ephesians 2. 1. This is exceeding sweet to the Soul (when done;) O how pleasant it is to a Soul to Remember his conversion, the time, the Sermon when,
and by which God was pleased at first to work upon it, and work a change in it. 3. The quickening of a dull Soul, labouring under any Spiritual deadness, heaviness, or inactivity;
and by which God was pleased At First to work upon it, and work a change in it. 3. The quickening of a dull Soul, labouring under any Spiritual deadness, heaviness, or inactivity;
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of this David often Speaks, and prays for it, Psal. 119. Quicken me in thy precepts, &c. The knockings and motions of the holy Spirit, are tiresome and tedious,
of this David often Speaks, and prays for it, Psalm 119. Quicken me in thy Precepts, etc. The knockings and motions of the holy Spirit, Are tiresome and tedious,
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I shall not need stand to prove, that Christ in these is as a bundle of Myrrh; The very name comforter imports sweetness, and is of it self a bundle of Myrrh to the Soul. Now all our Consolations come from Christ, Phil. 2. 1. 2 Cor. 1. 5. He was called the Consolation of Israel. And the Jewish believers waited for him under that Notion, Luk. 2. 25. I have now opened to you the 2d thing,
I shall not need stand to prove, that christ in these is as a bundle of Myrrh; The very name comforter imports sweetness, and is of it self a bundle of Myrrh to the Soul. Now all our Consolations come from christ, Philip 2. 1. 2 Cor. 1. 5. He was called the Consolation of Israel. And the Jewish believers waited for him under that Notion, Luk. 2. 25. I have now opened to you the 2d thing,
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We preach Christ crucified, (saith the Apostle) and we are Baptized into Christ, Rom. 6. And for the Sacrament of the Lords Supper, 1 Cor. 10. 10. It is the Communion of the Body, and Blood of Christ.
We preach christ Crucified, (Says the Apostle) and we Are Baptised into christ, Rom. 6. And for the Sacrament of the lords Supper, 1 Cor. 10. 10. It is the Communion of the Body, and Blood of christ.
But indeed, Christ in these is only sweet upon the former account, viz. in respect of his influences, which he is pleased to convey in and through these Organs, and separated from these, Ordinances signify little but burthen to the Soul. Ordinances are sweet to the Soul two waies. 1. As God is pleased in,
But indeed, christ in these is only sweet upon the former account, viz. in respect of his influences, which he is pleased to convey in and through these Organs, and separated from these, Ordinances signify little but burden to the Soul. Ordinances Are sweet to the Soul two ways. 1. As God is pleased in,
when it sees the power and glory of God in his Sanctuary, 2. As they are under a divine appointment in order to that End. Thus Ordinances are sweet to the gracious Soul,
when it sees the power and glory of God in his Sanctuary, 2. As they Are under a divine appointment in order to that End. Thus Ordinances Are sweet to the gracious Soul,
how precious Ordinances (even those which were carnal (as the Apostle calls them) under the Jewish Oeconomy) were to the Servants of God who lived in those times, appears by the eminent instances of David in Psal. 84. Psal. 63. Psal. 42, &c. The Psalmist speaks of the Body of Jews, Psal. 84. v. 6. That they passed through the valley of Bacah and went from strength to strength, until they all appeared before God in Zion.
how precious Ordinances (even those which were carnal (as the Apostle calls them) under the Jewish Oeconomy) were to the Servants of God who lived in those times, appears by the eminent instances of David in Psalm 84. Psalm 63. Psalm 42, etc. The Psalmist speaks of the Body of jews, Psalm 84. v. 6. That they passed through the valley of bacah and went from strength to strength, until they all appeared before God in Zion.
And thus I have opened to you the fourth thing in this similitude, shewing you how aptly Christ is compared to a bundle of Myrrh, viz. For sweetness: but I also noted two things hinted in the term of bundle; a bundle, or bag notes a quantity of sweets. 2. Men use to bind up things in bundles, for their better preservation. Hence two things more.
And thus I have opened to you the fourth thing in this similitude, showing you how aptly christ is compared to a bundle of Myrrh, viz. For sweetness: but I also noted two things hinted in the term of bundle; a bundle, or bag notes a quantity of sweets. 2. Men use to bind up things in bundles, for their better preservation. Hence two things more.
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5. Christ is a bundle of Myrrh. He is an heap of sweetnesses, exceeding sweet to the gracious Soul. The Apostle saith, (Col. 2. 3.) That all the treasures of wisdom are in Christ.
5. christ is a bundle of Myrrh. He is an heap of Sweetnesses, exceeding sweet to the gracious Soul. The Apostle Says, (Col. 2. 3.) That all the treasures of Wisdom Are in christ.
and sweetness, and delight that it hath in the World on this side of Heaven, is either in the meditation of Christ or application of him, fiducially, or assuredly;
and sweetness, and delight that it hath in the World on this side of Heaven, is either in the meditation of christ or application of him, fiducially, or assuredly;
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He shall lye all night betwixt my breasts (of which hereafter.) Observe again this Spouses carriage, Cant. 3. 4. Upon her recovery of Christ when he had absented himself, I held him, and would not let him go,
He shall lie all night betwixt my breasts (of which hereafter.) Observe again this Spouses carriage, Cant 3. 4. Upon her recovery of christ when he had absented himself, I held him, and would not let him go,
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Now nothing being more sweet and precious to the Soul then Jesus Christ and his influences, it is as natural to him to indeavour the preservation of them.
Now nothing being more sweet and precious to the Soul then jesus christ and his influences, it is as natural to him to endeavour the preservation of them.
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Certainly those are they who sit under the tenders of Christ in the Gospel, and yet do despite to the Covenant of grace, and neglect so great Salvation.
Certainly those Are they who fit under the tenders of christ in the Gospel, and yet do despite to the Covenant of grace, and neglect so great Salvation.
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There is no beauty that we should desire him? People that live in these lightsome parts of the World, dwell upon the mountain of Myrrh, upon the hill of frankincense (to use the expression, Cant. 4. 6.) and yet how few are those that look after and discern any sweetness in Jesus Christ? What is the reason? Are not these men rational persons as well as believers? How comes it that the Lord Jesus Christ is as a bundle of Myrrh to a believing Soul,
There is no beauty that we should desire him? People that live in these lightsome parts of the World, dwell upon the mountain of Myrrh, upon the hill of frankincense (to use the expression, Cant 4. 6.) and yet how few Are those that look After and discern any sweetness in jesus christ? What is the reason? are not these men rational Persons as well as believers? How comes it that the Lord jesus christ is as a bundle of Myrrh to a believing Soul,
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1. The first is their want of Spiritual senses. There are but few that have senses exercised to discern between Good and Evil. Heb. 5. ult.) the Carnal man is said to be dead in sin, life and sense go together, the dead man smells nothing.
1. The First is their want of Spiritual Senses. There Are but few that have Senses exercised to discern between Good and Evil. Hebrew 5. ult.) the Carnal man is said to be dead in since, life and sense go together, the dead man smells nothing.
The Natural Soul is a dead Soul. He hath Natural senses, he discerns the sweetness of Hony to his tast, Musick to his Ear, fair and beautiful objects to his Eye, Perfumes to his Nostrils, the sweetness of notions to his understanding,
The Natural Soul is a dead Soul. He hath Natural Senses, he discerns the sweetness of Honey to his taste, Music to his Ear, fair and beautiful objects to his Eye, Perfumes to his Nostrils, the sweetness of notions to his understanding,
One with the smell of unjust gain, Dulcis odor lucri, he cannot smell the sweetness of Christ, who commands him to leave the gain of injustice, to distribute and give to the poor, to avoid covetousness which is Idolatry;
One with the smell of unjust gain, Dulcis odour lucri, he cannot smell the sweetness of christ, who commands him to leave the gain of injustice, to distribute and give to the poor, to avoid covetousness which is Idolatry;
another is suffocated with the savour of Worldly business and imployments, he smells the smell of a field which the Lord hath blest, the smell of his Worldly business puts out the smell of Christs sweetness, he is cumbred about many things,
Another is suffocated with the savour of Worldly business and employments, he smells the smell of a field which the Lord hath blessed, the smell of his Worldly business puts out the smell of Christ sweetness, he is cumbered about many things,
A third hath his smell adulterated with sordid lusts, the smell of a drunken cup, of a fordid wanton, spoils him for smelling this bundle of Myrrh, which is infinitely more sweet.
A third hath his smell adulterated with sordid Lustiest, the smell of a drunken cup, of a fordid wanton, spoils him for smelling this bundle of Myrrh, which is infinitely more sweet.
and are not satisfied without a ransacking of the whole Creation for objects of delight, Turn in hither I beseech you, and tell me if there be any sweetness like this bundle of Myrrh.
and Are not satisfied without a ransacking of the Whole Creation for objects of delight, Turn in hither I beseech you, and tell me if there be any sweetness like this bundle of Myrrh.
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whose sweetness ravisheth every soul that is possessed of it, never corrupts nor decaies, nor saileth, Imagine all the lines of beauty, which adorn all sublunary faces, to be brought into one face, that face must be very lovely:
whose sweetness ravisheth every soul that is possessed of it, never corrupts nor decays, nor saileth, Imagine all the lines of beauty, which adorn all sublunary faces, to be brought into one face, that face must be very lovely:
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and Spices, which abound there, distil one sweet Water, or make one aromatical compound or perfume, that should have in it united, whatsoever is scattered in them, of pleasure to the senses, they would all be nothing to one Sprig of this bundle of Myrrh, to one beam of Christs countenance, the least breathings of his Love upon the Soul of his Saint.
and Spices, which abound there, distil one sweet Water, or make one aromatical compound or perfume, that should have in it united, whatsoever is scattered in them, of pleasure to the Senses, they would all be nothing to one Sprig of this bundle of Myrrh, to one beam of Christ countenance, the least breathings of his Love upon the Soul of his Saint.
Ob. Ah! But saies a poor Soul, you told us that Myrrh. Is not every ones portion, it only grows in Arabia, and every one there gets it not, you told us there was a season in which it must be got,
Ob. Ah! But Says a poor Soul, you told us that Myrrh. Is not every ones portion, it only grows in Arabia, and every one there gets it not, you told us there was a season in which it must be god,
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It is true there are many Countries where the Gospel of Christ is not preached, but England is a mountain of Myrrh, and it drops every day amongst you.
It is true there Are many Countries where the Gospel of christ is not preached, but England is a mountain of Myrrh, and it drops every day among you.
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2. I told you that in the Country where the Myrrh grew every one gathered it not: But I told you it was their own fault, either despising through ignorance,
2. I told you that in the Country where the Myrrh grew every one gathered it not: But I told you it was their own fault, either despising through ignorance,
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The foolish Virgins came when the gate was shut. Many shall seek and shall not enter. There is a season of grace. And some Divines think that this season is oft times finished while our life yet lasteth,
The foolish Virgins Come when the gate was shut. Many shall seek and shall not enter. There is a season of grace. And Some Divines think that this season is oft times finished while our life yet lasteth,
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4. Doest thou ask what thou shouldest do? Remember what I told you, concerning the procuring of the dropping of Myrrh. 1. They made an incision into the tree. 2. They set something to receive it. The incision is made already.
4. Dost thou ask what thou Shouldst do? remember what I told you, Concerning the procuring of the dropping of Myrrh. 1. They made an incision into the tree. 2. They Set something to receive it. The incision is made already.
The truth is, thou hast nothing to do more then to go up to the mountain of Myrrh, to wait upon God in his Ordinances, to sit under Gospel dispensations and to look up to Heaven for further grace.
The truth is, thou hast nothing to do more then to go up to the mountain of Myrrh, to wait upon God in his Ordinances, to fit under Gospel dispensations and to look up to Heaven for further grace.
Oh that they would wear, the remembrance of Christs actions upon their hearts every day, how sweet would it be to their Souls? How pleasant to their thoughts!
O that they would wear, the remembrance of Christ actions upon their hearts every day, how sweet would it be to their Souls? How pleasant to their thoughts!
the lazy student loseth the sweetness of those thousand notions, that are in his Books, because he never reads his Books, nor spends time in studying them:
the lazy student loses the sweetness of those thousand notions, that Are in his Books, Because he never reads his Books, nor spends time in studying them:
Shall the woman bind up her sweet flowers in a posy, and the Lady carefully tye up her perfumes in bags and glasses, that they might not lose their scent,
Shall the woman bind up her sweet flowers in a posy, and the Lady carefully tie up her perfumes in bags and glasses, that they might not loose their scent,
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and she the sweetness of them? And shall a Christian possessed of the sweet influences of grace, possessed of the presence of Jesus Christ do nothing to preserve it.
and she the sweetness of them? And shall a Christian possessed of the sweet influences of grace, possessed of the presence of jesus christ do nothing to preserve it.
do as the Spouse, Cant. 3. When she had found him whom her Soul loved, she held him, she would not let him go, till she had carried him to her Mothers house, to the house of her that conceived her.
do as the Spouse, Cant 3. When she had found him whom her Soul loved, she held him, she would not let him go, till she had carried him to her Mother's house, to the house of her that conceived her.
Bind up your experiences of the Love of Christ in so many bundles, and do what in you lyes to preserve his influences in the Vigour of them, would you know how you might preserve them? There is no better way then for you to keep up in your Souls,
Bind up your experiences of the Love of christ in so many bundles, and do what in you lies to preserve his influences in the Vigour of them, would you know how you might preserve them? There is no better Way then for you to keep up in your Souls,
That you would be commending Christ (as the Woman of Samaria did, John. 4.) to your Neighbours, Kindred, Children, Friends, Acquaintance, that they also might follow after him in the savour of his precious ointments.
That you would be commending christ (as the Woman of Samaria did, John. 4.) to your Neighbours, Kindred, Children, Friends, Acquaintance, that they also might follow After him in the savour of his precious ointments.
The love of God constraineth (saith the Apostle.) There are many arguments to press holiness from, none so ingenuous, none so constraining to an ingenuous Soul,
The love of God constrains (Says the Apostle.) There Are many Arguments to press holiness from, none so ingenuous, none so constraining to an ingenuous Soul,
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She might have said he shall lodge near my heart, but she rather chuseth to say, betwixt my breasts, (which are an outward part, nigh to the heart) intimating that she would not only bear Christ upon her heart,
She might have said he shall lodge near my heart, but she rather chooseth to say, betwixt my breasts, (which Are an outward part, High to the heart) intimating that she would not only bear christ upon her heart,
Abiding, or lodging in the primary Notion, signifieth the continuance of some corporeal presence transferred to spiritual things, it signifies The continuance of a priviledge, or perseverance in a duty. Christ's abode with us signifies the first;
Abiding, or lodging in the primary Notion, signifies the Continuance of Some corporeal presence transferred to spiritual things, it signifies The Continuance of a privilege, or perseverance in a duty. Christ's Abided with us signifies the First;
Christ's abiding with us, is expressed, John 14. 16. By the abidings of the Comforter, by the abiding of the anointing Oil, 1 Joh. 2. 26. It is opposed to the momentany,
Christ's abiding with us, is expressed, John 14. 16. By the abidings of the Comforter, by the abiding of the anointing Oil, 1 John 2. 26. It is opposed to the momentany,
Our abidings with, and in Christ, are also variously expressed, by the abidings of that in us which we have received, 1. Joh. 2. 24. by abiding in light, 1 Joh. 2. 10. and the Word of God abiding in us, v. 14. by abiding in the Doctrine of Christ, Joh. 2. ep. v. 9. But I have nothing to do save only with the former Notion.
Our abidings with, and in christ, Are also variously expressed, by the abidings of that in us which we have received, 1. John 2. 24. by abiding in Light, 1 John 2. 10. and the Word of God abiding in us, v. 14. by abiding in the Doctrine of christ, John 2. Epistle. v. 9. But I have nothing to do save only with the former Notion.
1. The permanency of his Union with the Soul, continuing the state of Justification, 1 Joh. 3. 24. Hereby we know he abideth in us, by the Spirit which he hath given to us.
1. The permanency of his union with the Soul, Continuing the state of Justification, 1 John 3. 24. Hereby we know he Abideth in us, by the Spirit which he hath given to us.
and v. 22. his abode with us. This is also the abiding of the NONLATINALPHABET, the Comforter mentioned, v. 16. This is the lodging of Christ betwixt the Soul's breasts.
and v. 22. his Abided with us. This is also the abiding of the, the Comforter mentioned, v. 16. This is the lodging of christ betwixt the Soul's breasts.
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There are three waies by which the Earnest desire of our friends abode with us are discernable to others: 1. By Verbal Expressions. 2. Real Actions. 3. Vehement Passions. By all these the believing Soul's desires that Christ should lodge with it, have been, and are discernable.
There Are three ways by which the Earnest desire of our Friends Abided with us Are discernible to Others: 1. By Verbal Expressions. 2. Real Actions. 3. Vehement Passion. By all these the believing Soul's Desires that christ should lodge with it, have been, and Are discernible.
1. Verbal Expressions (before the World was so far debaucht as now, that none knows by the Index of the Tongue what the Clock strikes in the heart) were sufficient Evidences of cordial desires.
1. Verbal Expressions (before the World was so Far debauched as now, that none knows by the Index of the Tongue what the Clock strikes in the heart) were sufficient Evidences of cordial Desires.
If you look upon the Saints or Church in former times, see what the Church saith, Jer. 14. 8. O thou hope of Israel, the Saviour thereof in times of trouble,
If you look upon the Saints or Church in former times, see what the Church Says, Jer. 14. 8. Oh thou hope of Israel, the Saviour thereof in times of trouble,
why shouldest thou be as a stranger in the Land, as a wayfaring man, that turneth aside to tarry for a night? The expressions of David in the Psalms this way are very many;
why Shouldst thou be as a stranger in the Land, as a wayfaring man, that turns aside to tarry for a night? The expressions of David in the Psalms this Way Are very many;
Will he have it deny it self, distribute and give to the poor, make satisfaction where he hath done injury? No sooner is Zacheus told that Christ was come to his house, but he cries, Luk. 19. 5, 8. Lord, the half of my goods I give to the Poor,
Will he have it deny it self, distribute and give to the poor, make satisfaction where he hath done injury? No sooner is Zacchaeus told that christ was come to his house, but he cries, Luk. 19. 5, 8. Lord, the half of my goods I give to the Poor,
this is it which he means by the lifting up of God's Countenance upon him, which he so passionately desires above Corn, Wine, and Oil, Psal. 4. for which he prefers the place of a doorkeeper in the house of God, before dwelling in the Tents of wickedness, Psal. 84. Indeed,
this is it which he means by the lifting up of God's Countenance upon him, which he so passionately Desires above Corn, Wine, and Oil, Psalm 4. for which he prefers the place of a doorkeeper in the house of God, before Dwelling in the Tents of wickedness, Psalm 84. Indeed,
if you look upon the whole sum of the desires both of David, and other Saints, who stand upon sacred Record, you will find that as to spiritual things, all their desires are comprehended in this one, that God would abide with them, lodge all night betwixt their breasts.
if you look upon the Whole sum of the Desires both of David, and other Saints, who stand upon sacred Record, you will find that as to spiritual things, all their Desires Are comprehended in this one, that God would abide with them, lodge all night betwixt their breasts.
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what's the sum of all their prayers? what's their language to one another, and to all the Ministers of God, to whom at any time they address themselves? but oh that they might find the Abidings of the Comforter with their Souls, the abidings of the strengthening and quickening Spirit of God with them!
what's the sum of all their Prayers? what's their language to one Another, and to all the Ministers of God, to whom At any time they address themselves? but o that they might find the Abidings of the Comforter with their Souls, the abidings of the strengthening and quickening Spirit of God with them!
2. The Earnest desires of gracious Souls for the abidings of Christ with them, are evident also upon the consideration of what they will be ready to do for the continuance of them: This is in part hinted in the Text:
2. The Earnest Desires of gracious Souls for the abidings of christ with them, Are evident also upon the consideration of what they will be ready to do for the Continuance of them: This is in part hinted in the Text:
Will he have the man do for him? Lord, saith Paul, Act. 9. 6. What wilt thou have me to do? Will he have the man to die for him? I am ready (saith Paul, Act. 21. 11.) not to be bound only,
Will he have the man do for him? Lord, Says Paul, Act. 9. 6. What wilt thou have me to do? Will he have the man to die for him? I am ready (Says Paul, Act. 21. 11.) not to be bound only,
Doth he call Simon and Andrew from their Nets to follow him, upon a promise that they shall be made Fishers of men? and doth he by and by require James and Zebedee to do the like? they immediately leave their Father, forsake their Nets,
Does he call Simon and Andrew from their Nets to follow him, upon a promise that they shall be made Fishers of men? and does he by and by require James and Zebedee to do the like? they immediately leave their Father, forsake their Nets,
The first shall be that of David, Psal. 146. You will discern upon the reading of that Psalm, that God had returned to his Soul in Influences of mercy, testifying his gracious presence, he had heard his supplication, v. 1. Inclined his Ear unto him, v. 2. helped him, v. 6. Mark with what a satisfaction his Soul receiveth these Influences;
The First shall be that of David, Psalm 146. You will discern upon the reading of that Psalm, that God had returned to his Soul in Influences of mercy, testifying his gracious presence, he had herd his supplication, v. 1. Inclined his Ear unto him, v. 2. helped him, v. 6. Mark with what a satisfaction his Soul receives these Influences;
and the Son of thy handmaid, &c. How welcome is the presence of God to Davids Soul? Do you use to say to your friend? Sir, what shall I provide for you? I think my self much beholden to you, I am much your Servant for this kindness, rejoiced to see you, &c. Observe if David here speaketh not much the same language.
and the Son of thy handmaid, etc. How welcome is the presence of God to Davids Soul? Do you use to say to your friend? Sir, what shall I provide for you? I think my self much beholden to you, I am much your Servant for this kindness, rejoiced to see you, etc. Observe if David Here speaks not much the same language.
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The other instance shall be that of the Spouse, Cant. 3. 4. when she had recovered her beloved, I found him whom my Soul Loveth, I held him and would not let him go,
The other instance shall be that of the Spouse, Cant 3. 4. when she had recovered her Beloved, I found him whom my Soul Loves, I held him and would not let him go,
What need any further evidence then that exuberance of joy which is found in every gracious Soul, upon any return of divine love which may evidence Christa abiding with it?
What need any further evidence then that exuberance of joy which is found in every gracious Soul, upon any return of divine love which may evidence Christ abiding with it?
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and his abidings with the Soul. When they saw our Saviour weep over Lazarus his grave, Joh. 11. They cry out, How he loved him! He that seeth a Friend mourn when his Friend is gone from him, or perhaps but going;
and his abidings with the Soul. When they saw our Saviour weep over Lazarus his grave, John 11. They cry out, How he loved him! He that sees a Friend mourn when his Friend is gone from him, or perhaps but going;
he doth but fear such a thing, will easily conclude, that this friend, this Wife is eagerly desirous of the presence and abiding of his friend, or her husband with her;
he does but Fear such a thing, will Easily conclude, that this friend, this Wife is eagerly desirous of the presence and abiding of his friend, or her husband with her;
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He that observeth what slavish fear the Christian (yet living in the enjoyments of God) is often tormented with left he should lose his beloved presence, o• takes notice of his weepings even till he can weep no more when he lies but under a (perhaps) false apprehension that he hath withdrawen himself in displeasure,
He that observeth what slavish Fear the Christian (yet living in the enjoyments of God) is often tormented with left he should loose his Beloved presence, o• Takes notice of his weepings even till he can weep no more when he lies but under a (perhaps) false apprehension that he hath withdrawn himself in displeasure,
how his Eye oft-times consometh with grief, how he makes his bed to swim, and wateroth his Couch with tears, must needs conclude, that the abidings of Christ with the Soul are great objects of its desire.
how his Eye ofttimes consometh with grief, how he makes his Bed to swim, and wateroth his Couch with tears, must needs conclude, that the abidings of christ with the Soul Are great objects of its desire.
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It is almost impossible to conceive, but that the spiritually enlightened Soul should apprehend the abidings of Christ with it transcendently good upon all these accounts.
It is almost impossible to conceive, but that the spiritually enlightened Soul should apprehend the abidings of christ with it transcendently good upon all these accounts.
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What greater honour can betide a poor creature than to have the Almighty pitch his Tents in and with it? for the Lord of Heaven and Earth to make his abode with a Worm? the Eternal Son of God to dwell with Dust and Ashes,
What greater honour can betide a poor creature than to have the Almighty pitch his Tents in and with it? for the Lord of Heaven and Earth to make his Abided with a Worm? the Eternal Son of God to dwell with Dust and Ashes,
Doth Abigail think it an honour to be but a Servant to an Earthly David? and Mephibosheth judge it an honour to be admitted to eat Bread at his Table? What is it then to have the Son of God in the Arms of our Souls,
Does Abigail think it an honour to be but a Servant to an Earthly David? and Mephibosheth judge it an honour to be admitted to eat Bred At his Table? What is it then to have the Son of God in the Arms of our Souls,
2. Nor certainly can any thing be more sweet to a gracious Soul. The joy and peace (that peace which passeth all understanding) which is the issue of believing, ebbs and flows according to the abidings of Christ with the Soul:
2. Nor Certainly can any thing be more sweet to a gracious Soul. The joy and peace (that peace which passes all understanding) which is the issue of believing, ebbs and flows according to the abidings of christ with the Soul:
besides that already mentioned, in the quiet and holy security which it hath by his company, which is infinitely above the value of all other concernments;
beside that already mentioned, in the quiet and holy security which it hath by his company, which is infinitely above the valve of all other concernments;
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The tempter hath nothing to say, whiles he that succours the tempted is speaking peace to the Soul, God must first say to the Devil, behold this Soul is in thy hands, before he can meddle with it.
The tempter hath nothing to say, while he that succours the tempted is speaking peace to the Soul, God must First say to the devil, behold this Soul is in thy hands, before he can meddle with it.
Our hearts lose much of their bitterness by the presence of Christ in them, it is when the Sun is down, that the Frogs and Toads croak and the Dors and Bats fly.
Our hearts loose much of their bitterness by the presence of christ in them, it is when the Sun is down, that the Frogs and Toads croak and the Dors and Bats fly.
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I shewed you there what dependence the exercise of our grace hath upon Christs presence with us, both in respect of his exciting and assisting influence.
I showed you there what dependence the exercise of our grace hath upon Christ presence with us, both in respect of his exciting and assisting influence.
Otherwise the Soul withereth, v. 6. Naturalists say that in those Countries which abounded with Myrrh, they were wont to bind bundles of it to the heart, or to anoint it with the Gum;
Otherwise the Soul withereth, v. 6. Naturalists say that in those Countries which abounded with Myrrh, they were wont to bind bundles of it to the heart, or to anoint it with the Gum;
Obj. But will some poor Soul say? Can Christ not abide with that Soul which he hath once owned, is his love mutable, is he not the God that changeth not, but loveth to the end whom he once loveth?
Object But will Some poor Soul say? Can christ not abide with that Soul which he hath once owned, is his love mutable, is he not the God that changes not, but loves to the end whom he once loves?
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I answer, The Love of Christ is an abiding love, he is not yea and nay with the Soul, upon which he hath once fixed his heart, whom he loveth he loveth to the end.
I answer, The Love of christ is an abiding love, he is not yea and nay with the Soul, upon which he hath once fixed his heart, whom he loves he loves to the end.
Christ once in us and ever in us, is a truth to which we must adhere, that corruption which could not at first prevent it, shall never he of force to dissolve it;
christ once in us and ever in us, is a truth to which we must adhere, that corruption which could not At First prevent it, shall never he of force to dissolve it;
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When wilt thou comfort me? (saith the man after Gods own heart.) Besides that our state of justification is to be maintained by the performance of our Spiritual duty,
When wilt thou Comfort me? (Says the man After God's own heart.) Beside that our state of justification is to be maintained by the performance of our Spiritual duty,
The promise must stand good, I will never leave thee nor forsake thee, nor can it be imagined that so noble and vertual an head as the Lord Jesus Christ can be united to any member of his Spiritual body without a proportionable influence upon it:
The promise must stand good, I will never leave thee nor forsake thee, nor can it be imagined that so noble and virtual an head as the Lord jesus christ can be united to any member of his Spiritual body without a proportionable influence upon it:
Now the degrees of Spiritual influence from Christ are highly desirable to a gracious Soul. But I have spake enough to the explication and confirmation of the point.
Now the Degrees of Spiritual influence from christ Are highly desirable to a gracious Soul. But I have spoke enough to the explication and confirmation of the point.
In the first place, Let us from this try our selves whether we indeed be the true Spouses of the Lord Jesus Christ, and he our beloved yea or no? Can we say,
In the First place, Let us from this try our selves whither we indeed be the true Spouses of the Lord jesus christ, and he our Beloved yea or no? Can we say,
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and take his name into my mouth, concerning whom we may say, as the Prophet sometimes said of the Jews, The Lord was nigh in their mouths and far from their reins, the woman dandles many a Child in her arms, that never lodgeth betwixt her breasts in the night, she talks of many a man in the day time, whom she will not allow to lodg in her bosom at night:
and take his name into my Mouth, Concerning whom we may say, as the Prophet sometime said of the jews, The Lord was High in their mouths and Far from their reins, the woman dandles many a Child in her arms, that never lodgeth betwixt her breasts in the night, she talks of many a man in the day time, whom she will not allow to lodge in her bosom At night:
1. Are you willing to open the secrets of your Souls to Jesus Christ? There's many a one is willing that Christ should come so near him as his Ear, but not into his heart;
1. are you willing to open the secrets of your Souls to jesus christ? There's many a one is willing that christ should come so near him as his Ear, but not into his heart;
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canst thou say that thy Soul cleaveth to the Lord Jesus Christ, that thou desirest he should enter into its secrets, not only to tip thy tongue, regulate thy Countenance,
Canst thou say that thy Soul cleaveth to the Lord jesus christ, that thou Desirest he should enter into its secrets, not only to tip thy tongue, regulate thy Countenance,
3. Art thou willing that a perfect Christ should lodge with thee? Not only Christ as an High-Priest to expiate for thee and make an atonement for thy sins,
3. Art thou willing that a perfect christ should lodge with thee? Not only christ as an High-Priest to expiate for thee and make an atonement for thy Sins,
That the Soul that is so, says so of no•e else, 〈 ◊ 〉 and none but be, shall lodg betwixt my breasts. She is an harlot that speaks it in any sense less then exclusive.
That the Soul that is so, Says so of no•e Else, 〈 ◊ 〉 and none but be, shall lodge betwixt my breasts. She is an harlot that speaks it in any sense less then exclusive.
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and say it in truth, and say it cordially, That Christ is he, and he alone whom they desire should lodge and stay betwixt their breasts. But enough for this Use. I hasten to conclude.
and say it in truth, and say it cordially, That christ is he, and he alone whom they desire should lodge and stay betwixt their breasts. But enough for this Use. I hasten to conclude.
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yet the phrase thus considered) the Text and Doctrine offer a great deal of refreshings to those appearingly forgotten Souls, who cannot obtain the sensible abidings of Christ with them, and are therefore ready to pronounce sadly against their Souls, that God is not with them, nor they with him:
yet the phrase thus considered) the Text and Doctrine offer a great deal of refreshings to those appearingly forgotten Souls, who cannot obtain the sensible abidings of christ with them, and Are Therefore ready to pronounce sadly against their Souls, that God is not with them, nor they with him:
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As Gideon said, If the Lord be with us, why are we thus? forgetting that God sometimes hideth himself even from the House of Jacob. Let such a Soul observe, That the Spouse here doth not say, He doth lie alwaies betwixt my breasts, though it be true that Christ doth truly and constantly dwell in the heart of his Saints,
As gideon said, If the Lord be with us, why Are we thus? forgetting that God sometime Hideth himself even from the House of Jacob. Let such a Soul observe, That the Spouse Here does not say, He does lie always betwixt my breasts, though it be true that christ does truly and constantly dwell in the heart of his Saints,
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Secondly, By her desire of it, as her happiness ▪ So is the true Believer not alwaies known by his or her sensible Enjoyments of the Lord Jesus Christ,
Secondly, By her desire of it, as her happiness ▪ So is the true Believer not always known by his or her sensible Enjoyments of the Lord jesus christ,
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Oh that the same frame of spirit might be found in you (even in every one of you who profess to have tasted how good the Lord is) which was here found in the Spouse towards the Lord Jesus Christ, that you would all say, He shall lodge all night betwixt our breasts.
O that the same frame of Spirit might be found in you (even in every one of you who profess to have tasted how good the Lord is) which was Here found in the Spouse towards the Lord jesus christ, that you would all say, He shall lodge all night betwixt our breasts.
Stand open, O my Soul, to the Lord Jesus Christ, keep your hearts free to the entertainment of the Lord Jesus Christ. 2. Make it the business of your desire and prayer.
Stand open, Oh my Soul, to the Lord jesus christ, keep your hearts free to the entertainment of the Lord jesus christ. 2. Make it the business of your desire and prayer.
Will the poor Soul say, How should I procure the abidings of Christ with me, (I mean) his abidings as to his gradual Influences? For your direction, I will only turn you to that one Text, Joh. 14. 22. where you shall be resolved from our Saviour's own mouth;
Will the poor Soul say, How should I procure the abidings of christ with me, (I mean) his abidings as to his gradual Influences? For your direction, I will only turn you to that one Text, John 14. 22. where you shall be resolved from our Saviour's own Mouth;
Christ is ready enough to stay where he finds love, but it must be real love, such as is joyned with keeping of his words. Be expressive then of your love to Christ;
christ is ready enough to stay where he finds love, but it must be real love, such as is joined with keeping of his words. Be expressive then of your love to christ;
Though Faith and Holiness must not be confounded, yet (unless as to Instrumental efficacy in Justification in the act of justifying) they can never be separated.
Though Faith and Holiness must not be confounded, yet (unless as to Instrumental efficacy in Justification in the act of justifying) they can never be separated.
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IT is agreed on all hands, that it is the Spouse, which yet speaketh, and the term NONLATINALPHABET which we met with from her in the former verse is enough to prove it,
IT is agreed on all hands, that it is the Spouse, which yet speaks, and the term which we met with from her in the former verse is enough to prove it,
and to let us know that she is yet speaking concerning her beloved. It is also as well agreed that what she saith in this verse amounts to little more then what she had said in the 13. v. Only she expresseth the same thing under a new resemblance, but it is not so easy to give you a just account of her expression,
and to let us know that she is yet speaking Concerning her Beloved. It is also as well agreed that what she Says in this verse amounts to little more then what she had said in the 13. v. Only she Expresses the same thing under a new resemblance, but it is not so easy to give you a just account of her expression,
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The difficulty of which ariseth, from this that the plant, to which or to the Gum of which she here resembleth her Beloved, is an exotick plant, not known to us in these countries neither in the kind,
The difficulty of which arises, from this that the plant, to which or to the Gum of which she Here resembles her beloved, is an exotic plant, not known to us in these countries neither in the kind,
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Which hath made that great diversity of Interpreters in translating the Heb. word NONLATINALPHABET which we (and it is but a conjecture) translate Camphire; The Vulg. Lat. Sept. and Tremellius & the Dutch Translators translate it Cypress; Castalio, the Cyprian Grapes; the Arabick, a cluster of Flowers; Pagnine and Montanus translate it not at all,
Which hath made that great diversity of Interpreters in translating the Hebrew word which we (and it is but a conjecture) translate Camphire; The Vulgar Lat. Sept and Tremellius & the Dutch Translators translate it Cypress; Castalio, the Cyprian Grapes; the Arabic, a cluster of Flowers; Pagnine and Montanus translate it not At all,
The Tig. Version Caphurd, Camphire. Let us indeavour as far as we may to find out the truth, by way of Explication of the Text; we will therefore enquire,
The Tig. Version Caphurd, Camphire. Let us endeavour as Far as we may to find out the truth, by Way of Explication of the Text; we will Therefore inquire,
It was a City, the same with Hazazon Tamar, 2 Chron. 20. 2. Now Hazazon Tamar was a City of the Amorites, Gen. 14. 7. called by them Hazazon Tamar, taken in by Josuah, in the conquest of Canaan, and by him set out to the tribe of Judah, for a part of their portion, Jos. 15. 62. From which place you may observe, it was a City, and in or near the Wilderness, it was a place at or near which were strong bolds, David fled thither from Saul, 1 Sam. 23. 29. & 1. 24. where you read of the wilderness and of the strong holds of Engedi. But of the Vineyards at Engedi, you read no where else in holy Writ.
It was a city, the same with Hazazon Tamar, 2 Chronicles 20. 2. Now Hazazon Tamar was a city of the amorites, Gen. 14. 7. called by them Hazazon Tamar, taken in by Joshua, in the conquest of Canaan, and by him Set out to the tribe of Judah, for a part of their portion, Jos. 15. 62. From which place you may observe, it was a city, and in or near the Wilderness, it was a place At or near which were strong bolds, David fled thither from Saul, 1 Sam. 23. 29. & 1. 24. where you read of the Wilderness and of the strong holds of Engedi. But of the Vineyards At Engedi, you read no where Else in holy Writ.
Some tell us that the Queen of Sheba brought with her out of her Country, some choice and odoriferous Plants, which Solomon planted here, and that they thrave exceedingly.
some tell us that the Queen of Sheba brought with her out of her Country, Some choice and odoriferous Plants, which Solomon planted Here, and that they threave exceedingly.
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Hazazon Tamar signifies a City of Palms, and speaks it anciently famous for rare plants, for it was called by that name in Abrahams time, Nierembergius tells us, it was a place of old famous for a multitude of sweet smelling plants, especially Balsams which it brought forth in great plenty.
Hazazon Tamar signifies a city of Palms, and speaks it anciently famous for rare plants, for it was called by that name in Abrahams time, nierembergius tells us, it was a place of old famous for a multitude of sweet smelling plants, especially Balsams which it brought forth in great plenty.
or a knife of bone, or Glass, a sweet smelling juice dropped from them, and they say that Engedi continued such a place, till Herods time, when Cleopatra, transplanted them into Egypt, they say there are still in Engaddi some remainders of those plants, but of no value.
or a knife of bone, or Glass, a sweet smelling juice dropped from them, and they say that Engedi continued such a place, till Herods time, when Cleopatra, transplanted them into Egypt, they say there Are still in Engedi Some remainders of those plants, but of no valve.
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Qu. 2. What is meant here by NONLATINALPHABET which we translate a Cluster of Camphire. We translate it Camphire. It is no easy thing to give a just account of it.
Qu. 2. What is meant Here by which we translate a Cluster of Camphire. We translate it Camphire. It is no easy thing to give a just account of it.
for those significations of the word where it signifies the frost, or the dew NONLATINALPHABET as Exod. 16. 13. A standing cup, or a flesh hook, as in. 1 Paral, 18. v. 17. A Village, as in 1 Sam. 6. 19. A young Lion as in Judg. 14. 5. It is not in this Text capable of any of these senses, by reason of what goes before NONLATINALPHABET a Cluster, or branch, &c. But besides these, there are 3 other significations:
for those significations of the word where it signifies the frost, or the due as Exod 16. 13. A standing cup, or a Flesh hook, as in. 1 Parallel, 18. v. 17. A Village, as in 1 Sam. 6. 19. A young lion as in Judges 14. 5. It is not in this Text capable of any of these Senses, by reason of what Goes before a Cluster, or branch, etc. But beside these, there Are 3 other significations:
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I think Avenarius his conjecture is good, who thinks it hath obtained this Signification from its likeness to Gopher which signifies a Pine tree from whence came pitch, with which the Ark was covered;
I think Avenarius his conjecture is good, who thinks it hath obtained this Signification from its likeness to Gopher which signifies a Pine tree from whence Come pitch, with which the Ark was covered;
it signified, the Mercy seat, Exod. 25. 17. & 37. 6. Either because the Mercy seat was covered with the Cherubims, or it self was a kind of covering to the Ark being over it.
it signified, the Mercy seat, Exod 25. 17. & 37. 6. Either Because the Mercy seat was covered with the Cherubims, or it self was a kind of covering to the Ark being over it.
And hence this word also signifies an expiation of sin, and is translated Redemption, Psal. 49. 8. God in pardoning sin provides a covering for it, Psal. 32. 1. Blessed is he whose iniquities are forgiven, and whose sins are covered.
And hence this word also signifies an expiation of since, and is translated Redemption, Psalm 49. 8. God in pardoning since provides a covering for it, Psalm 32. 1. Blessed is he whose iniquities Are forgiven, and whose Sins Are covered.
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But what ever allusion the Spouse may be thought to make to that signification, certain it is, that she here understands by it a plant which the Jews knew by that name.
But what ever allusion the Spouse may be Thought to make to that signification, certain it is, that she Here understands by it a plant which the jews knew by that name.
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some translate it Cypress, some Camphire, some Cyparis, some the Cyprian Grapes: Others at a pure loss retain the Heb. word Copher. There are three more eminent opnions.
Some translate it Cypress, Some Camphire, Some Cyparis, Some the Cyprian Grapes: Others At a pure loss retain the Hebrew word Copher. There Are three more eminent opinions.
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therefore although the Vineyards of Engaddi be mentioned, yet NONLATINALPHABET was no Vine as some think but some other plant which grew with the Vines (as was usual.)
Therefore although the Vineyards of Engedi be mentioned, yet was no Vine as Some think but Some other plant which grew with the Vines (as was usual.)
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she means the samething when she here saith, A cluster of Camphire or Copher is my Beloved to me, that is, exceeding sweet and precious. When I spake to the other expression, I spake so fully to that point, of the infinite Sweetness that is in Christ, that I have nothing to add upon that Subject;
she means the something when she Here Says, A cluster of Camphire or Copher is my beloved to me, that is, exceeding sweet and precious. When I spoke to the other expression, I spoke so Fully to that point, of the infinite Sweetness that is in christ, that I have nothing to add upon that Subject;
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Prop. That the true believing Soul sees peculiar Excellencies, and tasts a peculiar Sweetness in Christ which others do not see nor tast. This Doctrine supposeth,
Prop. That the true believing Soul sees peculiar Excellencies, and tastes a peculiar Sweetness in christ which Others do not see nor taste. This Doctrine Supposeth,
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1. That there is such an overflowing Fountain of goodness and sweetness in Jesus Christ, that even those who are not Believers may discern some sweetness and excellency in him. 2. It asserts,
1. That there is such an overflowing Fountain of Goodness and sweetness in jesus christ, that even those who Are not Believers may discern Some sweetness and excellency in him. 2. It asserts,
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Give me leave alittle to enlarge upon this supposed part of the Proposition. 1. By enquiring upon what bottom this general love can stand. 2. By making some Inferences from it.
Give me leave alittle to enlarge upon this supposed part of the Proposition. 1. By inquiring upon what bottom this general love can stand. 2. By making Some Inferences from it.
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The grounds of it may be, 1. Real, or 2. Supposed and mistaken. The truth is, such is the Lord Jesus Christ, such a Fountain of sweetness, that there is real ground for all the Sons of men to love him.
The grounds of it may be, 1. Real, or 2. Supposed and mistaken. The truth is, such is the Lord jesus christ, such a Fountain of sweetness, that there is real ground for all the Sons of men to love him.
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The Evangelist saith, Joh. 3. 16. That God so loved the World, that he gave his only begotten Son, &c. Arminians cannot understand what the greatest part in the World (as to the matter of Redemption) have to thank God for,
The Evangelist Says, John 3. 16. That God so loved the World, that he gave his only begotten Son, etc. Arminians cannot understand what the greatest part in the World (as to the matter of Redemption) have to thank God for,
But certainly if one should say, such a one so loved such a Family, that he gave his whole Estate to a Child of it, we might understand it ▪ though every Member of the Family neither had,
But Certainly if one should say, such a one so loved such a Family, that he gave his Whole Estate to a Child of it, we might understand it ▪ though every Member of the Family neither had,
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We see it in ordinary experience, if we that live here (be rational and ingenuous) hear that one who lives in the furthest parts of England hath given all his Estate to good uses,
We see it in ordinary experience, if we that live Here (be rational and ingenuous) hear that one who lives in the furthest parts of England hath given all his Estate to good uses,
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3. Certain it is, that whatever the intention of Christ in dying was, such is the Wisdom of Divine Providence, That the Gospel is held forth indefinitely; Whosoever believeth shall be saved.
3. Certain it is, that whatever the intention of christ in dying was, such is the Wisdom of Divine Providence, That the Gospel is held forth indefinitely; Whosoever Believeth shall be saved.
and there is ground sufficient in the intrinsecal value and sufficiency of the Death of Christ, considered together with the indefinite Proposal of the Covenant of Grace, to encourage every man under hope of finding mercy with him, to come unto him.
and there is ground sufficient in the intrinsical valve and sufficiency of the Death of christ, considered together with the indefinite Proposal of the Covenant of Grace, to encourage every man under hope of finding mercy with him, to come unto him.
Now, which is there of us, that should hear of a liberal man worth many thousands of pounds, that should have freely determined with himself to spend it all upon our Family,
Now, which is there of us, that should hear of a liberal man worth many thousands of pounds, that should have freely determined with himself to spend it all upon our Family,
and should make a general offer to us, that to so many of us as would come to him, he would give a share sufficient, would not (as a reasonable creature) judge himself engaged to love him,
and should make a general offer to us, that to so many of us as would come to him, he would give a share sufficient, would not (as a reasonable creature) judge himself engaged to love him,
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? All men deserve to be Anathema Maranatha, whose hearts yern not toward Christ, whether ever they had any saving experience of the Love of Christ to their Souls, or no.
? All men deserve to be Anathema Maranatha, whose hearts yern not towards christ, whither ever they had any Saving experience of the Love of christ to their Souls, or no.
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It hath been the assertion of some, that Common grace and special grace differ not specifically but gradually. I think the assertion, amongst understanding men but a contest of Logical terms;
It hath been the assertion of Some, that Common grace and special grace differ not specifically but gradually. I think the assertion, among understanding men but a contest of Logical terms;
But the Love of the Child of God vastly differs, being an infused habit and of another species. Whatsoever is presented to us under the Notion of good,
But the Love of the Child of God vastly differs, being an infused habit and of Another species. Whatsoever is presented to us under the Notion of good,
They said to her in 5th of this Song, v. 9. What is thy beloved more then another beloved, O thou fairest amongst women? what is thy beloved more then anothers beloved that thou so strictly chargest us? She answers, v. 10. My beloved is white and ruddy, the chiefest of ten thousand, &c. For the opening of this, I will propound two questions,
They said to her in 5th of this Song, v. 9. What is thy Beloved more then Another Beloved, Oh thou Fairest among women? what is thy Beloved more then another's Beloved that thou so strictly chargest us? She answers, v. 10. My Beloved is white and ruddy, the chiefest of ten thousand, etc. For the opening of this, I will propound two questions,
1. The believer sees further into the heighths, and depths of redeeming love (in the general) then another man doth. The heighth of redeeming love is too great for a reasonable man to take, the Astronomer is lost at taking the heighth of this Star, we must be strengthned with might by the Spirit in the inward man, Christ must dwell in our hearts by saith, and we must be rooted, and grounded in love, before we shall be able with all Saints to comprehend, what is the breadth, length,
1. The believer sees further into the heights, and depths of redeeming love (in the general) then Another man does. The height of redeeming love is too great for a reasonable man to take, the Astronomer is lost At taking the height of this Star, we must be strengthened with might by the Spirit in the inward man, christ must dwell in our hearts by Says, and we must be rooted, and grounded in love, before we shall be able with all Saints to comprehend, what is the breadth, length,
he seeth men like trees; Christ must touch him again before he sees things clearly; the believer seeth Christ as another thing to what the unbeliever seeth.
he sees men like trees; christ must touch him again before he sees things clearly; the believer sees christ as Another thing to what the unbeliever sees.
2. The believer discerns a particular respect of Christ, to his Soul. Ah this, this is it which makes Christ as a Cluster of Camphire, it is sweet to a rational Soul, to see a Saviour: Bu• infinitly sweet for it to see him,
2. The believer discerns a particular respect of christ, to his Soul. Ah this, this is it which makes christ as a Cluster of Camphire, it is sweet to a rational Soul, to see a Saviour: Bu• infinitely sweet for it to see him,
Propriety in a good sweetens it infinitly unto a Soul, the believer sees Christ as his Christ, his Saviour. It is sweet to poor Creatures, who are so far enlightened,
Propriety in a good sweetens it infinitely unto a Soul, the believer sees christ as his christ, his Saviour. It is sweet to poor Creatures, who Are so Far enlightened,
'Tis sweet to a reasonable man, that is enlightened to see that all the Sons of Adam are by nature under misery, to see that Christ came to Redeem them from this misery and Curse;
It's sweet to a reasonable man, that is enlightened to see that all the Sons of Adam Are by nature under misery, to see that christ Come to redeem them from this misery and Curse;
but how sweet must it be for this Soul to apprehend ▪ that he hath redeemed it in particular from this misery? I shall not need to enlarge further upon this which in so plain. Doth any ask,
but how sweet must it be for this Soul to apprehend ▪ that he hath redeemed it in particular from this misery? I shall not need to enlarge further upon this which in so plain. Does any ask,
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but when the Lord comes to deal savingly with the Soul, it opens the Eyes of the Soul, to a fuller, clearer and more certain sight of Gospel mysteries, 1 Cor. 2. 10. God revealeth to his Saints by his Spirit, those things, which the Princes of the World (though they heard the Gospel) never knew, what things Eye hath not seen,
but when the Lord comes to deal savingly with the Soul, it Opens the Eyes of the Soul, to a fuller, clearer and more certain sighed of Gospel Mysteres, 1 Cor. 2. 10. God Revealeth to his Saints by his Spirit, those things, which the Princes of the World (though they herd the Gospel) never knew, what things Eye hath not seen,
A Commonly enlightned Soul, upon the Preaching of the Gospel, may see the same things that a believer sees, that Christ died, &c. But it sees them not so fully and clearly,
A Commonly enlightened Soul, upon the Preaching of the Gospel, may see the same things that a believer sees, that christ died, etc. But it sees them not so Fully and clearly,
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There are two things especially, which the Soul (upon conversion) doth doubtless see after a quite other manner then it saw them before conversion. 1. The sinfulness and mischief of sin.
There Are two things especially, which the Soul (upon conversion) does doubtless see After a quite other manner then it saw them before conversion. 1. The sinfulness and mischief of since.
A man meerly reasonable may see the ugliness, and sinfulness of some sins, (such as are contrary to the light of nature, &c.) A man Commonly enlightned may see more of the sinfulness,
A man merely reasonable may see the ugliness, and sinfulness of Some Sins, (such as Are contrary to the Light of nature, etc.) A man Commonly enlightened may see more of the sinfulness,
and is dropping into it, and so hath a clearer sight of the danger of it. 2. The excellency of Christ, is doubtless seen by it too after another manner.
and is dropping into it, and so hath a clearer sighed of the danger of it. 2. The excellency of christ, is doubtless seen by it too After Another manner.
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Of this there needs no greater evidence than the Souls strange workings of affections towards him, its groanings after him, longings for an interest in him, &c. 2. This proceeds also from the Souls union to Christ, and experiences of him.
Of this there needs no greater evidence than the Souls strange workings of affections towards him, its groanings After him, longings for an Interest in him, etc. 2. This proceeds also from the Souls Union to christ, and experiences of him.
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but possessed of a good hope through grace that this Christ is his Christ; now this must make him more sweet then to another, who hath no such hope. 2. But secondly:
but possessed of a good hope through grace that this christ is his christ; now this must make him more sweet then to Another, who hath not such hope. 2. But secondly:
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and the glory of Christ shall be mine, I shall see my Redeemer with these Eyes (as Job said) how much more sweet, must this assurance make Christ to his Soul,
and the glory of christ shall be mine, I shall see my Redeemer with these Eyes (as Job said) how much more sweet, must this assurance make christ to his Soul,
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3. Lastly (to keep my similitude still) Suppose now the man that hath taken notice of a good and vertuous Woman in the World and hath formerly had hopes, to obtain her for his Wife,
3. Lastly (to keep my similitude still) Suppose now the man that hath taken notice of a good and virtuous Woman in the World and hath formerly had hope's, to obtain her for his Wife,
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and promises, hath at last come to the enjoyment of her, and to experience the fruit of her vertues, in her good conversation with him, you will certainly say that to this man, this Woman is more sweet then to all the World besides, this is the case of every believing Soul. It hath had some experiences or other of the warmings, quickenings, strengthenings, comfortings of his grace,
and promises, hath At last come to the enjoyment of her, and to experience the fruit of her Virtues, in her good Conversation with him, you will Certainly say that to this man, this Woman is more sweet then to all the World beside, this is the case of every believing Soul. It hath had Some experiences or other of the warmings, quickenings, strengthenings, comfortings of his grace,
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and hence it is that Christ to this Soul, I say to this Soul more then to another, is a bundle of Myrrh, and a Cluster of Copher. But I have insisted too long upon a truth,
and hence it is that christ to this Soul, I say to this Soul more then to Another, is a bundle of Myrrh, and a Cluster of Copher. But I have insisted too long upon a truth,
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By way of application. No wonder then, to see the excessive Triumphs of a gracious Soul for a present Christ, or the exorbitant passions of it for an absent Christ.
By Way of application. No wonder then, to see the excessive Triumphos of a gracious Soul for a present christ, or the exorbitant passion of it for an absent christ.
and bring thee into my Mothers house, &c. I would cause thee to drink of spiced wine, &c. The World wonders to see a broken spirited Hannah rise up from Prayer, and her Countenance be no more sad: but 'tis no wonder.
and bring thee into my Mother's house, etc. I would cause thee to drink of spiced wine, etc. The World wonders to see a broken spirited Hannah rise up from Prayer, and her Countenance be no more sad: but it's no wonder.
Wonder not then my friends to see believers going from Ordinance to Ordinance, from duty to duty, 'tis Christ they seek in every Ordinance, in every duty:
Wonder not then my Friends to see believers going from Ordinance to Ordinance, from duty to duty, it's christ they seek in every Ordinance, in every duty:
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1. Qu. What more frequent, and precious thoughts hast thou of Christ then others? supposing the Lord Jesus Christ, a bundle of Myrrh or a Cluster of Camphire. The art of smelling lies much in meditation, and by how much the more sweet Christ is to thy Soul, by so much the oftner wilt thou be smelling his sweetness:
1. Qu. What more frequent, and precious thoughts hast thou of christ then Others? supposing the Lord jesus christ, a bundle of Myrrh or a Cluster of Camphire. The art of smelling lies much in meditation, and by how much the more sweet christ is to thy Soul, by so much the oftener wilt thou be smelling his sweetness:
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How are thy leisurable thoughts busied, I remember what David said, When I am awake I am with thee, Canst thou say, Lord when my thoughts are at leisure from my Worldly disturbances, they are with thee:
How Are thy leisurable thoughts busied, I Remember what David said, When I am awake I am with thee, Canst thou say, Lord when my thoughts Are At leisure from my Worldly disturbances, they Are with thee:
Qu. 2. What diligence doest thou use to preserve the sweet savour of Christ unto and upon thy Soul. Christ considered in himself, is not like a flower that may lose its scent and sweetness; no, he cannot lose that sweetness which is essential to him, he would cease to be Christ,
Qu. 2. What diligence dost thou use to preserve the sweet savour of christ unto and upon thy Soul. christ considered in himself, is not like a flower that may loose its scent and sweetness; no, he cannot loose that sweetness which is essential to him, he would cease to be christ,
The freer the Soul can keep it self, from distracting cares for the World, or from the renewing guilt of sin, the sweeter will the thoughts of Christ be unto it.
The freer the Soul can keep it self, from distracting Cares for the World, or from the renewing guilt of since, the Sweeten will the thoughts of christ be unto it.
And by this thou shalt know if Christ be indeed to thee, as a Bundle of Myrrh, or a Cluster of Copher. But thus much shall serve to have spoken to this verse.
And by this thou shalt know if christ be indeed to thee, as a Bundle of Myrrh, or a Cluster of Copher. But thus much shall serve to have spoken to this verse.
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THere is a great harmony of Interpreters in the version of the words of this Text, out of the Heb. into their several Languages, excepting only that what we (according to our dialect) translate My Love, they translate sometimes, My Neighbour, or My Kinswoman, or My Companion (for which you also perceive our Margents give an allowance,
THere is a great harmony of Interpreters in the version of the words of this Text, out of the Hebrew into their several Languages, excepting only that what we (according to our dialect) translate My Love, they translate sometime, My Neighbour, or My Kinswoman, or My Companion (for which you also perceive our Margins give an allowance,
The Person he speaketh to and of is the believing Soul which he calls NONLATINALPHABET My beloved, or My Campanion, &c. It is of the Foeminine form in the Hebrew, which is that which leads Interpreters to conclude, that it is the Spouses speech. It is a word often used in this form in this Song,
The Person he speaks to and of is the believing Soul which he calls My Beloved, or My Campanion, etc. It is of the Faemin from in the Hebrew, which is that which leads Interpreters to conclude, that it is the Spouses speech. It is a word often used in this from in this Song,
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to the main of this Proposition, I have very lately spoken, when I spake to the compellation, v. 8. where Christ had called her the fairest among Women. I then discoursed the Nature of her beauty, and shewed you, 1. That it was not a corporeal but a Spiritual beauty, 2. Not a visible but an invisible beauty, 3. Not a Native but an adventitious beauty, 4. Not an artificial, but a created beauty, 5. Not an adherent beauty only but an inherent beauty also, 6. A desirable beauty, 7. A durable beauty, 8. Not a perfect beauty. And having spoken so fully to it there (where also the same word is used) I intend not to repeat it here, only I shall take notice of some circumstances, by which the Proposition is advantaged in this Text. And
to the main of this Proposition, I have very lately spoken, when I spoke to the compellation, v. 8. where christ had called her the Fairest among Women. I then discoursed the Nature of her beauty, and showed you, 1. That it was not a corporeal but a Spiritual beauty, 2. Not a visible but an invisible beauty, 3. Not a Native but an adventitious beauty, 4. Not an artificial, but a created beauty, 5. Not an adherent beauty only but an inherent beauty also, 6. A desirable beauty, 7. A durable beauty, 8. Not a perfect beauty. And having spoken so Fully to it there (where also the same word is used) I intend not to repeat it Here, only I shall take notice of Some Circumstances, by which the Proposition is advantaged in this Text. And
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He had told the Spouse before, she was NONLATINALPHABET the fairest amongst Women. But not Satisfied with that he tells her again, Thou art fair my Love, Thou art fair. Christ doth not only speak peace, but he repeats peace to the believers Soul. God often appears to Abraham, and Jacob to assure them that he was their God.
He had told the Spouse before, she was the Fairest among Women. But not Satisfied with that he tells her again, Thou art fair my Love, Thou art fair. christ does not only speak peace, but he repeats peace to the believers Soul. God often appears to Abraham, and Jacob to assure them that he was their God.
There is many a Christian that can say, In such an Ordinance I heard God speaking peace, at such a time I found this Spirit witnessing with my Spirit that I was his Child.
There is many a Christian that can say, In such an Ordinance I herd God speaking peace, At such a time I found this Spirit witnessing with my Spirit that I was his Child.
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The Apostle chargeth the Hebrews, Heb. 5. 11. That they were dull of hearing, which made the repeating fundamental truths necessary for them — There's nothing in the World, that a gracious heart would more gladly hear then this, that it is fair in the Eyes of Jesus Christ, and yet nothing that it is more dull to hear:
The Apostle charges the Hebrews, Hebrew 5. 11. That they were dull of hearing, which made the repeating fundamental truths necessary for them — There's nothing in the World, that a gracious heart would more gladly hear then this, that it is fair in the Eyes of jesus christ, and yet nothing that it is more dull to hear:
The terrors of God have been upon his Soul and (like an affrighted man) he is very prone to shake, at any representation of what he hath found so terrible to him.
The terrors of God have been upon his Soul and (like an affrighted man) he is very prove to shake, At any representation of what he hath found so terrible to him.
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But let a Minister of Christ tell him, thy iniquities are pardoned, Christ is at the door of thy Soul, it is Such improbable news to his affrighted Soul, such a strange thing, that he should be pardoned,
But let a Minister of christ tell him, thy iniquities Are pardoned, christ is At the door of thy Soul, it is Such improbable news to his affrighted Soul, such a strange thing, that he should be pardoned,
and such a sinner received to mercy, that he is like the Christians met, Acts 12. to pray for Peter, when the Maid brought in word that Peter was at the gate, they say unto her, thou art mad: And when she stands to her word, they will believe no more then that it was his Angel.
and such a sinner received to mercy, that he is like the Christians met, Acts 12. to pray for Peter, when the Maid brought in word that Peter was At the gate, they say unto her, thou art mad: And when she Stands to her word, they will believe no more then that it was his Angel.
as I remember he did with Manoah, Jud. 12. Manoah's Wife had been barren, God sends an Angel to her to tell her she should conceive a Son, &c. v. 6, 7. Manoah's Wife tells her Husband (you must think there was nothing in the World these two desired more then a Son.) But it seemed too good news to be true and therefore, v. 6. Manoah, goes and Prays, O Lord let the man of God which thou didst send to us come again to us, indeed the reason of his desire which he assigns is to direct him how to order his Son: but certainly Manoah thought the news too good to be true:
as I Remember he did with Manoah, Jud. 12. Manoah's Wife had been barren, God sends an Angel to her to tell her she should conceive a Son, etc. v. 6, 7. Manoah's Wife tells her Husband (you must think there was nothing in the World these two desired more then a Son.) But it seemed too good news to be true and Therefore, v. 6. Manoah, Goes and Prays, Oh Lord let the man of God which thou didst send to us come again to us, indeed the reason of his desire which he assigns is to Direct him how to order his Son: but Certainly Manoah Thought the news too good to be true:
In many things we offend, and even the righteous man sinneth seven times in a day, and who can tell how often he offendeth? Now every sin in its own nature is a breach of our peace with God,
In many things we offend, and even the righteous man Sinneth seven times in a day, and who can tell how often he offends? Now every since in its own nature is a breach of our peace with God,
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Christ had told Peter, Thou art Peter, and upon this rock will I build my Church, but when Peter had denied his Master Christ easily foreseeing, that Peters thoughts would be much troubled,
christ had told Peter, Thou art Peter, and upon this rock will I built my Church, but when Peter had denied his Master christ Easily Foreseeing, that Peter's thoughts would be much troubled,
we could never yet hear Christ so much asonce saying, Behold thou art fair my Love, &c. What will you say to us? Shall we hope that we are the Spouses of Christ, who never yet could obtain one good look from him? I answer;
we could never yet hear christ so much asonce saying, Behold thou art fair my Love, etc. What will you say to us? Shall we hope that we Are the Spouses of christ, who never yet could obtain one good look from him? I answer;
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her consent to have him to be her wedded Husband, and his consent to have her to be his Wife So, it is not a word of peace, sealed to the Soul which maketh the Soul,
her consent to have him to be her wedded Husband, and his consent to have her to be his Wife So, it is not a word of peace, sealed to the Soul which makes the Soul,
and say it in truth, that it hath accepted Christ as its Saviour, and consented to Christ as its Husband, there's no cause of despondency, 2 Cor. 5. 7. We walk by faith, not by sight.
and say it in truth, that it hath accepted christ as its Saviour, and consented to christ as its Husband, there's no cause of despondency, 2 Cor. 5. 7. We walk by faith, not by sighed.
Possibly no other account can be given of it, than a meer NONLATINALPHABET, a meer delight that he takes in one more than another, which he exerciseth by Prerogative:
Possibly no other account can be given of it, than a mere, a mere delight that he Takes in one more than Another, which he Exerciseth by Prerogative:
We never Preach those great Truths of God, That whosoever believes shall be saved, and whosoever is justified by Faith, hath peace with God, and such like;
We never Preach those great Truths of God, That whosoever believes shall be saved, and whosoever is justified by Faith, hath peace with God, and such like;
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Till the Spirit of God brings the voice of God in the Gospel to the Ear, to the inward Ear of a Christian, he will not understand God speaking peace to him,
Till the Spirit of God brings the voice of God in the Gospel to the Ear, to the inward Ear of a Christian, he will not understand God speaking peace to him,
Thus much is plain in the Word, 1 Cor. 6. 11. But now when the Soul should come to assume, — But I am washed, I am justified, I am sanctified; there it fails;
Thus much is plain in the Word, 1 Cor. 6. 11. But now when the Soul should come to assume, — But I am washed, I am justified, I am sanctified; there it fails;
for thou art the Lord my God, &c. Ephraim shall presently hear God saying, Is Ephraim my dear Son? Is he a pleasant Child? for since I spake against him, I do earnestly remember him still,
for thou art the Lord my God, etc. Ephraim shall presently hear God saying, Is Ephraim my dear Son? Is he a pleasant Child? for since I spoke against him, I do earnestly Remember him still,
Is the Spouse sick of love? Cant. 5. 8. Doth she indeed think her Beloved the chiefest amongst ten thousand, &c. She shall presently hear him saying, Thou art beautiful O my Love as Tirzah, &c. Turn away thine Eyes from me, &c. ch.
Is the Spouse sick of love? Cant 5. 8. Does she indeed think her beloved the chiefest among ten thousand, etc. She shall presently hear him saying, Thou art beautiful Oh my Love as Tirzah, etc. Turn away thine Eyes from me, etc. changed.
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It was from the jejune Interpretation that the Pharisees of old, and the Papists of late, have put upon the Law of God, that they ever dreamt that man was able to perform it, much less do any thing of supererogation.
It was from the jejune Interpretation that the Pharisees of old, and the Papists of late, have put upon the Law of God, that they ever dreamed that man was able to perform it, much less do any thing of supererogation.
The foundation-stone of man's Salvation is laid in Grace, and the top-stone is Grace too: To the whole Building you must cry, Grace, Grace. But Positively
The Foundation stone of Man's Salvation is laid in Grace, and the topstone is Grace too: To the Whole Building you must cry, Grace, Grace. But Positively
but a tender-hearted Saviour moved from his own bowels cannot but afford it one, and say unto it why weepest thou? The Soul, that for Christs sake parts with Father Mother, Children, Brethren, Sisters, all, doth not by this purchase to it self peace of Conscience or eternal life (Alas!
but a tender-hearted Saviour moved from his own bowels cannot but afford it one, and say unto it why Weepest thou? The Soul, that for Christ sake parts with Father Mother, Children, Brothers, Sisters, all, does not by this purchase to it self peace of Conscience or Eternal life (Alas!
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what proportion is there betwixt things temporal, and such as are Spiritual and eternal?) But he who hath both these to give, gives them upon the Souls performing its duty in this particular, Matth. 19. 29. The Soul that casts up many a long look to the Lord Jesus Christ,
what proportion is there betwixt things temporal, and such as Are Spiritual and Eternal?) But he who hath both these to give, gives them upon the Souls performing its duty in this particular, Matthew 19. 29. The Soul that Cast up many a long look to the Lord jesus christ,
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it may be there is a bank that hinders the full river, that it cannot diffuse its water, the water therefore works secretly and softens the bank first till a breach be made,
it may be there is a bank that hinders the full river, that it cannot diffuse its water, the water Therefore works secretly and softens the bank First till a breach be made,
Christ is a sea, a full sea of Grace, but sinful man casts up a bank, against this sea, a bank of unbelief: A bank of stone (hardning his heart) a bank of earth, (favouring an earthly mind) a bank of mud, delights in sensual lusts and objects;
christ is a sea, a full sea of Grace, but sinful man Cast up a bank, against this sea, a bank of unbelief: A bank of stone (hardening his heart) a bank of earth, (favouring an earthly mind) a bank of mud, delights in sensual Lustiest and objects;
where he pleaseth indeed he worketh secretly, takes away the heart of stone, and makes it an heart of flesh, takes away unbelief, vanity, earthly mindedness, sensual affections,
where he Pleases indeed he works secretly, Takes away the heart of stone, and makes it an heart of Flesh, Takes away unbelief, vanity, earthly Mindedness, sensual affections,
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Let me ask thee, who thus complainest this question, Did Christ ever yet hear thee say, as a bundle of Myrrh is my beloved unto me, he shall lye all night betwixt my breasts? Hast thou served Christ with Ordinary expressions of duty? How canst thou expect to be feasted by him with extraordinary returns of mercy? If thy breathings after him have been faint,
Let me ask thee, who thus complainest this question, Did christ ever yet hear thee say, as a bundle of Myrrh is my Beloved unto me, he shall lie all night betwixt my breasts? Hast thou served christ with Ordinary expressions of duty? How Canst thou expect to be feasted by him with extraordinary returns of mercy? If thy breathings After him have been faint,
There is a generation of men and women in the world, who are taken notice of to behave themselves as if they thought that all the World were made to serve them,
There is a generation of men and women in the world, who Are taken notice of to behave themselves as if they Thought that all the World were made to serve them,
and accordingly slight them.) Oh that there might not be such an unreasonable Christian found in the World, who should so much as think in his heart, that Christ stands concerned to open all his Treasuries of Love upon his Soul, which in the mean time hath scarce a thought of doing any thing more than ordinary for the Lord Jesus Christ;
and accordingly slight them.) O that there might not be such an unreasonable Christian found in the World, who should so much as think in his heart, that christ Stands concerned to open all his Treasuries of Love upon his Soul, which in the mean time hath scarce a Thought of doing any thing more than ordinary for the Lord jesus christ;
if thou findest thy heart cold in duty, frozen in affections toward Christ, wonder not at all if thou findest the bowels of thy Saviour which yern upon others tied up towards thee.
if thou Findest thy heart cold in duty, frozen in affections towards christ, wonder not At all if thou Findest the bowels of thy Saviour which yern upon Others tied up towards thee.
And I fear me this is the cause of most complaints of this nature, although it may be possible, that this is not the case of every such complaining Soul;
And I Fear me this is the cause of most complaints of this nature, although it may be possible, that this is not the case of every such complaining Soul;
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witness David, Psal. 22. 1, 2, 3, 4. 2. What an ingagement doth this Notion of Truth lay upon the Sons and Daughters of men, to stretch out their Souls for and towards God.
witness David, Psalm 22. 1, 2, 3, 4. 2. What an engagement does this Notion of Truth lay upon the Sons and Daughters of men, to stretch out their Souls for and towards God.
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to hear that Divine Grace keeps pace with our duty, and that the proper way to have Christ speak to us and say, Thou art fair my Love, Thou art fair, is for us to get up our hearts in a readiness, to say, and say it in truth;
to hear that Divine Grace keeps pace with our duty, and that the proper Way to have christ speak to us and say, Thou art fair my Love, Thou art fair, is for us to get up our hearts in a readiness, to say, and say it in truth;
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I observed to you before, that the word signifies Amica, & Socia, a Friend, and a Companion, the Object of ones love, and the Companion of ones life. This is not after the manner of the Children of men, amongst them Beauty raiseth Love, but with Christ it is Love that raiseth Beauty. Locutio verbi infusio Doni;
I observed to you before, that the word signifies Amica, & Socia, a Friend, and a Companion, the Object of ones love, and the Companion of ones life. This is not After the manner of the Children of men, among them Beauty Raiseth Love, but with christ it is Love that Raiseth Beauty. Locution verbi Infusion Doni;
An head well furnished with Notions of Learning, and a mind indued with vertuous, generous dispositions, makes a man fair and beautiful to a rational Eye:
an head well furnished with Notions of Learning, and a mind endued with virtuous, generous dispositions, makes a man fair and beautiful to a rational Eye:
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1. Nature doth it not; for all are by Nature Children of wrath, Eph. 2. 3. like the Infant, not cut, not washed, not swadled, Ezek. 16. We are by Nature all Blackamores in the Eyes of God, our Father an Amorite, our Mother an Hittite. 2. Art will not do it;
1. Nature does it not; for all Are by Nature Children of wrath, Ephesians 2. 3. like the Infant, not Cut, not washed, not swaddled, Ezekiel 16. We Are by Nature all Blackamoors in the Eyes of God, our Father an Amorite, our Mother an Hittite. 2. Art will not do it;
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Though thou wash thee with Nitre, and take thee much Sope, yet thine iniquity is marked before me (saith the Lord,) Jer. 2. 22. The Pharisees were men who used as much Art as others,
Though thou wash thee with Nitre, and take thee much Soap, yet thine iniquity is marked before me (Says the Lord,) Jer. 2. 22. The Pharisees were men who used as much Art as Others,
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yet their Beauty (to our Saviour's Eye) rose no higher than to the Beauty of a Painted Sep•lchre, that outwardly is beautiful, but within full of rottenness;
yet their Beauty (to our Saviour's Eye) rose no higher than to the Beauty of a Painted Sep•lchre, that outwardly is beautiful, but within full of rottenness;
There is a double Grace; the first of Justification, the second of Sanotification; according to the first, the Believer is Christ's Love, according to the second the Believer is Christ's Companion.
There is a double Grace; the First of Justification, the second of Sanotification; according to the First, the Believer is Christ's Love, according to the second the Believer is Christ's Companion.
It is the free Love of God shewn to the humbled Soul upon its exercise of Faith, pardoning its sins, reckoning over the Righteousness of Christ unto it,
It is the free Love of God shown to the humbled Soul upon its exercise of Faith, pardoning its Sins, reckoning over the Righteousness of christ unto it,
2. The second is the Grace of Sanctification; this makes the Believer the Companion of Christ, having both a fellowship with the death of Christ, in dying to sin, and with the life of Christ, in living unto newness of life:
2. The second is the Grace of Sanctification; this makes the Believer the Companion of christ, having both a fellowship with the death of christ, in dying to since, and with the life of christ, in living unto newness of life:
and sees it full of spots, and taking a review of his life, he can find no ground of hope to his Soul, that Christ should cast an Eye of love and pity upon him, he sees there's no proportion between his duties,
and sees it full of spots, and taking a review of his life, he can find no ground of hope to his Soul, that christ should cast an Eye of love and pity upon him, he sees there's no proportion between his duties,
Well, yet the comfort lies here, that the Lord hath not said, Blessed is the man that hath no sin, for who liveth and sinneth not against God? but Blessed is he whose iniquities are forgiven,
Well, yet the Comfort lies Here, that the Lord hath not said, Blessed is the man that hath no since, for who lives and Sinneth not against God? but Blessed is he whose iniquities Are forgiven,
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and whose sins are covered, and to whom the Lord imputeth no sin, Psal. 32. 1. If we once lose this great Truth, of the Justification of a poor Soul, by the Righteousness of Christ, we have cut up a Bridge which we shall see a need of to go over,
and whose Sins Are covered, and to whom the Lord imputeth no since, Psalm 32. 1. If we once loose this great Truth, of the Justification of a poor Soul, by the Righteousness of christ, we have Cut up a Bridge which we shall see a need of to go over,
But he who acknowledgeth that his beauty is meerly from grace, freely justifying, but yet his receiving of this grace is to be evidenced by his works, stands concerned no further to enquire concerning the perfection of his works in order to this end,
But he who acknowledgeth that his beauty is merely from grace, freely justifying, but yet his receiving of this grace is to be evidenced by his works, Stands concerned no further to inquire Concerning the perfection of his works in order to this end,
And such are the Gospel terms, that if there be a willing mind, a presence to will, a delight in the Law of God as to the inward man, it is accepted of God. Here's a bottom for him.
And such Are the Gospel terms, that if there be a willing mind, a presence to will, a delight in the Law of God as to the inward man, it is accepted of God. Here's a bottom for him.
and that was the term, Behold, which is prefixed, Behold! thou art fair, and doubled, Behold, Behold. There is a threefold use of this particle in Scripture:
and that was the term, Behold, which is prefixed, Behold! thou art fair, and doubled, Behold, Behold. There is a threefold use of this particle in Scripture:
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while thou art black with infirmities, and corruptions, black through afflictions, and temptations, yet even now thou art fair, 1 Joh 3. 2. Beloved, Now we are the Sons of God.
while thou art black with infirmities, and corruptions, black through afflictions, and temptations, yet even now thou art fair, 1 John 3. 2. beloved, Now we Are the Sons of God.
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Gen. 29. 2, 25. and it is capable enough of this sense in this Text. Behold thou art fair, thou shalt not only be hereafter beautiful, when the Crown of glory shall be set upon thy head,
Gen. 29. 2, 25. and it is capable enough of this sense in this Text. Behold thou art fair, thou shalt not only be hereafter beautiful, when the Crown of glory shall be Set upon thy head,
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There is nothing more certain, then what we can behold. Thus the particle is used, Gen. 16. 2. Behold now the Lord hath restrained me from bearing (they are the words of Sarah) that is, the Lord hath certainly restrained me;
There is nothing more certain, then what we can behold. Thus the particle is used, Gen. 16. 2. Behold now the Lord hath restrained me from bearing (they Are the words of Sarah) that is, the Lord hath Certainly restrained me;
see Gen. 18. 27. The believing Soul is (certainly) a beauteous Soul. The Beauty of that Soul which truly believes in Jesus Christ is not an imaginary thing, it is a true,
see Gen. 18. 27. The believing Soul is (Certainly) a beauteous Soul. The Beauty of that Soul which truly believes in jesus christ is not an imaginary thing, it is a true,
and real thing, it is a certainty 's Behold thou art fair, &c. 3. Lastly this particle Behold doth very often denote eminency, and excellency. When something is wonderful in Nature or otherwise, the Scripture useth to make mention of it, by prefixing this particle Behold to it.
and real thing, it is a certainty is Behold thou art fair, etc. 3. Lastly this particle Behold does very often denote eminency, and excellency. When something is wondered in Nature or otherwise, the Scripture uses to make mention of it, by prefixing this particle Behold to it.
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1. That the beauty of a believer is no ordinary beauty, but a rare, and eminent, beauty, not like the beauty of Woman, not like that vain thing which we call beauty in a natural fense which is only the object of the lust of the Eye:
1. That the beauty of a believer is no ordinary beauty, but a rare, and eminent, beauty, not like the beauty of Woman, not like that vain thing which we call beauty in a natural fence which is only the Object of the lust of the Eye:
or the Son of man that thou shouldest be mindful of him? It is a matter of high admiration to any ingenuous Soul to sit down and think, that Jesus Christ should account it beautiful.
or the Son of man that thou Shouldst be mindful of him? It is a matter of high admiration to any ingenuous Soul to fit down and think, that jesus christ should account it beautiful.
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or action, Gen. 15. 13. Know of a surety, thy seed shall be a stranger, &c. In the Heb. it is, knowing thou mayest know. And thus frequently in the new Testament, verily verily, denotes the exceeding certainty of the Proposition spoken,
or actium, Gen. 15. 13. Know of a surety, thy seed shall be a stranger, etc. In the Hebrew it is, knowing thou Mayest know. And thus frequently in the new Testament, verily verily, denotes the exceeding certainty of the Proposition spoken,
Thus it is often used in Scripture, Gen. 14. 10. The valley of Siddim was full of slimepits, (so we translate it) in the Hebr. A valley of pits of pits. So in many Texts:
Thus it is often used in Scripture, Gen. 14. 10. The valley of Siddim was full of slimepits, (so we translate it) in the Hebrew A valley of pits of pits. So in many Texts:
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according to this usage, the sense is, thou art exceeding sair my Love, which comporteth, with what he had said before, v. 8. where he had called the Spouse, thou sairest amongst Women. Christ hath his delight amongst the Sons of men.
according to this usage, the sense is, thou art exceeding sair my Love, which comporteth, with what he had said before, v. 8. where he had called the Spouse, thou sairest among Women. christ hath his delight among the Sons of men.
3. Repetitions (thirdly) of the same word or phrase, in Scripture sometimes note a distribution. And so the sense may be this, thou art fair my Love, thou art fair; Thou art justified by my grace, and so thou art fair;
3. Repetitions (Thirdly) of the same word or phrase, in Scripture sometime note a distribution. And so the sense may be this, thou art fair my Love, thou art fair; Thou art justified by my grace, and so thou art fair;
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and the certainty of the thing that is spoken, but to beget a vehemency, and earnestness of attention in him that heareth, and Interpreters of holy Writ do assign this as one reason of the use of them in several places of Scripture,
and the certainty of the thing that is spoken, but to beget a vehemency, and earnestness of attention in him that hears, and Interpreters of holy Writ doe assign this as one reason of the use of them in several places of Scripture,
hence now we may learn these things which I will but name, and conclude what I have to say from the consideration of the Circumstances of the first Proposition of the Text.
hence now we may Learn these things which I will but name, and conclude what I have to say from the consideration of the circumstances of the First Proposition of the Text.
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it is not a seeming beauty, but a certain beauty. 2. The beauty which grace gives the Soul is an eminent beauty, not an ordinary, but an eminent beauty.
it is not a seeming beauty, but a certain beauty. 2. The beauty which grace gives the Soul is an eminent beauty, not an ordinary, but an eminent beauty.
and often err as much in having too mean thoughts of it self, as the hypocrite doth in having too high thoughts of himself, thinking of himself above what be ought to think.
and often err as much in having too mean thoughts of it self, as the hypocrite does in having too high thoughts of himself, thinking of himself above what be ought to think.
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our Saviour doth here speak his whole Spouse to be like a Dove, like a Doves Eye. Indeed we are commanded to be harmless as Doves, Matth. 10. 16. And the Church is called Gods Turtle Dove, Psal. 74. 19. And David wisheth that he had the wings of a Dove, Psal. 55. 6. The shape of a Dove was that shape which the Spirit of God chose, when it descended upon Christ:
our Saviour does Here speak his Whole Spouse to be like a Dove, like a Dove Eye. Indeed we Are commanded to be harmless as Dove, Matthew 10. 16. And the Church is called God's Turtle Dove, Psalm 74. 19. And David wishes that he had the wings of a Dove, Psalm 55. 6. The shape of a Dove was that shape which the Spirit of God chosen, when it descended upon christ:
And the coming in of the Gentiles to Christ is set out by the flockings of Doves to the Windows, Isa. 60. 8. And the Eye (of all the members) is the most considerable as to beauty, a good Eye much commendeth an ill complexion,
And the coming in of the Gentiles to christ is Set out by the flockings of Dove to the Windows, Isaiah 60. 8. And the Eye (of all the members) is the most considerable as to beauty, a good Eye much commends an ill complexion,
so that indeed when our Saviour commendeth his Spouse for her Eyes, he commendeth her whole Soul, and it is but a proof of what he had before said, Thou art fair my beloved, thou art fair.
so that indeed when our Saviour commends his Spouse for her Eyes, he commends her Whole Soul, and it is but a proof of what he had before said, Thou art fair my Beloved, thou art fair.
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the difference is not much, for supposing him to resemble the Eyes of her body to Doves Eyes, the reason is because of those gracious dispositions in her Soul, which by her Eyes discover themselves,
the difference is not much, for supposing him to resemble the Eyes of her body to Dove Eyes, the reason is Because of those gracious dispositions in her Soul, which by her Eyes discover themselves,
if he speaks of the Eyes of her mind, and his meaning be that his Spouses understanding (which is the Eye of the Soul) is like a Doves Eyes, the thing is much the same, Unquestionably, that which our Saviour here designs to Commend believers for is, the gracious dispositions of their Souls discovered in their outward conversation, much resembling, the natural dispositions and behaviours of Doves.
if he speaks of the Eyes of her mind, and his meaning be that his Spouses understanding (which is the Eye of the Soul) is like a Dove Eyes, the thing is much the same, Unquestionably, that which our Saviour Here designs to Commend believers for is, the gracious dispositions of their Souls discovered in their outward Conversation, much resembling, the natural dispositions and behaviours of Dove.
and her young ones taken away, Matth. 10. 16. Be harmless as Doves. The cruelty and revenge of the mind is much seen in the Eye, Prov. 23. 6. you read of him that hath an evil Eye: there is a bewitching Eye and a flaming sparkling Eye; in which you may see the sparks of that rage,
and her young ones taken away, Matthew 10. 16. Be harmless as Dove. The cruelty and revenge of the mind is much seen in the Eye, Curae 23. 6. you read of him that hath an evil Eye: there is a bewitching Eye and a flaming sparkling Eye; in which you may see the sparks of that rage,
and envy, and anger, which flame in the Soul, you may read rapine, and cruelty, and mischief, in an Hawks Eye, but in a Doves Eye nothing but meekness:
and envy, and anger, which flame in the Soul, you may read rapine, and cruelty, and mischief, in an Hawks Eye, but in a Dove Eye nothing but meekness:
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The Dove doth not wholly want gall, but Naturalists say, it hath but very little (compared with other creatures;) and hence it is, that it is very gentle, peaceable, fearful,
The Dove does not wholly want Gall, but Naturalists say, it hath but very little (compared with other creatures;) and hence it is, that it is very gentle, peaceable, fearful,
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Believers when unregenerate lived in malice, and envy, hateful, and hating one another, Tit. 3. 3. But, Col. 3. 8. They have put off all these, anger, wrath, malice, &c. And it is their business to be still laying them aside:
Believers when unregenerate lived in malice, and envy, hateful, and hating one Another, Tit. 3. 3. But, Col. 3. 8. They have put off all these, anger, wrath, malice, etc. And it is their business to be still laying them aside:
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And you shall ordinarily know a man of a covetous spirit, and a discontented spirit by his Eye, Prov. 28. 22. He that hasteth to be rich hath an evil Eye.
And you shall ordinarily know a man of a covetous Spirit, and a discontented Spirit by his Eye, Curae 28. 22. He that hastes to be rich hath an evil Eye.
they are commanded to Godliness to add Brotherly kindness; and Col. 3. 12. to put on kindness. What Solomon saith of the good woman, Prov. 31. 26. is true of a Believer;
they Are commanded to Godliness to add Brotherly kindness; and Col. 3. 12. to put on kindness. What Solomon Says of the good woman, Curae 31. 26. is true of a Believer;
they are sometimes in Scripture described under the Notion of the scornful, Psal. 1. 1. Isa. 28. 14. But the believing Soul is an humble Soul. It is the Law of their Profession, Micah 6. 8. They must walk humbly with their God.
they Are sometime in Scripture described under the Notion of the scornful, Psalm 1. 1. Isaiah 28. 14. But the believing Soul is an humble Soul. It is the Law of their Profession, micah 6. 8. They must walk humbly with their God.
They cannot serve the Lord but with all humility of mind, Acts 20. 19. It is their clothing, 1 Pet. 5. 5. and they duly put it on, Col. 3. 12. They talk not high things, they affect not, they seek not high things, (that is, of this World;) indeed they se•k the things which are above, where Christ sitteth on the right hand of God;
They cannot serve the Lord but with all humility of mind, Acts 20. 19. It is their clothing, 1 Pet. 5. 5. and they duly put it on, Col. 3. 12. They talk not high things, they affect not, they seek not high things, (that is, of this World;) indeed they se•k the things which Are above, where christ Sitteth on the right hand of God;
But now amongst brute creatures, the Dove's Eye is simple, you see no deceitfulness, no craft or subt•lty in that, Matth. 10. 16. Be you wise as Serpents,
But now among brutus creatures, the Dove's Eye is simple, you see no deceitfulness, no craft or subt•lty in that, Matthew 10. 16. Be you wise as Serpents,
but there is a doubt upon it whether NONLATINALPHABET be compounded of NONLATINALPHABET & NONLATINALPHABET, a horn (then it signifies without an Horn, as Doves, and we translate it well enough harmless) or whether it be not compounded of NONLATINALPHABET & NONLATINALPHABET, which signifies to make a mixture. Such should the Saints be, simple, without mixture; Christ was so, there was no guile in his mouth, Phil. 1. 10. without deceit in their hearts;
but there is a doubt upon it whither be compounded of &, a horn (then it signifies without an Horn, as Dove, and we translate it well enough harmless) or whither it be not compounded of &, which signifies to make a mixture. Such should the Saints be, simple, without mixture; christ was so, there was no guile in his Mouth, Philip 1. 10. without deceit in their hearts;
Hence it feeds upon pure grains, drinks no other than pure water, delights most in houses of a pure white colour, which the Poet observed of old, Aspicis ut veniant ad candida tecta columbae.
Hence it feeds upon pure grains, drinks no other than pure water, delights most in houses of a pure white colour, which the Poet observed of old, Aspicis ut veniant ad candida Tecta columbae.
he is one of clean hands, and a pure heart, Psal. 24. 4. of a clean heart, Psal. 73. 1. clean every whit, Joh. 15. 10. his heart is purified by Faith, Acts 15. 9. he hath purified his Soul in obeying the truth through the Spirit;
he is one of clean hands, and a pure heart, Psalm 24. 4. of a clean heart, Psalm 73. 1. clean every whit, John 15. 10. his heart is purified by Faith, Acts 15. 9. he hath purified his Soul in obeying the truth through the Spirit;
7. Doves Eyes are fearful, tender Eyes; this experience teacheth, and Naturalists say, That it is caused by the little proportion of Gall that is in them:
7. Dove Eyes Are fearful, tender Eyes; this experience Teaches, and Naturalists say, That it is caused by the little proportion of Gall that is in them:
but it is evident they are trembling creatures. The Spouse of Christ hath (upon this account) Doves Eyes. It is true, he hath not the fear of a reprobate upon him;
but it is evident they Are trembling creatures. The Spouse of christ hath (upon this account) Dove Eyes. It is true, he hath not the Fear of a Reprobate upon him;
Hence in Scripture the mourning of Doves is made use of to express sad mournings, Isa. 38. v. 14, I did mourn like a Dove, Isa. 59. 11. We mourn sore like Doves.
Hence in Scripture the mourning of Dove is made use of to express sad mournings, Isaiah 38. v. 14, I did mourn like a Dove, Isaiah 59. 11. We mourn soar like Dove.
I conceive it chiefly relates to the mourning of Turtles. The Saints Eyes too are mourning Eyes; they are persons of sorrowful spirits, broken and contrite spirits;
I conceive it chiefly relates to the mourning of Turtle. The Saints Eyes too Are mourning Eyes; they Are Persons of sorrowful spirits, broken and contrite spirits;
he cleaves to Christ alone for Justification, for Sanctification, for Salvation. Christ is his all in all, Isa. 17. 7, 8. At that day shall a man look to his Maker,
he cleaves to christ alone for Justification, for Sanctification, for Salvation. christ is his all in all, Isaiah 17. 7, 8. At that day shall a man look to his Maker,
The believer hath also circumspect Eyes. He should have, Eph. 5. 15. See then that you walk circumspectly, Psal. 39. v. 1. I said I will take heed to my waies.
The believer hath also circumspect Eyes. He should have, Ephesians 5. 15. See then that you walk circumspectly, Psalm 39. v. 1. I said I will take heed to my ways.
The Child of God should be like the Dove, not move a step in the World without casting its Eye of consideration upon its way first, considering whether the action which it is about to do, be like to bring glory to God:
The Child of God should be like the Dove, not move a step in the World without casting its Eye of consideration upon its Way First, considering whither the actium which it is about to do, be like to bring glory to God:
The Christian should likewise have Observing Eyes, to observe his own motions and actions, and to observe Divine Providences, Prov. 23. v. 26. Let thine Eyes observe my waies, &c. But I have inlarged enough in the Explication of the Metaphor;
The Christian should likewise have Observing Eyes, to observe his own motions and actions, and to observe Divine Providences, Curae 23. v. 26. Let thine Eyes observe my ways, etc. But I have enlarged enough in the Explication of the Metaphor;
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but a few to whom he can say, You have Doves Eyes. This Notion will separate divers, five or six sorts of persons (more especially) from having any relation to the Lord Jesus Christ.
but a few to whom he can say, You have Dove Eyes. This Notion will separate diverse, five or six sorts of Persons (more especially) from having any Relation to the Lord jesus christ.
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and their Jaw-teeth as Knives, Psal. 74. 19, 20. the least they can talk is of doing unto others as they have done to them, it may be seven times more.
and their Jaw-teeth as Knives, Psalm 74. 19, 20. the least they can talk is of doing unto Others as they have done to them, it may be seven times more.
Psal. 74. 19, 20. v. 19. The Church of Christ is called a Turtle Dove; what are her Enemies? v. 20. The dark places of the Earth are full of the habitations of cruelty.
Psalm 74. 19, 20. v. 19. The Church of christ is called a Turtle Dove; what Are her Enemies? v. 20. The dark places of the Earth Are full of the habitations of cruelty.
and revenge, &c. I shall easily conclude him to be one who never digested that Gospel Precept well, Matth. 5. 44, 45. The Whelps of the roaring Lion are continually crying for blood,
and revenge, etc. I shall Easily conclude him to be one who never digested that Gospel Precept well, Matthew 5. 44, 45. The Whelps of the roaring lion Are continually crying for blood,
and rapine, and plunder, but the Spouse of Christ hath learned from him (concerning her Enemies) to say, Father forgive them, for they know not what they do.
and rapine, and plunder, but the Spouse of christ hath learned from him (Concerning her Enemies) to say, Father forgive them, for they know not what they do.
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2. Set aside those also whose Eyes are never satisfied, Prov. 27. v. 20. Covetous greedy worldlings; these have Hawks Eyes, and not Doves Eyes: And ah!
2. Set aside those also whose Eyes Are never satisfied, Curae 27. v. 20. Covetous greedy worldlings; these have Hawks Eyes, and not Dove Eyes: And ah!
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They are such as God shall humble, Isa. 5. 15. Isa. 2. 11. The Psalmist brings it in as an Evidence, that men were corrupt because they spake loftily, Psal. 73. 8. The pride and haughtiness of many speaks it unto their faces, that they have not Doves Eyes. 4. Hence fourthly;
They Are such as God shall humble, Isaiah 5. 15. Isaiah 2. 11. The Psalmist brings it in as an Evidence, that men were corrupt Because they spoke loftily, Psalm 73. 8. The pride and haughtiness of many speaks it unto their faces, that they have not Dove Eyes. 4. Hence fourthly;
Such as (to use St. Peter 's expression, 1 Pet. 2. 14.) have Eyes full of Adultery, that have wanton Eyes, as the Prophet Isaiah expresseth it, Isa. 3. 16. But I shall not need inlarge upon this, 1 Cor. 6. 9 These (continuing such) are shut out of the Kingdom of God:
Such as (to use Saint Peter is expression, 1 Pet. 2. 14.) have Eyes full of Adultery, that have wanton Eyes, as the Prophet Isaiah Expresses it, Isaiah 3. 16. But I shall not need enlarge upon this, 1 Cor. 6. 9 These (Continuing such) Are shut out of the Kingdom of God:
yea and so much as may distinguish them from others, but yet where's the Soul that hath a perfect Doves Eye, either for quickness, or cleanness, or circumspection.
yea and so much as may distinguish them from Others, but yet where's the Soul that hath a perfect Dove Eye, either for quickness, or cleanness, or circumspection.
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Christs Friends are not the Persons the World takes them for, They have Doves Eyes. Our Saviour hath of old told us, Luk. 17. 1. That it is impossible but that offences must come.
Christ Friends Are not the Persons the World Takes them for, They have Dove Eyes. Our Saviour hath of old told us, Luk. 17. 1. That it is impossible but that offences must come.
The World is peevish to the Lord Jesus Christ, and seeketh occasions against that sect, which followeth him most closely. 'Tis every where spoken against.
The World is peevish to the Lord jesus christ, and seeks occasions against that sect, which follows him most closely. It's every where spoken against.
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The flock of Christ would be much more lovely in the World, if we could remove out of them all those that are ringstraked, spotted, and speckled, all Hypocrites, I mean,
The flock of christ would be much more lovely in the World, if we could remove out of them all those that Are ringstraked, spotted, and speckled, all Hypocrites, I mean,
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And what you have in the English Proverb, It is safer for one to steal an Horse then for another to look over the hedge, is eminently true of the Child of God,
And what you have in the English Proverb, It is safer for one to steal an Horse then for Another to look over the hedge, is eminently true of the Child of God,
But methinks (were the World but rational) it were not an hard matter to reconcile them to a better Opinion of the waies of God, by an easy distinction, betwixt the fault of a rule or way, and the Miscarriage of a Person pretending to walk by that rule.
But methinks (were the World but rational) it were not an hard matter to reconcile them to a better Opinion of the ways of God, by an easy distinction, betwixt the fault of a Rule or Way, and the Miscarriage of a Person pretending to walk by that Rule.
and yet cruel, revengeful, full of malice, deceitful, hypocritical, unchast, or the like, how unreasonable a thing is it for thee to say presently, see what these Puritans are, these are the Saints; and how much more reasonable and just were it for thee to say, Either these men are not what they seem to be, or if they have any root of goodness, they have foul failings, and make work for repentance.
and yet cruel, revengeful, full of malice, deceitful, hypocritical, unchaste, or the like, how unreasonable a thing is it for thee to say presently, see what these Puritans Are, these Are the Saints; and how much more reasonable and just were it for thee to say, Either these men Are not what they seem to be, or if they have any root of Goodness, they have foul failings, and make work for Repentance.
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Religion teacheth none rapine, and plunder, and cruelty, and unmerciful dealings, it teacheth none covetousness, and unjust gains, &c. Their lusts teach them this.
Religion Teaches none rapine, and plunder, and cruelty, and unmerciful dealings, it Teaches none covetousness, and unjust gains, etc. Their Lustiest teach them this.
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Charge it not upon Christ, nor upon the Gospel to which they make a Profession charge these things upon the lusts and corruptions of professors, and upon their temptations; so you shall do no wrong. In the second place,
Charge it not upon christ, nor upon the Gospel to which they make a Profession charge these things upon the Lustiest and corruptions of professors, and upon their temptations; so you shall do no wrong. In the second place,
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Let this engage you all, who own the honourable name of Christians, to labour to answer this Metaphor, to shew by your conversations, that you have Doves Eyes. Labour for harmless dispositions;
Let this engage you all, who own the honourable name of Christians, to labour to answer this Metaphor, to show by your conversations, that you have Dove Eyes. Labour for harmless dispositions;
The Christian must expect to meet with Wolves in the World but he is to be as a Lamb amongst Wolves, as a I illy amongst thorns, Prov. 20. 22. say not thou I will recompense evil,
The Christian must expect to meet with Wolves in the World but he is to be as a Lamb among Wolves, as a I illy among thorns, Curae 20. 22. say not thou I will recompense evil,
I shall not enlarge upon each of them, but only press them upon you by some general arguments, by general, I mean such as will sute every of them. They shall be four.
I shall not enlarge upon each of them, but only press them upon you by Some general Arguments, by general, I mean such as will suit every of them. They shall be four.
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but what would God have me do? What would Christ have me be? Doest thou like an ingenuous Soul ask what Christ would have thee be? Much of the will of God concerning thee, is wrapt up in this, it is his will that thou shouldst have Doves Eyes, it is the will of God that thou shouldest have harmless Eyes,
but what would God have me do? What would christ have me be? Dost thou like an ingenuous Soul ask what christ would have thee be? Much of the will of God Concerning thee, is wrapped up in this, it is his will that thou Shouldst have Dove Eyes, it is the will of God that thou Shouldst have harmless Eyes,
and clean Eyes, and chast Eyes, &c. These are the expectations of Christ upon thy Soul. The Devil would have thee have an Hawks Eye, that when he shews thee where thou mayst execute malice revenge, cruelty safely, thou mightest fall upon it, that when he sheweth thee a wedg of Gold,
and clean Eyes, and chaste Eyes, etc. These Are the Expectations of christ upon thy Soul. The devil would have thee have an Hawks Eye, that when he shows thee where thou Mayest execute malice revenge, cruelty safely, thou Mightest fallen upon it, that when he shows thee a wedge of Gold,
and a Babylonish garment thou mayest take it without scruple, but this is the will of Christ that thou shouldest have a Doves Eye and do injury to none:
and a Babylonish garment thou Mayest take it without scruple, but this is the will of christ that thou Shouldst have a Dove Eye and do injury to none:
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but Christ would have thee to have a Doves Eye. The Devil would have thee have a lofty Eye, that when he shews thee an object of am bition, thou mightest wound thy Conscience in straining for it:
but christ would have thee to have a Dove Eye. The devil would have thee have a lofty Eye, that when he shows thee an Object of am bition, thou Mightest wound thy Conscience in straining for it:
And methinks to a Christian (whose very denomination sounds a man subjected to the will and Law of Christ,) this argument should be sufficient to him, to ingage him to labour towards this perfection,
And methinks to a Christian (whose very denomination sounds a man subjected to the will and Law of christ,) this argument should be sufficient to him, to engage him to labour towards this perfection,
then to labour after a conformity to Christ, to make Christ his Archetypon, In many sciences, in order to a mans perfection imitation is as much his concernment,
then to labour After a conformity to christ, to make christ his Archetype, In many sciences, in order to a men perfection imitation is as much his concernment,
as his following the rules, and Precepts of Art. I am sure it is so in the great Mystery of Godliness: it is the business which God is doing with us by his Providences, Rom. 8. 29. and which we ought to endeavour in our practice, Phil. 3. 10. to be made conformable unto the Image of the Son of God He hath given us an example, John 13. 15. and he hath left us an example, 1 Pet. 2. 21. now what were Christs Eyes? Cant. 5. 12. His Eyes are as the Eyes of Doves.
as his following the rules, and Precepts of Art. I am sure it is so in the great Mystery of Godliness: it is the business which God is doing with us by his Providences, Rom. 8. 29. and which we ought to endeavour in our practice, Philip 3. 10. to be made conformable unto the Image of the Son of God He hath given us an Exampl, John 13. 15. and he hath left us an Exampl, 1 Pet. 2. 21. now what were Christ Eyes? Cant 5. 12. His Eyes Are as the Eyes of Dove.
He had harmless Eyes. Whose Oxe did he ever take? Whom did he ever defraud? To whom did he do wrong? Uppon whom did he ever revenge himself? Nay when he was reviled (saith Peter) he reviled not again, but suffered quietly, &c. He had satisfied Eyes. What Covetousness was he ever guilty of? he had a bag indeed,
He had harmless Eyes. Whose Ox did he ever take? Whom did he ever defraud? To whom did he do wrong? Upon whom did he ever revenge himself? Nay when he was reviled (Says Peter) he reviled not again, but suffered quietly, etc. He had satisfied Eyes. What Covetousness was he ever guilty of? he had a bag indeed,
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He had Benign Eyes, upon whom did not he look kindly? To whom was he not ready to do good? He had meek and lowly Eyes, he says of himself, Learn of me, for I am meek and lowly.
He had Benign Eyes, upon whom did not he look kindly? To whom was he not ready to do good? He had meek and lowly Eyes, he Says of himself, Learn of me, for I am meek and lowly.
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He had simple Eyes, no guile was found in his mouth, no deceit in his heart, no doubleness in his actions, &c. He had clean Eyes, he delighted not in filthy conversation, not in filthy company or places,
He had simple Eyes, no guile was found in his Mouth, no deceit in his heart, no doubleness in his actions, etc. He had clean Eyes, he delighted not in filthy Conversation, not in filthy company or places,
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He hath chast Eyes, not only in a carnal but a Spiritual sense, all his delight is in the Sons of men, in the Souls of his People. By Doves Eyes Christians!
He hath chaste Eyes, not only in a carnal but a Spiritual sense, all his delight is in the Sons of men, in the Souls of his People. By Dove Eyes Christians!
The Apostle tells us of some that glory in appearance, only but not in heart, 2. Cor. 5. 12. Now it should be the great business of a Christian, to distinguish himself from these.
The Apostle tells us of Some that glory in appearance, only but not in heart, 2. Cor. 5. 12. Now it should be the great business of a Christian, to distinguish himself from these.
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Christ tells his disciples, (Joh. 8. 31.) that if they would continue in his word then they should be his disciples indeed, NONLATINALPHABET, there are many in the World that are so but NONLATINALPHABET in shew and appearance. The Doves Eye is a certain note of a disciple of Christ;
christ tells his Disciples, (John 8. 31.) that if they would continue in his word then they should be his Disciples indeed,, there Are many in the World that Are so but in show and appearance. The Dove Eye is a certain note of a disciple of christ;
The Eye is a noble part of the body, it discovers a man much, and it serves him much. Our Saviour saith, the light of the body is the Eye, Matth. 6. 22. if therefore thine Eye be single, thy whole body is full of light.
The Eye is a noble part of the body, it discovers a man much, and it serves him much. Our Saviour Says, the Light of the body is the Eye, Matthew 6. 22. if Therefore thine Eye be single, thy Whole body is full of Light.
It is true concerning the Soul, an evil Eye discovers an evil Soul (in a great measure.) O labour therefore for Doves Eyes, that you may have an evidence to your own Souls,
It is true Concerning the Soul, an evil Eye discovers an evil Soul (in a great measure.) O labour Therefore for Dove Eyes, that you may have an evidence to your own Souls,
Now could we find a Christian, that were harmless and innocent, doing injury to none, slow to conceive wrath, ready to forgive, free from greediness of the World,
Now could we find a Christian, that were harmless and innocent, doing injury to none, slow to conceive wrath, ready to forgive, free from greediness of the World,
and of a single Eye, tender spirited, of a clean conversation. chast, and sober, of a broken Spirit, observing his waies, and circumspect in his walking,
and of a single Eye, tender spirited, of a clean Conversation. chaste, and Sobrium, of a broken Spirit, observing his ways, and circumspect in his walking,
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how lovely would this Christian, appear even in an evil World? How likely were a company of such Christians to recover the honour which others have lost to Religion in the World? Oh! let the honour of the Gospel move you, that the report of your faith may spread,
how lovely would this Christian, appear even in an evil World? How likely were a company of such Christians to recover the honour which Others have lost to Religion in the World? Oh! let the honour of the Gospel move you, that the report of your faith may spread,
1. As to the outward exercise of these things (some of them at least) much lyes in a mans power, in the use of that Common grace, which the Lord denies to none, till by their abuse of it they have provoked him to deal so with them;
1. As to the outward exercise of these things (Some of them At least) much lies in a men power, in the use of that Common grace, which the Lord Denies to none, till by their abuse of it they have provoked him to deal so with them;
they may doubtless, restrain their hands, and tongues from acts of cruelty, revenge, and malice, their bodies from unchast acts, &c. it is true these acts as done by them cannot please God,
they may doubtless, restrain their hands, and tongues from acts of cruelty, revenge, and malice, their bodies from unchaste acts, etc. it is true these acts as done by them cannot please God,
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as he. 1. Grants to use, in the use of our indeavours. And such influences. 2. as he (ordinarily) doth not deny to his Children, putting forth themselves to what they can in the performance of their duty.
as he. 1. Grants to use, in the use of our endeavours. And such influences. 2. as he (ordinarily) does not deny to his Children, putting forth themselves to what they can in the performance of their duty.
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That it is the Lord that gives to will and to do. The first by the infusion of the habit of the grace of regeneration, the second, by the influence of his grace upon his People, exciting those habits, to exercise,
That it is the Lord that gives to will and to do. The First by the infusion of the habit of the grace of regeneration, the second, by the influence of his grace upon his People, exciting those habits, to exercise,
IT is generally agreed, that the person spoken to in this verse, is he who is in this Song represented under the notion of a Beloved, by which I have told you, that we understand the Lord Jesus Christ; and the person speaking is she whom he calls his Love, the fairest amongst women, &c. By her the Caldee Paraphrast all along understands the Congregation of Israel, which by that antient Interpreter is brought in thus speaking;
IT is generally agreed, that the person spoken to in this verse, is he who is in this Song represented under the notion of a beloved, by which I have told you, that we understand the Lord jesus christ; and the person speaking is she whom he calls his Love, the Fairest among women, etc. By her the Caldee Paraphrast all along understands the Congregation of Israel, which by that ancient Interpreter is brought in thus speaking;
and more particularly, believing Souls, which are here brought in thus speaking to Christ; Behold thou art fair my Beloved, yea pleasant: Also our Bed is green.
and more particularly, believing Souls, which Are Here brought in thus speaking to christ; Behold thou art fair my beloved, yea pleasant: Also our Bed is green.
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The words in our English Translation, are punctually translated: Nor is there any considerable difference amongst Interpreters, rendring them in their several Versions.
The words in our English translation, Are punctually translated: Nor is there any considerable difference among Interpreters, rendering them in their several Versions.
We shall therefore fall (immediately to consider the sense of the words, as they lie before us, which are a Reply unto what Christ had said, v. 15. He had told the believing Soul, that she was fair, she was was fair, she had Doves Eyes.
We shall Therefore fallen (immediately to Consider the sense of the words, as they lie before us, which Are a Reply unto what christ had said, v. 15. He had told the believing Soul, that she was fair, she was was fair, she had Dove Eyes.
1. Her usual friendly Compellation, NONLATINALPHABET My Beloved, my Love, my Nephew, my Uncle, my Kinsman. I gave you an account of the significancy of that word before.
1. Her usual friendly Compellation, My beloved, my Love, my Nephew, my Uncle, my Kinsman. I gave you an account of the significancy of that word before.
2. A note of Attention or Admiration NONLATINALPHABET Behold. I shewed you in my Discourses on the 16th verse; the usage of that particle in Scripture. 3. A double Assertion;
2. A note of Attention or Admiration Behold. I showed you in my Discourses on the 16th verse; the usage of that particle in Scripture. 3. A double Assertion;
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Pulchritudo ejus dilectio ejus (saith Bernard) His love to his Spouse is his beauty, Et ideo major quia praeveniens, which is so much the greater, because it prevents us.
Pulchritudo His Love His (Says Bernard) His love to his Spouse is his beauty, Et ideo Major quia praeveniens, which is so much the greater, Because it prevents us.
It is as much as if she had said, Doth my dearest Saviour say, I am fair, who am by Birth an Ethiopian, black with original corruption, and upon whom the Sun hath lookt? Nay, My Beloved, thou art much more fair:
It is as much as if she had said, Does my dearest Saviour say, I am fair, who am by Birth an Ethiopian, black with original corruption, and upon whom the Sun hath looked? Nay, My beloved, thou art much more fair:
but yet there is a difference of Stars in glory, and the glory of the Sun of Righteousness, of the Star that came out of Jacob, is far more eminent than the Beauty of other Stars, which are set in inferiour Orbs. Pulchritudo est qualitas per quam aliquid pulchrum est. Beauty is a quality from which any thing is made beautiful.
but yet there is a difference of Stars in glory, and the glory of the Sun of Righteousness, of the Star that Come out of Jacob, is Far more eminent than the Beauty of other Stars, which Are Set in inferior Orbs. Pulchritudo est qualitas per quam Aliquid Pulchrum est. Beauty is a quality from which any thing is made beautiful.
When I speak of the Saints Beauty, and of Christ's Beauty, I understand it of a spiritual loveliness in them arising from that Grace which dwelled in Christ essentially,
When I speak of the Saints Beauty, and of Christ's Beauty, I understand it of a spiritual loveliness in them arising from that Grace which dwelled in christ essentially,
I shewed you that the Saints Beauty was not native, and primitive, but derivative, not essential, but accidental, not perfect, but imperfect. I told you that it was indeed durable, but yet the degrees of it might fade. Let me now open to you the transcendent Excellencies of Christ's Beauty. 1. And more generally:
I showed you that the Saints Beauty was not native, and primitive, but derivative, not essential, but accidental, not perfect, but imperfect. I told you that it was indeed durable, but yet the Degrees of it might fade. Let me now open to you the transcendent Excellencies of Christ's Beauty. 1. And more generally:
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and came and dwelt amongst the Sons of men, they beheld his glory as the glory of the only begotten of the Father, full of Grace and Truth, Joh. 1. 14. In all created Beauties, there is not equality:
and Come and dwelled among the Sons of men, they beheld his glory as the glory of the only begotten of the Father, full of Grace and Truth, John 1. 14. In all created Beauty's, there is not equality:
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There are some faces more beautiful, and some minds more beautiful and lovely than others, which yet have their loveliness too. (Beauty is a quality which is capable of degrees.) There is a glory in Christ's Beauty, which is not to be found in the Beauty of any Saint.
There Are Some faces more beautiful, and Some minds more beautiful and lovely than Others, which yet have their loveliness too. (Beauty is a quality which is capable of Degrees.) There is a glory in Christ's Beauty, which is not to be found in the Beauty of any Saint.
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as the Boy that appeared to the Auncient, (who had promised his People to open to them the Doctrine of the Trinity,) unlading water out of the Sea into a little hole with a Spoon,
as the Boy that appeared to the Ancient, (who had promised his People to open to them the Doctrine of the Trinity,) unlading water out of the Sea into a little hold with a Spoon,
The Prophet (concerning his Birth) cries out, Who shall declare his Generation? I may here cry out, Who shall declare his glory? Thus much we can say, that his Beauty is extensively and intensively more than that of the most eminent Saint in the World, that it is incomparable,
The Prophet (Concerning his Birth) cries out, Who shall declare his Generation? I may Here cry out, Who shall declare his glory? Thus much we can say, that his Beauty is extensively and intensively more than that of the most eminent Saint in the World, that it is incomparable,
we are clean through Christ's cleanness, and we are comely through Christ's comeliness. Take the Saint out of Christ he hath nothing in him but blackness, ugliness,
we Are clean through Christ's cleanness, and we Are comely through Christ's comeliness. Take the Saint out of christ he hath nothing in him but blackness, ugliness,
His Divine Nature being the Fountain of all Perfections, and his Humane Nature receiving the fulness of the Godhead from that Nature to which it was joyned, in the fellowship of the same Person:
His Divine Nature being the Fountain of all Perfections, and his Humane Nature receiving the fullness of the Godhead from that Nature to which it was joined, in the fellowship of the same Person:
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3. Christ's Beauty is an Essential Beauty. When I discoursed to you concerning the Beauty of Christians, I told you that their Beauty was accidental and adventitious; all those gracious dispositions which are found in the Souls of Saints, which make them lovely and beautiful, either in the Eyes of Christ,
3. Christ's Beauty is an Essential Beauty. When I discoursed to you Concerning the Beauty of Christians, I told you that their Beauty was accidental and adventitious; all those gracious dispositions which Are found in the Souls of Saints, which make them lovely and beautiful, either in the Eyes of christ,
— Essentia Divina identificat sibi omnia quae sunt in Divinis (say the Schoolmen) Christ is from his Essence wise, good, gracious, holy, &c. Now every ones Reason will easily apprehend a transcendent difference between Essential and Substantial Beauty, and Adventitious and Accidental Beauty. But
— Essentia Divine identificat sibi omnia Quae sunt in Divinis (say the Schoolmen) christ is from his Essence wise, good, gracious, holy, etc. Now every ones Reason will Easily apprehend a transcendent difference between Essential and Substantial Beauty, and Adventitious and Accidental Beauty. But
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5. Christ's Beauty is a never fading Beauty. I remember that I told you concerning the Beauty of the Saints, that it is a durable Beauty, it is never wholly lost,
5. Christ's Beauty is a never fading Beauty. I Remember that I told you Concerning the Beauty of the Saints, that it is a durable Beauty, it is never wholly lost,
and it is true in the Eyes of Christ, but what's the reason? because the Providence of God continually upholds that state of Beauty which is once conferred:
and it is true in the Eyes of christ, but what's the reason? Because the Providence of God continually upholds that state of Beauty which is once conferred:
Christs beauty is a communicative Beauty; The loveliest face in the World, cannot procreate such another, the most vertuous ingenuous mind, cannot communicate its vertue,
Christ beauty is a communicative Beauty; The loveliest face in the World, cannot procreate such Another, the most virtuous ingenuous mind, cannot communicate its virtue,
and ingenuity so as to possess another Soul with it You have many a Child of God, that is exceeding beautiful, both by justifying, and regenerating grace, but what they have is to themselves.
and ingenuity so as to possess Another Soul with it You have many a Child of God, that is exceeding beautiful, both by justifying, and regenerating grace, but what they have is to themselves.
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1. In the first place, This calleth to all the Children of God, for that great duty mentioned, Rom. 12. 3. Not to think of himself more highly then he ought to think,
1. In the First place, This calls to all the Children of God, for that great duty mentioned, Rom. 12. 3. Not to think of himself more highly then he ought to think,
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1. Professors have been too apt to think of themselves above others, forgetting that of the Apostle in that Chap. v. 10. In honour preferring one before another;
1. Professors have been too apt to think of themselves above Others, forgetting that of the Apostle in that Chap. v. 10. In honour preferring one before Another;
ah how vile have Brethren seemed in one anothers Eyes? How ready have the followers of Paul been to despise the followers of Cephas, and those that followed Apollo to despise those that followed Paul? How subject have we been to contemn those not of our own form,
ah how vile have Brothers seemed in one another's Eyes? How ready have the followers of Paul been to despise the followers of Cephas, and those that followed Apollo to despise those that followed Paul? How Subject have we been to contemn those not of our own from,
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though possibly better Scholars in Christs School then we! (for Scholarship in Religion is not to be judged by forms in the Church?) Certainly it had been much better for those self conceited Christians, that looking upon their own beauty have so scorned others,
though possibly better Scholars in Christ School then we! (for Scholarship in Religion is not to be judged by forms in the Church?) Certainly it had been much better for those self conceited Christians, that looking upon their own beauty have so scorned Others,
I know nothing hath contributed so much, to the miserable distempers of our Church as this, that our professors have looked their faces in a multitiplying glass, there they have beheld their parts above what indeed they were, yea and their graces too.
I know nothing hath contributed so much, to the miserable distempers of our Church as this, that our professors have looked their faces in a multitiplying glass, there they have beheld their parts above what indeed they were, yea and their graces too.
how come they to sit at his right hand? were they the onely begotten Sons of God, full of grace and truth? How then come they (if they were not so) to be sharers with him in his glory? Away then with this blasphemous pride;
how come they to fit At his right hand? were they the only begotten Sons of God, full of grace and truth? How then come they (if they were not so) to be sharers with him in his glory? Away then with this blasphemous pride;
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go and learn, how the heat of thy hand (made hot by the Fire) can possibly be proportionable to the heat of the Fire, which gave thy hand what heat it hath. But no more of this.
go and Learn, how the heat of thy hand (made hight by the Fire) can possibly be proportionable to the heat of the Fire, which gave thy hand what heat it hath. But no more of this.
I shall here touch upon another, It is This having mens persons in admiration, Christians have had such a one in their Eye, whom they have looked upon as an holy and eminent person, full of Spiritual Beauty,
I shall Here touch upon Another, It is This having men's Persons in admiration, Christians have had such a one in their Eye, whom they have looked upon as an holy and eminent person, full of Spiritual Beauty,
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Christians are also subject to a third Errour, where they see, or at least think they see eminent Grace in any, they are prone to admire them, and follow them. But Christians!
Christians Are also Subject to a third Error, where they see, or At least think they see eminent Grace in any, they Are prove to admire them, and follow them. But Christians!
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Have you at any time seen an eminent Christian abounding with love to God, zeal for him, clothed with humility, buried in self-denial, adorned with any Graces which have made him acceptable to all with whom he hath conversed,
Have you At any time seen an eminent Christian abounding with love to God, zeal for him, clothed with humility, buried in self-denial, adorned with any Graces which have made him acceptable to all with whom he hath conversed,
and win others to him? and will you not admire that Fountain from whence all these streams are derived? Is he a reasonable creature that gazeth upon a twinkling Star,
and win Others to him? and will you not admire that Fountain from whence all these streams Are derived? Is he a reasonable creature that gazes upon a twinkling Star,
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Shall not every Soul which hath had a glimpse of his Glory, desire that he would kiss it with the kisses of his mouth, that it might have further confirmations of its Interest in him? 3. And thirdly;
Shall not every Soul which hath had a glimpse of his Glory, desire that he would kiss it with the Kisses of his Mouth, that it might have further confirmations of its Interest in him? 3. And Thirdly;
Shall not all your hearts, who have this day heard of his Beauty, burn with further love to him? Doth the Womans heart leap when she hears her Husband magnified? Doth she pride her self in secret thoughts, saying, This is my Beloved, This is my Husband? and doth the commendation which others give him blow the Coals of Love in her heart,
Shall not all your hearts, who have this day herd of his Beauty, burn with further love to him? Does the Woman's heart leap when she hears her Husband magnified? Does she pride her self in secret thoughts, saying, This is my beloved, This is my Husband? and does the commendation which Others give him blow the Coals of Love in her heart,
Have not your hearts burned within you, while I have discoursed in your Ears concerning Christ's loveliness? O go home now and love him more! But our Saviour hath said.
Have not your hearts burned within you, while I have discoursed in your Ears Concerning Christ's loveliness? O go home now and love him more! But our Saviour hath said.
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Therefore seeing that the Beauty of Christ is so transcendent a Beauty, let all the Children of God do that one thing, (which St. Paul saith he did) viz. Not think that he hath attained, but forgetting that which is behind, press on forward to that which is before,
Therefore seeing that the Beauty of christ is so transcendent a Beauty, let all the Children of God do that one thing, (which Saint Paul Says he did) viz. Not think that he hath attained, but forgetting that which is behind, press on forward to that which is before,
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IN my last Exercise I discoursed to you the transcendent Beauty of Christ above the creatures Beauty, which is but a Beam from that Sun, a Drop from that Fountain, the Shadow of that Substance.
IN my last Exercise I discoursed to you the transcendent Beauty of christ above the creatures Beauty, which is but a Beam from that Sun, a Drop from that Fountain, the Shadow of that Substance.
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You read of the pleasant harp, Psal. 81. 3. of pleasant riehes, Prov. 24. 3. of the sweet Psalmist, 2 Sam. 23. 1. in all which Texts, this word is used:
You read of the pleasant harp, Psalm 81. 3. of pleasant riehes, Curae 24. 3. of the sweet Psalmist, 2 Sam. 23. 1. in all which Texts, this word is used:
it sometimes denotes the Satisfaction of the mind in an object, thus it is said to be a pleasant thing to praise God, Psal. 135. 3. Psal. 147. 1. and a pleasant thing to keep Gods Commandments, Prov. 22. 18. and to see brethren dwelling together in unity;
it sometime denotes the Satisfaction of the mind in an Object, thus it is said to be a pleasant thing to praise God, Psalm 135. 3. Psalm 147. 1. and a pleasant thing to keep God's commandments, Curae 22. 18. and to see brothers Dwelling together in unity;
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and so may be conceived Synonymous, to the term fair, but I conceive the Spouse here intendeth something more, (as I hinted to you before.) Amongst men, beauty properly relates to the complexion, pleasantness to the conversation, a man may be fair and yet not pleasant, he may have a fair face,
and so may be conceived Synonymous, to the term fair, but I conceive the Spouse Here intends something more, (as I hinted to you before.) among men, beauty properly relates to the complexion, pleasantness to the Conversation, a man may be fair and yet not pleasant, he may have a fair face,
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For Christs beauty is not a corporeal, sensual beauty, but an inward Spiritual beauty, and it is yet harder to distinguish, fair, and pleasant, as they relate to Christ:
For Christ beauty is not a corporeal, sensual beauty, but an inward Spiritual beauty, and it is yet harder to distinguish, fair, and pleasant, as they relate to christ:
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Bernard gives a double guess in the case — Eminentiam decoris illâ repetitione designat. Aut certe in utrâque Christi substantiâ dignam expressit omni admiratione decorem:
Bernard gives a double guess in the case — Eminentiam decoris illâ repetition designat. Or certain in Utraque Christ substantiâ dignam expressit omni admiration decorem:
as thou wert from all eternity, existing in the form of God, God blessed for ever, the bright Character of thy Fathers substance, and the express Image of his glory.
as thou Wertenberg from all eternity, existing in the from of God, God blessed for ever, the bright Character of thy Father's substance, and the express Image of his glory.
2. There are others, who by the pleasantness (which the Spouse here entituleth her Beloved unto) understand his pleasant administration of his Covenant, Doctrines, reproofs, &c. indeed the Lords staff (which denotes his Covenant) is called NONLATINALPHABET Beauty.
2. There Are Others, who by the pleasantness (which the Spouse Here entitleth her beloved unto) understand his pleasant administration of his Covenant, Doctrines, reproofs, etc. indeed the lords staff (which denotes his Covenant) is called Beauty.
And David useth this word to express the Satisfaction he took, in the Ordinances of God, Psal. 27. 4. Psal. 90. 17. And our own Annotations expound this Text by Psal. 84. v. 1. The sense then is this:
And David uses this word to express the Satisfaction he took, in the Ordinances of God, Psalm 27. 4. Psalm 90. 17. And our own Annotations expound this Text by Psalm 84. v. 1. The sense then is this:
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Yea pleasant, in all thy administrations, and dealings out of thy self, in thine Ordinances, thou art pleasant. Thou sweetly dispensest grace, (from the fountain which is in thee,) by the Ordinances of the Gospel which are so many conduit pipes.
Yea pleasant, in all thy administrations, and dealings out of thy self, in thine Ordinances, thou art pleasant. Thou sweetly dispensest grace, (from the fountain which is in thee,) by the Ordinances of the Gospel which Are so many conduit pipes.
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for the comeliness of the outward man, or the Ornament of the inward man. A man or woman may have a sweet complexion, a lovely Countenance, a beautiful personage,
for the comeliness of the outward man, or the Ornament of the inward man. A man or woman may have a sweet complexion, a lovely Countenance, a beautiful personage,
and yet have a debauched Soul, and so be far from pleasantness, yea a man may have a mental beauty, and yet not pleasant, no good Companion for ones life.
and yet have a debauched Soul, and so be Far from pleasantness, yea a man may have a mental beauty, and yet not pleasant, no good Companion for ones life.
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Thus it denoteth the pleasantness of the Souls Communion with Christ, and may comprehend both his Communication of himself to the Souls of his People in and through his Ordinances, and also, his Communication of himself to them, by way of more immediate, Spiritual influences;
Thus it denoteth the pleasantness of the Souls Communion with christ, and may comprehend both his Communication of himself to the Souls of his People in and through his Ordinances, and also, his Communication of himself to them, by Way of more immediate, Spiritual influences;
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and it importeth thus much, That a Christians walking with God, is a pleasant walking, you know that the life of a Child of God in Scripture is expressed under several Notions;
and it imports thus much, That a Christians walking with God, is a pleasant walking, you know that the life of a Child of God in Scripture is expressed under several Notions;
it is sometimes called, a walking with God. It is said of Enoch, he walked with God, Gen. 5. 22. 24. the like of Noah, Gen. 6. 9. it is called, a walking in Gods ways: And after Gods Commandments. A walking with Christ, Col. 2. 6. A walking in the Spirit, Gal. 5. 16. 25. Christ is he who maintaineth,
it is sometime called, a walking with God. It is said of Enoch, he walked with God, Gen. 5. 22. 24. the like of Noah, Gen. 6. 9. it is called, a walking in God's ways: And After God's commandments. A walking with christ, Col. 2. 6. A walking in the Spirit, Gal. 5. 16. 25. christ is he who maintaineth,
and influenceth, and upholdeth, a Christians life, he is the Companion of his life, now that which the Spouse asserts is, that Christ is not a sour Companion, to make use of the similitude of the Text. Many a Woman hath an Husband, who it may be is a comely Person learned, sober, wise,
and influenceth, and upholds, a Christians life, he is the Companion of his life, now that which the Spouse asserts is, that christ is not a sour Companion, to make use of the similitude of the Text. Many a Woman hath an Husband, who it may be is a comely Person learned, Sobrium, wise,
but yet possibly of a morose reserved temper, or of a proud, and surly disposition, he is fair but he is not pleasant, Jesus Christ the Husband to a gracious heart, is not only beautiful,
but yet possibly of a morose reserved temper, or of a proud, and surly disposition, he is fair but he is not pleasant, jesus christ the Husband to a gracious heart, is not only beautiful,
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1. Pleasantness implies a general sweetness, and loveliness in conversation, 2 Sam. 1. 26. I am distressed for thee, (my Brother Jonathan) very pleasant wert thou to me.
1. Pleasantness Implies a general sweetness, and loveliness in Conversation, 2 Sam. 1. 26. I am distressed for thee, (my Brother Johnathan) very pleasant Wertenberg thou to me.
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1. It is a pleasant thing for the Soul of a Christian, to enjoy Christ in his Ordinances, Psal. 84. 1, 2. How amiable are thy Tabernacles O Lord of Hosts, my Soul longeth,
1. It is a pleasant thing for the Soul of a Christian, to enjoy christ in his Ordinances, Psalm 84. 1, 2. How amiable Are thy Tabernacles Oh Lord of Hosts, my Soul Longeth,
David upon this argument engageth the Children of God to praise him, for it is pleasant, Psal. 135. 3. Psal. 147. 1. 2. It is a pleasant thing, to a gracious Soul, from the influences of the Spirit of grace to direct his life according to the rule of Gods Word.
David upon this argument engageth the Children of God to praise him, for it is pleasant, Psalm 135. 3. Psalm 147. 1. 2. It is a pleasant thing, to a gracious Soul, from the influences of the Spirit of grace to Direct his life according to the Rule of God's Word.
so it is the meat of a disciple, of Christ to do the will of Christ especially when he findeth his Soul advantaged to it from the influences of the Spirit of Christ, Rom, 7. 22. I delight in the Law of God, after the inward man.
so it is the meat of a disciple, of christ to do the will of christ especially when he finds his Soul advantaged to it from the influences of the Spirit of christ, Rom, 7. 22. I delight in the Law of God, After the inward man.
if you but consider, what is requisite to make one pleasant, as a pleasant Husband, or a pleasant Companion, of ones life, &c. I conceive there are three things.
if you but Consider, what is requisite to make one pleasant, as a pleasant Husband, or a pleasant Companion, of ones life, etc. I conceive there Are three things.
2. To make a Person pleasant (besides a real worth,) there is required some sutableness of nature, and disposition, to the party which so judgeth of him:
2. To make a Person pleasant (beside a real worth,) there is required Some suitableness of nature, and disposition, to the party which so Judgeth of him:
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But now the believer is made partaker of the Divine Nature, 2 Pet. 1. 4. He is a partaker of Christ, Heb. 3. 14. And indeed hence ariseth, that particular pleasantness, which the believing Soul doth above any other Soul discern in Christ; even from that congruity.
But now the believer is made partaker of the Divine Nature, 2 Pet. 1. 4. He is a partaker of christ, Hebrew 3. 14. And indeed hence arises, that particular pleasantness, which the believing Soul does above any other Soul discern in christ; even from that congruity.
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3. To make any one, not only fair, but pleasant, there will be required of him a Freedom from those things, which spoil all pleasantness in converse, and a presence and exercise of those dispositions, which are in themselves grateful to humane Nature. I will instance in two on three,
3. To make any one, not only fair, but pleasant, there will be required of him a Freedom from those things, which spoil all pleasantness in converse, and a presence and exercise of those dispositions, which Are in themselves grateful to humane Nature. I will instance in two on three,
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1. The pleasant man must not be reserved, but Communicative. A man that is of a reserved close temper, may be a worthy Person and have much real worth in him,
1. The pleasant man must not be reserved, but Communicative. A man that is of a reserved close temper, may be a worthy Person and have much real worth in him,
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Christ is pleasant, as he is furnished, with a sufficiency of power, and ability, for the comforting, resolving, advantaging his Peoples Souls any way,
christ is pleasant, as he is furnished, with a sufficiency of power, and ability, for the comforting, resolving, advantaging his Peoples Souls any Way,
if they asked any thing of him to answer them, if he saw them troubled to resolve them, &c. Christ hath removed the place of his residence, but he hath not changed his disposition.
if they asked any thing of him to answer them, if he saw them troubled to resolve them, etc. christ hath removed the place of his residence, but he hath not changed his disposition.
How free is Christ still with the Souls of his People? How ordinarily doth he resolve their doubts, speak peace to their Souls, answer their Prayers? Doth any Soul object against this in the words of David, Psal. 22. 3. I cry in the day time,
How free is christ still with the Souls of his People? How ordinarily does he resolve their doubts, speak peace to their Souls, answer their Prayers? Does any Soul Object against this in the words of David, Psalm 22. 3. I cry in the day time,
Let him wait, and he will see that Christ reserves himself only that he might hereafter be more pleasant to the Soul. But this is enough to have spoken to this first particular.
Let him wait, and he will see that christ reserves himself only that he might hereafter be more pleasant to the Soul. But this is enough to have spoken to this First particular.
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A bruised Reed he will not break, a smoaking Flax he will not quench, Mat. 12. 20. It was prophesied of him of old, Isa. 40. v. 11. that he should gather the Lambs with his arm,
A Bruised Reed he will not break, a smoking Flax he will not quench, Mathew 12. 20. It was prophesied of him of old, Isaiah 40. v. 11. that he should gather the Lambs with his arm,
I appeal to the Souls of you that fear God, Hath not Christ dealt tenderly with you? Hath he pleaded against you with his great Power? Have you at any time found him churlish to your Souls? Nay, who is there amongst you but hath admired his expressions in his Word,
I appeal to the Souls of you that Fear God, Hath not christ dealt tenderly with you? Hath he pleaded against you with his great Power? Have you At any time found him churlish to your Souls? Nay, who is there among you but hath admired his expressions in his Word,
and the manner of his dispensations unto your Souls? and can (from experience) say, He is pleasant. If any Soul from its own experience object against this Notion, I shall only advise it to consider, whether it hath not put a false interpretation upon Christ's dispensations to it:
and the manner of his dispensations unto your Souls? and can (from experience) say, He is pleasant. If any Soul from its own experience Object against this Notion, I shall only Advice it to Consider, whither it hath not put a false Interpretation upon Christ's dispensations to it:
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unto this day, he hath been, and still is thus pleasant to every gracious Soul. Every dispensation of special grace makes him thus more and more pleasant to his Peoples Souls.
unto this day, he hath been, and still is thus pleasant to every gracious Soul. Every Dispensation of special grace makes him thus more and more pleasant to his Peoples Souls.
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They fancy the life of a Christian a moping life, burthened with cares, troubled with sorrows, &c. and think all their friends good daies are gone when once they turn Puritan•s,
They fancy the life of a Christian a moping life, burdened with Cares, troubled with sorrows, etc. and think all their Friends good days Are gone when once they turn Puritan•s,
if when once you have truly experienced the Contentment of a Christian's life you do not with David chuse to be a Door-keeper in the House of God, rather than to dwell in the Tents of wickedness,
if when once you have truly experienced the Contentment of a Christian's life you do not with David choose to be a Doorkeeper in the House of God, rather than to dwell in the Tents of wickedness,
And again, betwixt rational and spiritual pleasures. Who is there that observes not how much the satisfaction of the mind, in the possession of Learning and Vertue, excels all that satisfaction which the Eye hath in seeing,
And again, betwixt rational and spiritual pleasures. Who is there that observes not how much the satisfaction of the mind, in the possession of Learning and Virtue, excels all that satisfaction which the Eye hath in seeing,
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Step unto the poor Cottages of Christians, who have searce Bread to eat, no Silken Rayments to put on, no Musick to make them merry, no Money to spend, no Orchards or Gardens to delight them;
Step unto the poor Cottages of Christians, who have searce Bred to eat, no Silken Raiments to put on, no Music to make them merry, no Money to spend, no Orchards or Gardens to delight them;
There's many a poor Christian in this like a true spiritual Diogenes, that satisfieth himself with the influence of the Sun upon his Tub, better than an Alexander could do himself with a whole World subdued to his feet.
There's many a poor Christian in this like a true spiritual Diogenes, that Satisfieth himself with the influence of the Sun upon his Tub, better than an Alexander could do himself with a Whole World subdued to his feet.
The Soul of man cannot be alone, it is either espoused to lusts, and to the World, or else to the Lord Jesus. There's many a one whose Soul is united to it's lusts. Lust is its beloved.
The Soul of man cannot be alone, it is either espoused to Lustiest, and to the World, or Else to the Lord jesus. There's many a one whose Soul is united to it's Lustiest. Lust is its Beloved.
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When Eve saw that the Apple was pleasant to the Eye, she took it, Gen. 3. 6. When Issachar (in Jacob 's Prophecy, Gen. 49. 15.) saw that the Land was pleasant, he bowed his shoulder to bear.
When Eve saw that the Apple was pleasant to the Eye, she took it, Gen. 3. 6. When Issachar (in Jacob is Prophecy, Gen. 49. 15.) saw that the Land was pleasant, he bowed his shoulder to bear.
Were you but possessed of this one Truth, that Christ is pleasant, that the way of Christ is a way of pleasantness, it would go a great way to persuade men into it.
Were you but possessed of this one Truth, that christ is pleasant, that the Way of christ is a Way of pleasantness, it would go a great Way to persuade men into it.
Hearken to the Wise man speaking of Wisdom, (of Christ indeed, and his Grace under the notion of Wisdom) Prov. 3. 17. Her waies are waies of pleasantness,
Harken to the Wise man speaking of Wisdom, (of christ indeed, and his Grace under the notion of Wisdom) Curae 3. 17. Her ways Are ways of pleasantness,
you that drink Wine in Bowls, and fare deliciously every day, and dress your selves in gorgeous Apparel, I tell you, there's many a poor Soul that hath Christ,
you that drink Wine in Bowls, and fare deliciously every day, and dress your selves in gorgeous Apparel, I tell you, there's many a poor Soul that hath christ,
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O! therefore return you Shulamites, return, and understand aright the waies of true pleasure from those things that are meer empty shadows of vanity. 2. Let this engage you that have received Christ, to grow up in him, to study him more, to converse with him more, to keep to closer communion with Christ;
OH! Therefore return you Shulamites, return, and understand aright the ways of true pleasure from those things that Are mere empty shadows of vanity. 2. Let this engage you that have received christ, to grow up in him, to study him more, to converse with him more, to keep to closer communion with christ;
Is Christ not only fair, but pleasant? not only beautiful through Grace, but pleasant, lovely, gentle, sweet in his converse with the Souls of his Saints? Let this commend pleasantness to every true Christian.
Is christ not only fair, but pleasant? not only beautiful through Grace, but pleasant, lovely, gentle, sweet in his converse with the Souls of his Saints? Let this commend pleasantness to every true Christian.
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it makes men think that he is an hard Master, that Christianity is an odd thing, which metamorphoseth men and women into strange kind of creatures, unfit any longer for converse with the World.
it makes men think that he is an hard Master, that Christianity is an odd thing, which metamorphoseth men and women into strange kind of creatures, unfit any longer for converse with the World.
I Am come to the Second Proposition of the Text, in those words, Our bed is Green. The Chaldee Paraphrast making the Congregation of Israel the Spouse in this Song,
I Am come to the Second Proposition of the Text, in those words, Our Bed is Green. The Chaldee Paraphrast making the Congregation of Israel the Spouse in this Song,
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I shall speak to this Proposition by way of Explication, confirmation, and Application. By way of Explication, we will only enquire what is the gracious Souls fruitfulness, or the Gospel Churches fruitfulness.
I shall speak to this Proposition by Way of Explication, confirmation, and Application. By Way of Explication, we will only inquire what is the gracious Souls fruitfulness, or the Gospel Churches fruitfulness.
1. The particular Souls fruitfulness lyes in its bringing forth of good works. You read in Scripture of the fruit of the Body. Deut. 28. 4. And of the fruit of the Land, Deut. 7. 13. The Children of God, are said to be Married unto Christ. And as the fruit of the Womb is the consequent of carnall Marriage, so the fruit of holiness is the consequent of Spiritual Marriage, Rom. 7. 4. You are become dead to the law by the Body of Christ, that you should be married to another,
1. The particular Souls fruitfulness lies in its bringing forth of good works. You read in Scripture of the fruit of the Body. Deuteronomy 28. 4. And of the fruit of the Land, Deuteronomy 7. 13. The Children of God, Are said to be Married unto christ. And as the fruit of the Womb is the consequent of carnal Marriage, so the fruit of holiness is the consequent of Spiritual Marriage, Rom. 7. 4. You Are become dead to the law by the Body of christ, that you should be married to Another,
This fruit unto God is called fruit unto holiness, Rom. 6. 22. Christ is also compared unto a vine, John 15. 2. We are the Branches, and therefore purged that we may bring forth fruit, ib. 5. 16. Whether therefore the gracious Soul be looked upon as the Spouse of Christ, and Married to him, by faith, its fruit is holiness,
This fruit unto God is called fruit unto holiness, Rom. 6. 22. christ is also compared unto a vine, John 15. 2. We Are the Branches, and Therefore purged that we may bring forth fruit, ib. 5. 16. Whither Therefore the gracious Soul be looked upon as the Spouse of christ, and Married to him, by faith, its fruit is holiness,
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Now look, as several Plants, according to their different natures bring forth different fruit, some bring forth pleasant, some bitter fruit, some wholsom, some again noxious fruit:
Now look, as several Plants, according to their different nature's bring forth different fruit, Some bring forth pleasant, Some bitter fruit, Some wholesome, Some again noxious fruit:
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But having a new Nature given them by God, they bring forth fruit unto life, the fruits of righteousness, which are also called the fruits of the Spirit, Eph. 5. 9. Gal. 5. 22. the fruit of righteousness, to shew the species, or kind of them, fruit unto life, shewing the consequent of them, the fruit of the Spirit, shewing the more external cause of them:
But having a new Nature given them by God, they bring forth fruit unto life, the fruits of righteousness, which Are also called the fruits of the Spirit, Ephesians 5. 9. Gal. 5. 22. the fruit of righteousness, to show the species, or kind of them, fruit unto life, showing the consequent of them, the fruit of the Spirit, showing the more external cause of them:
Gods Children are the fruit of the Church, caused by Regeneration; Conversion is called a begetting, 2 Pet. 1. 3. We are said to be begotten of God, 1 Job. 5. 1. God is our Father, but the Church is our Mother:
God's Children Are the fruit of the Church, caused by Regeneration; Conversion is called a begetting, 2 Pet. 1. 3. We Are said to be begotten of God, 1 Job. 5. 1. God is our Father, but the Church is our Mother:
as the fruitfulness of the plant depends upon its conjunction with the Earth; as the thriving of the Body by its meat, dependeth upon the blessing of God.
as the fruitfulness of the plant depends upon its conjunction with the Earth; as the thriving of the Body by its meat, dependeth upon the blessing of God.
this is that which the Apostle calleth to will in Philip. 2. 13. The will is the root of all humane actions, and the power in the Soul to do them lies in its ability to will them.
this is that which the Apostle calls to will in Philip. 2. 13. The will is the root of all humane actions, and the power in the Soul to do them lies in its ability to will them.
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The God of Nature hath put into the creature a prolisick vertue that (supposing the particular concurrence of Ordinary Providence) the woman brings forth the fruit of the Body, in a Natural course.
The God of Nature hath put into the creature a prolisick virtue that (supposing the particular concurrence of Ordinary Providence) the woman brings forth the fruit of the Body, in a Natural course.
It was thus indeed with Adam; Adam in the day of his creation (as to the fruit of holiness) was like the plant of the field, indued with a prolifick vertue, he had not only Natural faculties, understanding, will, &c. but he had a power,
It was thus indeed with Adam; Adam in the day of his creation (as to the fruit of holiness) was like the plant of the field, endued with a prolific virtue, he had not only Natural faculties, understanding, will, etc. but he had a power,
and so is barren: So it is with all the Children of Adam, though in him created in statu integro, with a posse velle, a power to will that which is well pleasing in the sight of God,
and so is barren: So it is with all the Children of Adam, though in him created in Statu integro, with a posse velle, a power to will that which is well pleasing in the sighed of God,
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Now it is from Christ, that the Soul hath its first power, and ability so much as to move to a good action, 2 Cor. 3. 5. We are not of our selves sufficient to think one good thought, Eph. 2. 5. When we were dead in sin, he hath quickened us together by Christ.
Now it is from christ, that the Soul hath its First power, and ability so much as to move to a good actium, 2 Cor. 3. 5. We Are not of our selves sufficient to think one good Thought, Ephesians 2. 5. When we were dead in since, he hath quickened us together by christ.
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So it is with the Soul. Supposing the Soul possessed, of a power to will that which is good, (the will being renewed through grace) yet it is God that excites this power, Phil. 2. 13. He giveth to do. Not only to will, but also to do.
So it is with the Soul. Supposing the Soul possessed, of a power to will that which is good, (the will being renewed through grace) yet it is God that excites this power, Philip 2. 13. He gives to do. Not only to will, but also to do.
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The Lord in the change of the heart, doth not change the Nature of man, but man hath a liberty in his will, I mean a liberty opposed to coaction, his will is not compelled to that which is good;
The Lord in the change of the heart, does not change the Nature of man, but man hath a liberty in his will, I mean a liberty opposed to coaction, his will is not compelled to that which is good;
Even in natural productions, besides the prolifick vertue, which the fruitful woman must have, and must be supposed to her conception of a Child in her womb;
Even in natural productions, beside the prolific virtue, which the fruitful woman must have, and must be supposed to her conception of a Child in her womb;
and besides the influence of Providence, which must be supposed to excite this vertue, which first causeth the conception (as to the Divine causation) there must also be a daily influence,
and beside the influence of Providence, which must be supposed to excite this virtue, which First Causes the conception (as to the Divine causation) there must also be a daily influence,
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and as it is with a Plant, notwithstanding its prolifick vertue, and the influence of Providence exciting this vertue in the Spring time to put forth it self, there must be a daily influence of Providence upholding the natural vertues of the Plant,
and as it is with a Plant, notwithstanding its prolific virtue, and the influence of Providence exciting this virtue in the Spring time to put forth it self, there must be a daily influence of Providence upholding the natural Virtues of the Plant,
To a particular Soul's fruitfulness in good works, there is required, 1. The Grace of God upon the Soul, giving it a power to act. 2. The Grace of God in the Soul, exciting it to its spiritual operations.
To a particular Soul's fruitfulness in good works, there is required, 1. The Grace of God upon the Soul, giving it a power to act. 2. The Grace of God in the Soul, exciting it to its spiritual operations.
This not supposed, the Soul either wants a power to will, or wants a power to move, to do, &c. The Reason of this lies not only in that general necessary influx upon the creature, which is necessary to all its motions and actions,
This not supposed, the Soul either Wants a power to will, or Wants a power to move, to do, etc. The Reason of this lies not only in that general necessary influx upon the creature, which is necessary to all its motions and actions,
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But in this, that through the Fall of Adam, the Nature of Man is so lapsed, that it requireth a more particular eminent influx of Providence upon it, to inable it unto that which is spiritually good, its spiritually prolifick vertue, being by the fall quite extinct,
But in this, that through the Fallen of Adam, the Nature of Man is so lapsed, that it requires a more particular eminent influx of Providence upon it, to inable it unto that which is spiritually good, its spiritually prolific virtue, being by the fallen quite extinct,
If he be not present, it brings forth no Children. This will easily appear by considering how the Church of God is Instrumental to the conversion of Souls;
If he be not present, it brings forth no Children. This will Easily appear by considering how the Church of God is Instrumental to the conversion of Souls;
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So it is made up of Officers, and members. As to its priviledges, so there is committed to it the Oracles of God; the Mysteries of God; the Keys of the Kingdom of Heaven:
So it is made up of Officers, and members. As to its privileges, so there is committed to it the Oracles of God; the Mysteres of God; the Keys of the Kingdom of Heaven:
or in bringing of them up, but none of them have a Principal efficiency none of them have a sole efficiency, nor can produce the effect without Christs conjunction;
or in bringing of them up, but none of them have a Principal efficiency none of them have a sole efficiency, nor can produce the Effect without Christ conjunction;
these were extraordinary, such as Apostles Evangelists Prophets: Ordinary, Pastors, and Teachers. That these have an instrumental causation, in the conversion of Souls is plain, they were set in the Church, for the perfecting of the Saints, Eph. 4. 12. for the perfecting their number,
these were extraordinary, such as Apostles Evangelists prophets: Ordinary, Pastors, and Teachers. That these have an instrumental causation, in the conversion of Souls is plain, they were Set in the Church, for the perfecting of the Saints, Ephesians 4. 12. for the perfecting their number,
and for the perfecting of their graces, Paul calls them Fathers, 1 Cor. 4. 15. and saith he begat the Corinthians. He saith the same of Onesimus: but alas,
and for the perfecting of their graces, Paul calls them Father's, 1 Cor. 4. 15. and Says he begat the Corinthians. He Says the same of Onesimus: but alas,
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Paul planted, and Apollos watered, but God gave the increase, 1 Cor. 3. 6. God was all, he that planted nothing, he that watered was nothing, but God that gave the increase was all, v. 7. v. 9:
Paul planted, and Apollos watered, but God gave the increase, 1 Cor. 3. 6. God was all, he that planted nothing, he that watered was nothing, but God that gave the increase was all, v. 7. v. 9:
And though his earnest desire was to convert his own Nation, it was his hearts desire, and Prayer to God that they might be saved, Rom. 10. 1. yet he could not effect it.
And though his earnest desire was to convert his own nation, it was his hearts desire, and Prayer to God that they might be saved, Rom. 10. 1. yet he could not Effect it.
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And if the Officers of the Church, who are under a special ordination of God for the great end of conversion, could do no more, it will easily be granted of private members, whose indeavours in quickening others,
And if the Officers of the Church, who Are under a special ordination of God for the great end of conversion, could do no more, it will Easily be granted of private members, whose endeavours in quickening Others,
The Oracles of God, are committed to the Church, Rom. 3. 2. it is the pillar and ground of truth, 1 Tim. 3. 15. the mysteries of God are committed to it, 1 Cor. 4. 1. The keys of the Kingdom of Heaven are Committed to it.
The Oracles of God, Are committed to the Church, Rom. 3. 2. it is the pillar and ground of truth, 1 Tim. 3. 15. the Mysteres of God Are committed to it, 1 Cor. 4. 1. The keys of the Kingdom of Heaven Are Committed to it.
this is plain. 1. Concerning the Word, 1 Cor. 4. 15. I have begotten you through the Gospel, James 1. 18. of his own will begat he us by the word of truth:
this is plain. 1. Concerning the Word, 1 Cor. 4. 15. I have begotten you through the Gospel, James 1. 18. of his own will begat he us by the word of truth:
As to the Sacraments, for the Sacrament of Baptism, we are said to be Baptized into Christ, Rom. 6. 3. Gal. 3. 27. and again, Acts 2. 38. to be Baptized for the Remission of sins. For the Sacrament of the Lords Supper;
As to the Sacraments, for the Sacrament of Baptism, we Are said to be Baptised into christ, Rom. 6. 3. Gal. 3. 27. and again, Acts 2. 38. to be Baptised for the Remission of Sins. For the Sacrament of the lords Supper;
For Censures they have also their instrumentality, 1 Cor. 5. 5. the end of their administration is for the destruction of the flesh, that the Spirit may be saved in the day of Christ. But now.
For Censures they have also their instrumentality, 1 Cor. 5. 5. the end of their administration is for the destruction of the Flesh, that the Spirit may be saved in the day of christ. But now.
they do nothing, hence, James 2. 18. of his own will begat he us with the word of truth, John 1. 13. we are born again not of blood, nor of the will of the flesh:
they do nothing, hence, James 2. 18. of his own will begat he us with the word of truth, John 1. 13. we Are born again not of blood, nor of the will of the Flesh:
2. In the second place? Consider all experience, where-ever the Word of God hath been Preached, the Sacraments administred, Church Censures duly executed,
2. In the second place? Consider all experience, wherever the Word of God hath been Preached, the Sacraments administered, Church Censures duly executed,
Where the Lord hath withdrawn his presence, either as to the generality of Persons under the external administrations or as to any particular Souls they have signified nothing.
Where the Lord hath withdrawn his presence, either as to the generality of Persons under the external administrations or as to any particular Souls they have signified nothing.
Isaiah doth but make the heart of the People fat, and their Ears heavy, and shuts their Eyes, Ch. 6. 10. he complains, that he laboureth in vain and spendeth his strength for nothing and in vain.
Isaiah does but make the heart of the People fat, and their Ears heavy, and shuts their Eyes, Christ 6. 10. he complains, that he Laboureth in vain and spendeth his strength for nothing and in vain.
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while Christ is in his Bed with his Church, but few or none, of the Jews in their Synagogues, Acts 19. they were hardened. Christ was gone out of his Bed,
while christ is in his Bed with his Church, but few or none, of the jews in their Synagogues, Acts 19. they were hardened. christ was gone out of his Bed,
while Christ remaineth and resteth amongst his People, The Bed is green. The Soul in which Christ resteth, is a flourishing Soul, the Church in which Christ resteth,
while christ remains and rests among his People, The Bed is green. The Soul in which christ rests, is a flourishing Soul, the Church in which christ rests,
and the present juncture of affairs have created in me, that Christ is risen up out of his Bed amongst us. It was said of old, That when the Church had wooden Challices, she had golden Priests;
and the present juncture of affairs have created in me, that christ is risen up out of his Bed among us. It was said of old, That when the Church had wooden Chalice, she had golden Priests;
The Church of God amongst us hath had golden Priests, I believe there was no Nation under Heaven, that in such a space of time enjoyed more of the Ordinances of God, more able Preachers, more powerful and Spiritual administrations.
The Church of God among us hath had golden Priests, I believe there was no nation under Heaven, that in such a Molle of time enjoyed more of the Ordinances of God, more able Preachers, more powerful and Spiritual administrations.
unto God? The Lord help us. Thousands have been perverted but how few have been converted? Thousands carried off from the waies of God not so many tens brought into Christ? Where are the Souls have been convinced of fin,
unto God? The Lord help us. Thousands have been perverted but how few have been converted? Thousands carried off from the ways of God not so many tens brought into christ? Where Are the Souls have been convinced of fin,
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though dwingling, as to the proportion, and not in so great plenty as formerly, but I am afraid we are yet growing worse and worse, sure I am if the Lord withdraws his presence from his Ordinances, it must be so, seeing you may see,
though dwingling, as to the proportion, and not in so great plenty as formerly, but I am afraid we Are yet growing Worse and Worse, sure I am if the Lord withdraws his presence from his Ordinances, it must be so, seeing you may see,
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Methinks I see our Saviour (though now exalted at the right hand of his Father) weeping over England, (as once over Hierusalem) and saying, O England! England! thou that hast despised the Ordinances of God,
Methinks I see our Saviour (though now exalted At the right hand of his Father) weeping over England, (as once over Jerusalem) and saying, Oh England! England! thou that hast despised the Ordinances of God,
You may have Ministers, and you may have Ordinances, but you shall not see me henceforth till you say, blessed is he that cometh in the name of the Lord.
You may have Ministers, and you may have Ordinances, but you shall not see me henceforth till you say, blessed is he that comes in the name of the Lord.
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The pulse of the Spirit in Ordinances, hath for many years, beaten faintly, now and then a stroke (like the pulse of a dying man) I am afraid lest the last stroke should be nigh at hand.
The pulse of the Spirit in Ordinances, hath for many Years, beaten faintly, now and then a stroke (like the pulse of a dying man) I am afraid lest the last stroke should be High At hand.
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Where's the power, and presence of God in our assemblies? Where's the taking of Heaven by force, which former times experienced? Oh that the consideration of the uneomfortableness of a desolate sanctuary,
Where's the power, and presence of God in our assemblies? Where's the taking of Heaven by force, which former times experienced? O that the consideration of the uneomfortableness of a desolate sanctuary,
it is true, the wind blows where it listeth, and who can command the breathings of it? But yet, let there be nothing wanting in your indeavours, That if God shall measure out such a dispensation, your Consciences may not rebuke you; as wilful occasioners of it.
it is true, the wind blows where it lists, and who can command the breathings of it? But yet, let there be nothing wanting in your endeavours, That if God shall measure out such a Dispensation, your Consciences may not rebuke you; as wilful occasioners of it.
how dreadfully do these poor creatures despise their own mercies? Your daies of grace (for ought I know) may be very few, you had not need neglect them.
how dreadfully do these poor creatures despise their own Mercies? Your days of grace (for ought I know) may be very few, you had not need neglect them.
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The Apostle to the Corinthians saith, 2. Cor. 8. 5. that they gave themselves to the Lord, and then to them. Do what in you lies to give up your selves to the Word of God, allow not in your hearts any rebellious thoughts against it. Audite verbum Dei & tacete:
The Apostle to the Corinthians Says, 2. Cor. 8. 5. that they gave themselves to the Lord, and then to them. Do what in you lies to give up your selves to the Word of God, allow not in your hearts any rebellious thoughts against it. Audite verbum Dei & tacete:
Something of this you may do, when you hear the Word of God, convincing you of sin, hold your peace to it, suffer the conviction to take hold upon your hearts,
Something of this you may do, when you hear the Word of God, convincing you of since, hold your peace to it, suffer the conviction to take hold upon your hearts,
4. Pray that the Lord would keep us in his Bed, and not himself rise up from us, let us therefore take unto our selves the words of the Prophet, Jeremiah, Jer 14. 7, 8, 9.
4. prey that the Lord would keep us in his Bed, and not himself rise up from us, let us Therefore take unto our selves the words of the Prophet, Jeremiah, Jer 14. 7, 8, 9.
O the hope of Israel, the Saviour thereof in time of trouble, why should'st thou be as a stranger in the land? And as a wayfaring man that turneth aside to tarry for a night?
Oh the hope of Israel, the Saviour thereof in time of trouble, why Shouldst thou be as a stranger in the land? And as a wayfaring man that turns aside to tarry for a night?
she now comes to Commend her, and her beloveds house, in the words of the Text, The Beams of our house are Cedar and our rafters of Fir. The Chaldee Paraph ▪ thus glosseth:
she now comes to Commend her, and her beloveds house, in the words of the Text, The Beams of our house Are Cedar and our rafters of Fir. The Chaldee Paraph ▪ thus Glosseth:
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But the house of the Lords Sanctuary, which is to be builded in the days of the Messias is more beautiful, whose Beams are of those Cedars, which are in the Paradise of pleasure, and the Galleries thereof shall be of Fir, Pine, &c. There are some difficult terms in the Text, I must therefore halt a little, in the explication of the letter. NONLATINALPHABET The Beams of our houses.
But the house of the lords Sanctuary, which is to be built in the days of the Messias is more beautiful, whose Beams Are of those Cedars, which Are in the Paradise of pleasure, and the Galleries thereof shall be of Fir, Pine, etc. There Are Some difficult terms in the Text, I must Therefore halt a little, in the explication of the Letter. The Beams of our houses.
The word is used two Kings, 6. 2. 5. 2 Chron. 3. 7. where it is translated also a Beam, Gen. 19. 8. it is translated a roof, it comes from NONLATINALPHABET which in Pihel signifies to lay the Beams of an house:
The word is used two Kings, 6. 2. 5. 2 Chronicles 3. 7. where it is translated also a Beam, Gen. 19. 8. it is translated a roof, it comes from which in Pihel signifies to lay the Beams of an house:
The Common usage of the word in Scripture to express Cedars, makes me a little wonder at Montanus his translation of it Larices, which signifies a certain tree, not known (saith Vitruvius,) but to those that dwelt near the Adriatick sea, a kind of wood very useful in buildings because in regard of the great bitterness of the sap, it was neither subject to worms,
The Common usage of the word in Scripture to express Cedars, makes me a little wonder At Montanus his Translation of it Larices, which signifies a certain tree, not known (Says Vitruvius,) but to those that dwelled near the Adriatic sea, a kind of wood very useful in buildings Because in regard of the great bitterness of the sap, it was neither Subject to worms,
NONLATINALPHABET Our Rafters of fire, some read our Galleries: of Cypress, some of Fir, some of Pine. The word translated rafters, is used only in this sense in this place, it is also used, Gen. 30. 38. v. 41. Exod. 2. 16. but in those Texts it is translated gutters, and wells. And Cant. 7. 5. where it is translated Galleries. Pagnine, thinks it signifies the little Beams, or pieces of timber in buildings.
Our Rafters of fire, Some read our Galleries: of Cypress, Some of Fir, Some of Pine. The word translated rafters, is used only in this sense in this place, it is also used, Gen. 30. 38. v. 41. Exod 2. 16. but in those Texts it is translated gutters, and wells. And Cant 7. 5. where it is translated Galleries. Pagnine, thinks it signifies the little Beams, or Pieces of timber in buildings.
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These Rafters, saith the Text, are NONLATINALPHABET a word which is no where used in Scripture (saving only in this Text) which hath given Interpreters a liberty to abound in several senses:
These Rafters, Says the Text, Are a word which is no where used in Scripture (Saving only in this Text) which hath given Interpreters a liberty to abound in several Senses:
Hierom, makes it Cypress, so the LXX — Vulg. Lat. Syr. Arab. Others Ash, Others Fir. Aben Ezra Thinks it the same with NONLATINALPHABET Fir; our translators seem to follow that so, doth Montanus, and Pagnine. The Caldee Paraph, makes it to be the wood of the Brutine tree, of which tree Pliny speaks,
Hieronymus, makes it Cypress, so the LXX — Vulgar Lat. Syr. Arab. Others Ash, Others Fir. Ben Ezra Thinks it the same with Fir; our translators seem to follow that so, does Montanus, and Pagnine. The Caldee Paraph, makes it to be the wood of the Routine tree, of which tree pliny speaks,
and tells us that it is like a Cypress tree. The boughs white, the smell sweet. And a great enemy to Poyson, having thus far enquired the literal meaning of the terms, let us enquire for the real sense: we will first enquire
and tells us that it is like a Cypress tree. The boughs white, the smell sweet. And a great enemy to Poison, having thus Far inquired the literal meaning of the terms, let us inquire for the real sense: we will First inquire
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Whoso considereth that the Beloved here mentioned is the King of glory, the Lord of Heaven and Earth, who dwells not in houses made with hands, will easily conclude, it is no fabrick of wood and stone, (Christ when he was upon the Earth had no such-place where to hide his head,
Whoso Considereth that the beloved Here mentioned is the King of glory, the Lord of Heaven and Earth, who dwells not in houses made with hands, will Easily conclude, it is no fabric of wood and stone, (christ when he was upon the Earth had no such-place where to hide his head,
True it is, that the Lord of old, chose a particular house in which he was pleased more eminently to manifest his gracious presence, in allusion to which, his mystical Spiritual habitation may possibly be called his house.
True it is, that the Lord of old, chosen a particular house in which he was pleased more eminently to manifest his gracious presence, in allusion to which, his mystical Spiritual habitation may possibly be called his house.
and the Apostle dissuades from the Sin of Fornication, upon this argument, because their bodies were the temples of the Holy Ghost, 1 Cor. 6. 19. By the house here I find Interpreters generally understanding the aggregate body of Christians, which we call the Church: properly enough called the Lords house, because as a man dwelleth in his house,
and the Apostle dissuades from the since of Fornication, upon this argument, Because their bodies were the Temples of the Holy Ghost, 1 Cor. 6. 19. By the house Here I find Interpreters generally understanding the aggregate body of Christians, which we call the Church: properly enough called the lords house, Because as a man dwells in his house,
so the Lord is said to dwell in his Church, 2 Cor. 6. 16. God hath said he will dwell amongst his People, that he is in the midst amongst them, that he walks in the midst of the golden Candlesticks, &c. So that by our house in the Text the Church is meant, in which Christ dwells, and the Saints dwell.
so the Lord is said to dwell in his Church, 2 Cor. 6. 16. God hath said he will dwell among his People, that he is in the midst among them, that he walks in the midst of the golden Candlesticks, etc. So that by our house in the Text the Church is meant, in which christ dwells, and the Saints dwell.
some understand by these terms Persons, others understand things: those who understand Persons, understand by the Beams the several sorts of Officers in the Church of God. Apostles, Prophets, Evangelists, Pastors, Teachers.
Some understand by these terms Persons, Others understand things: those who understand Persons, understand by the Beams the several sorts of Officers in the Church of God. Apostles, prophets, Evangelists, Pastors, Teachers.
By the rafters they understand particular Christians. So Gregory. Per tignacedrina praedicatores designamus, per laquearia cupressina ipsos populos figuramus. This seems to be conform to that of the Apostle, Eph. 2. 20. you are built upon the foundation of the Apostles and Prophets.
By the rafters they understand particular Christians. So Gregory. Per tignacedrina Preachers designamus, per laquearia cupressina ipsos populos figuramus. This seems to be conform to that of the Apostle, Ephesians 2. 20. you Are built upon the Foundation of the Apostles and prophets.
But Protestant Writers observe, that the Apostle, there doth not make the Apostles, and Prophets the foundation, but Christ Preached by them, and their Doctrine.
But Protestant Writers observe, that the Apostle, there does not make the Apostles, and prophets the Foundation, but christ Preached by them, and their Doctrine.
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And thus they interpret, Chrysostom Oecumenius, Theophylact, & Tertullian, concluding that the Apostles and Prophets, could not be called the foundation upon any other account then with respect to their Ministry,
And thus they interpret, Chrysostom Oecumenius, Theophylact, & Tertullian, concluding that the Apostles and prophets, could not be called the Foundation upon any other account then with respect to their Ministry,
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Non enim respexit rei nomen sed rem nominis (saith Chamier;) others therefore by the Beams and rafters, of Christs house (mentioned in the Text) understand rather things then Persons: yet here again they are divided:
Non enim respexit rei Nome sed remembering Nominis (Says Chamier;) Others Therefore by the Beams and rafters, of Christ house (mentioned in the Text) understand rather things then Persons: yet Here again they Are divided:
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some understanding by the Beams and Rafters, The Word and Ordinances of God. Thus the Dutch Annotat. By the Beams is understood the Doctrine of the Prophets & Apostles.
Some understanding by the Beams and Rafters, The Word and Ordinances of God. Thus the Dutch Annotated By the Beams is understood the Doctrine of the prophets & Apostles.
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for these like the Beams of an house keep up the Church, and are as it were the Common Soul, that running through the whole Church keeps it together and indeed makes it one,
for these like the Beams of an house keep up the Church, and Are as it were the Common Soul, that running through the Whole Church keeps it together and indeed makes it one,
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There are four or five things which these trees, and sorts of wood are more famous for, viz. 1. Duration. 2. Beauty. 3. strength. 4. Talness. 5. Smell.
There Are four or five things which these trees, and sorts of wood Are more famous for, viz. 1. Duration. 2. Beauty. 3. strength. 4. Tallness. 5. Smell.
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1. It is observed, of the Cedar, that it is a beautiful, goodly tree, I shall add the 4th. Talness; indeed its talness is a great part of its beauty:
1. It is observed, of the Cedar, that it is a beautiful, goodly tree, I shall add the 4th. Tallness; indeed its tallness is a great part of its beauty:
hence you read of the goodly Cedar, Ezech. 17. 23. Psal. 80. 10. and the tall Cedar, Isa. 37. 24. 2. As these are tall trees, so they are strong, and therefore ordinarily used in buildings, strong and yet light. Hence when the Holy Ghost sometimes would express the great power of God, he expresseth it under this Notion, The voice of the Lord breaketh the Cedars in Lebanon, Psal. 29. v. 5. Firs and Cedars are apt to bear great weights and yet without any great loading of the building.
hence you read of the goodly Cedar, Ezekiel 17. 23. Psalm 80. 10. and the tall Cedar, Isaiah 37. 24. 2. As these Are tall trees, so they Are strong, and Therefore ordinarily used in buildings, strong and yet Light. Hence when the Holy Ghost sometime would express the great power of God, he Expresses it under this Notion, The voice of the Lord breaks the Cedars in Lebanon, Psalm 29. v. 5. Firs and Cedars Are apt to bear great weights and yet without any great loading of the building.
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3. It is observed of them that they are very durable. Naturalists, say, that they are not as other wood subject to worms, nor (so soon) to rottenness and decay, as other wood is.
3. It is observed of them that they Are very durable. Naturalists, say, that they Are not as other wood Subject to worms, nor (so soon) to rottenness and decay, as other wood is.
The Triumphant part of the Church, is that part of it, who (God having in the time of their life called them out of the Paganish and unbelieving World and they afterward finished their course) are called also by God out of this sensible, sinful, elementary World to the enjoyment of himself in glory.
The Triumphant part of the Church, is that part of it, who (God having in the time of their life called them out of the Paganish and unbelieving World and they afterwards finished their course) Are called also by God out of this sensible, sinful, elementary World to the enjoyment of himself in glory.
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When Jacob in his Journey to Padan-Aram, had had that notable Vision, he breaketh out in the morning into this expression, v. 17. How dreadful is this place!
When Jacob in his Journey to Padan-aram, had had that notable Vision, he breaks out in the morning into this expression, v. 17. How dreadful is this place!
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These are thrice called. 1. Out of the Pagan World, to the acknowledgment of the Doctrine of the Gospel. 2. Out of the unbelieving World, to partake of the Lord Jesus Christ and his Grace by true and lively Faith. 3. Out of the sensible sinful World, to the Inheritance of glory. The other part of the Church, is that which is usually called Militant, and is the whole number of those whom God hath called out of the Paganish World, to the acknowledgment of the Lord Jesus Christ, and the Doctrine of the Gospel. This is again distinguished into that which is Invisible, and that which is Visible. The Invisible part is that whole number of men and women in the World, which the Lord by his Gospel hath called out of darkness into marvelous light, out of a state of Nature, into a state of Grace.
These Are thrice called. 1. Out of the Pagan World, to the acknowledgment of the Doctrine of the Gospel. 2. Out of the unbelieving World, to partake of the Lord jesus christ and his Grace by true and lively Faith. 3. Out of the sensible sinful World, to the Inheritance of glory. The other part of the Church, is that which is usually called Militant, and is the Whole number of those whom God hath called out of the Paganish World, to the acknowledgment of the Lord jesus christ, and the Doctrine of the Gospel. This is again distinguished into that which is Invisible, and that which is Visible. The Invisible part is that Whole number of men and women in the World, which the Lord by his Gospel hath called out of darkness into marvelous Light, out of a state of Nature, into a state of Grace.
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Some agreeing it to be the whole number of People over the face of the whole Earth, called out from a state of Paganism, to the embracing of the Doctrine of the Gospel.
some agreeing it to be the Whole number of People over the face of the Whole Earth, called out from a state of Paganism, to the embracing of the Doctrine of the Gospel.
as the Irish Sea, the English Sea, the Mediterranean Sea, the Baltick Sea, &c. so as this great body is divided into several Countries, it receives several denominations,
as the Irish Sea, the English Sea, the Mediterranean Sea, the Baltic Sea, etc. so as this great body is divided into several Countries, it receives several denominations,
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as The Church of England, Scotland, France, &c. And as again in a particular Nation (suppose England) it is impossible that the whole body of Professors should meet in one place;
as The Church of England, Scotland, France, etc. And as again in a particular nation (suppose England) it is impossible that the Whole body of Professors should meet in one place;
and therefore there are several places of Publick Worship, and several Precincts of People who meet together in several places to worship God, (yet all agreeing in the same Doctrine of Faith,
and Therefore there Are several places of Public Worship, and several Precincts of People who meet together in several places to worship God, (yet all agreeing in the same Doctrine of Faith,
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and order of serving God) so there are in the World thousands of such Bodies which are called particular Churches, and are under the inspection of several Officers;
and order of serving God) so there Are in the World thousands of such Bodies which Are called particular Churches, and Are under the inspection of several Officers;
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For their Notion who think that the Church of God must needs be such an even number as can meet together in the same numerical acts of Worship, in one place ▪ we conceive it stands upon no such bottom, that it deserves any pains in the confutation of it;
For their Notion who think that the Church of God must needs be such an even number as can meet together in the same numerical acts of Worship, in one place ▪ we conceive it Stands upon no such bottom, that it deserves any pains in the confutation of it;
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1. From the letter of Scripture, 1 Tim. 3. 15. That thou mayess know how thou oughtest to behave thy self in the House of God, which is the Church of the living God.
1. From the Letter of Scripture, 1 Tim. 3. 15. That thou mayess know how thou Ought to behave thy self in the House of God, which is the Church of the living God.
this is called the House of God, Heb. 3. 6. Christ is said to be faithful as a Son over his own house, whose house, saith he, we are, &c. I shall not here dispute the Question,
this is called the House of God, Hebrew 3. 6. christ is said to be faithful as a Son over his own house, whose house, Says he, we Are, etc. I shall not Here dispute the Question,
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the Saints are the lively Stones, built up into this Spiritual House, 1 Pet. 2. 5. and they are built upon the foundation of his Apostles and Prophets, Jesus Christ himself being the chief Corner Stone;
the Saints Are the lively Stones, built up into this Spiritual House, 1 Pet. 2. 5. and they Are built upon the Foundation of his Apostles and prophets, jesus christ himself being the chief Corner Stone;
and upon that account they are also his House. Is an House the place where a man abideth and dwelleth? so is the Church to the Lord Jesus Christ; that's the place where he dwelleth:
and upon that account they Are also his House. Is an House the place where a man Abideth and dwells? so is the Church to the Lord jesus christ; that's the place where he dwells:
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Is the House a man's resting place? so is Zion to God, 2 Chron. 6. 41. Psal. 132. 8, 13, 14. The Lord hath chosen Zion, he hath desired it for his habitation.
Is the House a Man's resting place? so is Zion to God, 2 Chronicles 6. 41. Psalm 132. 8, 13, 14. The Lord hath chosen Zion, he hath desired it for his habitation.
I come to the Application, which shall be in four words. This Notion speaks the Churches 1. Dignity, 2. Duty, 3. Security, 4. Probability of Reformation. In the first place;
I come to the Application, which shall be in four words. This Notion speaks the Churches 1. Dignity, 2. Duty, 3. Security, 4. Probability of Reformation. In the First place;
When the Spouse desired to be informed where Christ fed, her answer was, Go thy way forth by the footsteps of the Flock, Cant. 1. 7. Is that a man's House where he keeps his Wife, his Children, his Servants? such is the Church, there Christ keeps his Children, his Servants, his Spouse.
When the Spouse desired to be informed where christ fed, her answer was, Go thy Way forth by the footsteps of the Flock, Cant 1. 7. Is that a Man's House where he keeps his Wife, his Children, his Servants? such is the Church, there christ keeps his Children, his Servants, his Spouse.
Is a man's House the place where he spends what he hath? such is the Church, there it is that Christ gives out grace and glory, yea and every good thing. Lastly;
Is a Man's House the place where he spends what he hath? such is the Church, there it is that christ gives out grace and glory, yea and every good thing. Lastly;
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Is a man's House the place where he is protected and defended? such is the Church to Christ, there he expe••s protection for his great Name, his Ordinances, &c. But this is enough to have shewed you the propriety of the Metaphor. But,
Is a Man's House the place where he is protected and defended? such is the Church to christ, there he expe••s protection for his great Name, his Ordinances, etc. But this is enough to have showed you the propriety of the Metaphor. But,
than to dwell in the Tents of wickedness, Psal. 84. 10. Hear David expressing himself, Psal. 27. 4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the daies of my life, to behold the beauty of the Lord,
than to dwell in the Tents of wickedness, Psalm 84. 10. Hear David expressing himself, Psalm 27. 4. One thing have I desired 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,
None is a true Believer, but he immediately, by his Profession of that Faith, makes himself a Member of the Catholick Visible Church; and he will desire to unite himself to the particular Assemblies, which are parts of that Catholick Body.
None is a true Believer, but he immediately, by his Profession of that Faith, makes himself a Member of the Catholic Visible Church; and he will desire to unite himself to the particular Assemblies, which Are parts of that Catholic Body.
and a Professing ▪ People may have their great failings, (the Lord be merciful to the Professors of England for theirs) but yet take them (notwithstanding all) and they are the best People in the World;
and a Professing ▪ People may have their great failings, (the Lord be merciful to the Professors of England for theirs) but yet take them (notwithstanding all) and they Are the best People in the World;
The Wise man commands us to keep our feet when we go into the House of God, Eccles. 5. And God bid Moses put off the shoes from off his feet, upon this account,
The Wise man commands us to keep our feet when we go into the House of God, Eccles. 5. And God bid Moses put off the shoes from off his feet, upon this account,
Those that take upon them the Profession of Religion, stand concerned to be holy; and those that are entred into the Profession of it stand concerned to be holy;
Those that take upon them the Profession of Religion, stand concerned to be holy; and those that Are entered into the Profession of it stand concerned to be holy;
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and burn Incense to Baal, and walk after other Gods whom you know not, and come and stand before me in this House which is called by my Name? — Is this House which is called by my Name become a Den of Robbers, &c. And that, Amos 3. 2. You only have I known of all the Families of the Earth;
and burn Incense to Baal, and walk After other God's whom you know not, and come and stand before me in this House which is called by my Name? — Is this House which is called by my Name become a Den of Robbers, etc. And that, Amos 3. 2. You only have I known of all the Families of the Earth;
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3. I may add a third Argument, it is that of the Apostle, Heb. 3. 6. — Whose House we are, if we hold fast the confidence and rejoycing of hope firm to the end.
3. I may add a third Argument, it is that of the Apostle, Hebrew 3. 6. — Whose House we Are, if we hold fast the confidence and rejoicing of hope firm to the end.
The Gates of Hell shall not prevail against it, Matth. 16. 18. with many others of the like nature, particular Churches may be destroyed and rooted out.
The Gates of Hell shall not prevail against it, Matthew 16. 18. with many Others of the like nature, particular Churches may be destroyed and rooted out.
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Is the Church Christ's House, and the Saints House? what cause have we to bless God who hath cast our Lot within the Pales of the Church? And how do we all stand concerned not to forsake her Assemblies.
Is the Church Christ's House, and the Saints House? what cause have we to bless God who hath cast our Lot within the Pales of the Church? And how do we all stand concerned not to forsake her Assemblies.
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So I chose rather to interpret these metaphorical terms than (as some) concerning Persons. I shall shew you the propriety of the Metaphor in a few particulars.
So I chosen rather to interpret these metaphorical terms than (as Some) Concerning Persons. I shall show you the propriety of the Metaphor in a few particulars.
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It is lame if it wants any Ordinance of God, but it loseth the nature of a Church if it wants all Ordinances. That which makes a Church to be a Church, is Union and Fellowship;
It is lame if it Wants any Ordinance of God, but it loses the nature of a Church if it Wants all Ordinances. That which makes a Church to be a Church, is union and Fellowship;
now the Word of God, and the Doctrine of Faith contained in the Word and the Ordinances for Worship and Order, are those things in which the Church hath its Fellowship, by which the Members of the Church have Fellowship both with God, and also one with another.
now the Word of God, and the Doctrine of Faith contained in the Word and the Ordinances for Worship and Order, Are those things in which the Church hath its Fellowship, by which the Members of the Church have Fellowship both with God, and also one with Another.
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The weight of every Tile in the House lies upon the Rafters, and the whole Building is laid upon the groundsel and dormans, and wall plates, and studds; all which come under these two Notions of Beams and Rafters.
The weight of every Tile in the House lies upon the Rafters, and the Whole Building is laid upon the groundsel and Dormans, and wall Plataea, and studs; all which come under these two Notions of Beams and Rafters.
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the Faith and Obedience of every particular Member of the Church is builded upon the Word of Promise, and the Word of Precept. Our Faith is built upon the Promises of the Word;
the Faith and obedience of every particular Member of the Church is built upon the Word of Promise, and the Word of Precept. Our Faith is built upon the Promises of the Word;
yet the same Doctrine and Profession of Faith, and the practice of the same Ordinances of Worship running through them all, makes the whole but one Body, one Church, the House of the Living God.
yet the same Doctrine and Profession of Faith, and the practice of the same Ordinances of Worship running through them all, makes the Whole but one Body, one Church, the House of the Living God.
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If the Doctrine of Faith, owned and professed in it, be as it were heart of Oke, pure Doctrine, taken out of the heart of the Written Word, not sappy through the additions of Humane Inventions,
If the Doctrine of Faith, owned and professed in it, be as it were heart of Oak, pure Doctrine, taken out of the heart of the Written Word, not sappy through the additions of Humane Inventions,
if the Ordinances for Worship practised in it, be pure Ordinances, if the Tabernacle be according to the Pattern of the Mount, according to the form of sound words,
if the Ordinances for Worship practised in it, be pure Ordinances, if the Tabernacle be according to the Pattern of the Mount, according to the from of found words,
they are the Beams and Rafters of the House of God, hewed out, framed and fitted to the Building, by him who was the Master-builder, the Lord Jesus Christ, and laid by him.
they Are the Beams and Rafters of the House of God, hewed out, framed and fitted to the Building, by him who was the Masterbuilder, the Lord jesus christ, and laid by him.
and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, Eph. 4. 16. Our Divines say, that Christ is the Foundation of the Church in a double sense. 1. He is Fundamentum Salutis, the Foundation of Salvation in the Church:
and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, Ephesians 4. 16. Our Divines say, that christ is the Foundation of the Church in a double sense. 1. He is Fundamentum Salutis, the Foundation of Salvation in the Church:
and turns into an Antichristian Synagogue. Now I say, this commends to every Christian, the Doctrine of Faith, and the Ordinances of God. There is an Excellency in Entity or Being: Hence whatsoever it be which gives Being to a thing,
and turns into an Antichristian Synagogue. Now I say, this commends to every Christian, the Doctrine of Faith, and the Ordinances of God. There is an Excellency in Entity or Being: Hence whatsoever it be which gives Being to a thing,
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because it is the Principle of a more Noble Being, so (doubtless) if there were any such Universal Soul, which gave Life, Being, Motion, Form, Union, to all the World, it would be a more excellent substance than any particular Soul is.
Because it is the Principle of a more Noble Being, so (doubtless) if there were any such Universal Soul, which gave Life, Being, Motion, From, union, to all the World, it would be a more excellent substance than any particular Soul is.
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Yet they are Anima E•clesiae, as it were the Soul of the Church of God, without which the Church would be no such thing as the Church of the Living God:
Yet they Are Anima E•clesiae, as it were the Soul of the Church of God, without which the Church would be no such thing as the Church of the Living God:
and by this you may also discern a lame and imperfect Church. Look as in a Building there are some more principal Beams and pieces of Timber, without which there can be no House, no Building:
and by this you may also discern a lame and imperfect Church. Look as in a Building there Are Some more principal Beams and Pieces of Timber, without which there can be no House, no Building:
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for the temporary want or suspension of the Exercise of some Ordinances, (which was the case of the Jewish Church in the Wilderness as to Circumcision) but yet the Church that wanteth such Ordinances is imperfect and lame.
for the temporary want or suspension of the Exercise of Some Ordinances, (which was the case of the Jewish Church in the Wilderness as to Circumcision) but yet the Church that Wants such Ordinances is imperfect and lame.
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We need no further Evidence of this than what we have in God's Epistles to the seven Churches of Asia, recorded by St. John in the second and third Chapters of the Revelation. The Church of Smyrna was a decaying Church:
We need no further Evidence of this than what we have in God's Epistles to the seven Churches of Asia, recorded by Saint John in the second and third Chapters of the Revelation. The Church of Smyrna was a decaying Church:
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From that time that Jeroboam set up the Calves at Dan and Bethel, and the Kings of Judah set up Altars in Groves, the Church of the Jews was a declining, decaying Church,
From that time that Jeroboam Set up the Calves At Dan and Bethel, and the Kings of Judah Set up Altars in Groves, the Church of the jews was a declining, decaying Church,
and lies buried in its Ruines this day. Thirdly. From this Notion, may be drawn a great argument both for unity, and uniformity. Ʋnity in matters of faith. Ʋniformity in matters of practice.
and lies buried in its Ruins this day. Thirdly. From this Notion, may be drawn a great argument both for unity, and uniformity. Ʋnity in matters of faith. Ʋniformity in matters of practice.
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The Doctrine of unity in the Church of the Gospel is exceedingly pressed in Scripture, scarce is there any one of the Epistles of the Apostles, in which, it is not again and again pressed;
The Doctrine of unity in the Church of the Gospel is exceedingly pressed in Scripture, scarce is there any one of the Epistles of the Apostles, in which, it is not again and again pressed;
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and indeed never more need of it, but it hath not been duly considered, that considering the corrupt state of man, The former union must be the Mother of the latter.
and indeed never more need of it, but it hath not been duly considered, that considering the corrupt state of man, The former Union must be the Mother of the latter.
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For as all love is founded in some similitude, so this love and affection where it hath any where grown up to its due heighth, we shall find, hath been founded in the similitude of understanding,
For as all love is founded in Some similitude, so this love and affection where it hath any where grown up to its due height, we shall find, hath been founded in the similitude of understanding,
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and de facto it is evident, that amongst Christians of different persuasions in the things of God, there hath seldom been an intireness of cordial affection.
and de facto it is evident, that among Christians of different persuasions in the things of God, there hath seldom been an entireness of cordial affection.
therefore I do not Commend them, nor yet blame the exhortation of brethren of divided Principles to an union in affection, forbearing one another where all things have not been alike revealed to all;
Therefore I do not Commend them, nor yet blame the exhortation of brothers of divided Principles to an Union in affection, forbearing one Another where all things have not been alike revealed to all;
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for if there could be unity in Judgment and uniformity in practice, (which the Apostle calls a thinking and a speaking the same things) the other union of affection would follow more readily:
for if there could be unity in Judgement and uniformity in practice, (which the Apostle calls a thinking and a speaking the same things) the other Union of affection would follow more readily:
on the other side, the difference of these Beams and Rafters, whiles one Church holds one thing in ma•ter of faith, another Church holdeth another thing;
on the other side, the difference of these Beams and Rafters, while one Church holds one thing in ma•ter of faith, Another Church holds Another thing;
or that they rightly understood each other;) yet doubtless, this breach of unity, as to matters of Judgment, in things relating to the Doctrine of Faith,
or that they rightly understood each other;) yet doubtless, this breach of unity, as to matters of Judgement, in things relating to the Doctrine of Faith,
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O therefore study unity, and study uniformity: you strengthen the building by both these, you weaken it, by dividing or disagreeing (at least to open notice.) It is to me very remarkable that St. Paul almost in every Epistle presseth these things,
Oh Therefore study unity, and study uniformity: you strengthen the building by both these, you weaken it, by dividing or disagreeing (At least to open notice.) It is to me very remarkable that Saint Paul almost in every Epistle Presseth these things,
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Doest thou therefore O Christian, differ from other Christians amongst whom thou livest, in any matter of faith, or in any matter of practice, as to fellowship in Ordinances? sit not down Satisfied,
Dost thou Therefore Oh Christian, differ from other Christians among whom thou Livest, in any matter of faith, or in any matter of practice, as to fellowship in Ordinances? fit not down Satisfied,
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but lock up their private opinions, and make it a great piece of their art to conceal themselves and to lurk under ambiguous phrases, &c. It is true some are too open:
but lock up their private opinions, and make it a great piece of their art to conceal themselves and to lurk under ambiguous phrases, etc. It is true Some Are too open:
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the Apostle Commands him that in an indifferent thing hath a particular faith, to have it to himself before God, Rom. 14. 22. that is to be understood as to the open publishing of it to the disturbance of others,
the Apostle Commands him that in an indifferent thing hath a particular faith, to have it to himself before God, Rom. 14. 22. that is to be understood as to the open publishing of it to the disturbance of Others,
but in the mean time (doubtless) a prudent discovery of such dissents, to able and faithful Persons of a differing Judgment, would much contribute to the unity of Christians.
but in the mean time (doubtless) a prudent discovery of such dissents, to able and faithful Persons of a differing Judgement, would much contribute to the unity of Christians.
2. Especially 2dly, If they would be willing to be convinced, and to hear arguments against themselves, to bring forth their strong reasons and to hear others bring forth theirs also:
2. Especially 2dly, If they would be willing to be convinced, and to hear Arguments against themselves, to bring forth their strong Reasons and to hear Others bring forth theirs also:
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and pietatem discendi rather then discutiendi acumen, a pious mind to learn rather then a defire to shew their quaintness in arguing their own cause (which Augustine lamented that he did not do in his reading the Scriptures whiles he was a young man.)
and pietatem discendi rather then discutiendi acumen, a pious mind to Learn rather then a desire to show their quaintness in arguing their own cause (which Augustine lamented that he did not do in his reading the Scriptures while he was a young man.)
3. And 3dly, If to all this Christians would add Prayer unto that God who revealeth truth to his People, it would highly contribute to this unity I am pleading for, it is a piece of Christs intercession for us that we might be one.
3. And 3dly, If to all this Christians would add Prayer unto that God who Revealeth truth to his People, it would highly contribute to this unity I am pleading for, it is a piece of Christ Intercession for us that we might be one.
and attaining to this happiness, but learn that piety and prudence which the Apostle Commands and reason dictateth, viz. To keep the things wherein they dissent to themselves and walk together so far forth,
and attaining to this happiness, but Learn that piety and prudence which the Apostle Commands and reason dictateth, viz. To keep the things wherein they dissent to themselves and walk together so Far forth,
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yet the weakness of them, or rather indeed our weakness would not be so manifest to our enemies nor our nakedness so much discovered unto them that hate us.
yet the weakness of them, or rather indeed our weakness would not be so manifest to our enemies nor our nakedness so much discovered unto them that hate us.
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Is the Doctrine of faith? And are the Ordinances of God, the Beams, and Rafters of the Church? How much are we then all concerned to keep them in their strength, and purity, and beauty. We are Commanded to contend earnestly for the faith, which was delivered once to the Saints, Jude.
Is the Doctrine of faith? And Are the Ordinances of God, the Beams, and Rafters of the Church? How much Are we then all concerned to keep them in their strength, and purity, and beauty. We Are Commanded to contend earnestly for the faith, which was Delivered once to the Saints, U^de.
but to the subverting of the hearers, which the Apostle warns Timothy against, 2 Tim. 2. 14. and there is a striving about things that are indifferent and it may be granted on both sides to be so.
but to the subverting of the hearers, which the Apostle warns Timothy against, 2 Tim. 2. 14. and there is a striving about things that Are indifferent and it may be granted on both sides to be so.
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and there is a striving for a true Worship of God, and a pure administration of Ordinances, according to the rule of the word, without the mixture of Ceremonies and humane Inventions.
and there is a striving for a true Worship of God, and a pure administration of Ordinances, according to the Rule of the word, without the mixture of Ceremonies and humane Inventions.
and what man is there that doth not take himself concerned to take care of the Beams and Rafters of hishouse, that nothing comes to them which may expose them to a sudden putrefaction and rotenness,
and what man is there that does not take himself concerned to take care of the Beams and Rafters of hishouse, that nothing comes to them which may expose them to a sudden putrefaction and rotenness,
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I Am now come to the last Proposition which I observed out of these Words, with which I shall close my discourses, both upon this verse, and upon this whole Chapter. The point is this:
I Am now come to the last Proposition which I observed out of these Words, with which I shall close my discourses, both upon this verse, and upon this Whole Chapter. The point is this:
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Zion of old was called the perfection of beauty, Psal. 50. 2. strength and beauty were said to be in the Sanctuary, Psal. 96. 6. the feet of them who bring glad tidings of peace are called beautiful, Rom. 10. 15. the Sanctuary indeed of old had an external beauty, it was full of Gold,
Zion of old was called the perfection of beauty, Psalm 50. 2. strength and beauty were said to be in the Sanctuary, Psalm 96. 6. the feet of them who bring glad tidings of peace Are called beautiful, Rom. 10. 15. the Sanctuary indeed of old had an external beauty, it was full of Gold,
the orderly administration of Gospel institutions is a comely thing in the Eyes of a Spiritual Soul, the simplicity of the Gospel administrations hinders not the beauty at all.
the orderly administration of Gospel institutions is a comely thing in the Eyes of a Spiritual Soul, the simplicity of the Gospel administrations hinders not the beauty At all.
The sober, grown Person, thinks a suit of plain Spanish cloth, as beautiful, as the Child thinks its gay coat, whose colours it may be are more diverse and the ribbands about it of several colours,
The Sobrium, grown Person, thinks a suit of plain Spanish cloth, as beautiful, as the Child thinks its gay coat, whose colours it may be Are more diverse and the ribbons about it of several colours,
They were all but shadows of things to come. The substance is ours. What sober Person lives in a Congregation, where the Sabbaths of God are strictly observed:
They were all but shadows of things to come. The substance is ours. What Sobrium Person lives in a Congregation, where the Sabbaths of God Are strictly observed:
where the Pastor powerfully, plainly, clearly, gravely, Preacheth the wholesome Doctrines of the Gospel, Prays powerfully and Spiritually, where the Word of God is read,
where the Pastor powerfully, plainly, clearly, gravely, Preacheth the wholesome Doctrines of the Gospel, Prays powerfully and Spiritually, where the Word of God is read,
God hath stamped a certain secret Majesty upon every holy institution of his, which Commandeth love and reverence for it, from all sober Persons, who have not outlawed both their reason and Religion too,
God hath stamped a certain secret Majesty upon every holy Institution of his, which Commands love and Reverence for it, from all Sobrium Persons, who have not outlawed both their reason and Religion too,
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When the Gospel is Preached ▪ what is Preached but Christ crucified, and what is that which is represented in the Sacrament but a Christ crucified? The whole Gospel administration is a goodly thing,
When the Gospel is Preached ▪ what is Preached but christ Crucified, and what is that which is represented in the Sacrament but a christ Crucified? The Whole Gospel administration is a goodly thing,
and hath such a loveliness attends the pure dispensation of it, that the superadding of any humane inventions, is but like adding black patches to a lovely face, without which it was far more beautiful.
and hath such a loveliness attends the pure Dispensation of it, that the superadding of any humane Inventions, is but like adding black Patches to a lovely face, without which it was Far more beautiful.
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and the influences of his grace, unto Peoples Souls; so they are exceeding beautiful: they are those performances in which the Soul seeth Christ, and meets with Christ;
and the influences of his grace, unto Peoples Souls; so they Are exceeding beautiful: they Are those performances in which the Soul sees christ, and meets with christ;
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2. The 2d thing which the Proposition praedicates concerning the word and Ordinances, is power and Efficacy, and usefulness, I observed to you concerning Cedars, that as they had much beauty and goodliness in them:
2. The 2d thing which the Proposition predicates Concerning the word and Ordinances, is power and Efficacy, and usefulness, I observed to you Concerning Cedars, that as they had much beauty and goodliness in them:
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so they had much strength in them, which made them very useful for Beams and Rafters, fit to bear the weight of materials in building laid upon them and to uphold the building.
so they had much strength in them, which made them very useful for Beams and Rafters, fit to bear the weight of materials in building laid upon them and to uphold the building.
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how often doth holy David speak to this in that excellent Psalm, Psal. 119. v. 49. Remember thy Word into thy servant upon which thou hast caused me to hope, v. 15. This is my comfort in my affliction for thy Word hath quickened me, 81. My Soul fainteth for thy Salvation:
how often does holy David speak to this in that excellent Psalm, Psalm 119. v. 49. remember thy Word into thy servant upon which thou hast caused me to hope, v. 15. This is my Comfort in my affliction for thy Word hath quickened me, 81. My Soul fainteth for thy Salvation:
Nay herein doth the wonderful power of the Word of God appear above the strength of Cedars, you must Imagine a Cedar Beam of some proportionable bigness to bear the great weight of a building, every stick of Cedar will not do it.
Nay herein does the wondered power of the Word of God appear above the strength of Cedars, you must Imagine a Cedar Beam of Some proportionable bigness to bear the great weight of a building, every stick of Cedar will not do it.
But now not the whole Word of God only, but a particular promise, will strangely support and bear up the whole weight of a Soul sinking into despair, I have heretofore given you strange instances in this case,
But now not the Whole Word of God only, but a particular promise, will strangely support and bear up the Whole weight of a Soul sinking into despair, I have heretofore given you strange instances in this case,
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and bear up a sinking Soul, but they have an active, working power, to cast down the strong holds of the Soul (according to that of the Apostle 2. Cor. 10. 4) The Weapons of our warfare, are not carnal,
and bear up a sinking Soul, but they have an active, working power, to cast down the strong holds of the Soul (according to that of the Apostle 2. Cor. 10. 4) The Weapons of our warfare, Are not carnal,
but mighty through God, to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth it self against the knowledge of God,
but mighty through God, to the pulling down of strong holds, casting down Imaginations, and every high thing that Exalteth it self against the knowledge of God,
3. The third thing which my Proposition predicateth of the Word & Ordinances of God is sweetness. This is one thing which I observed to you concerning the C•dar wood, and the pine Tree they were of a grateful and delightful smell.
3. The third thing which my Proposition predicateth of the Word & Ordinances of God is sweetness. This is one thing which I observed to you Concerning the C•dar wood, and the pine Tree they were of a grateful and delightful smell.
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What is sweeter then honey saith Sampson; Judg. 14. 18. Holy David •elleth him, Psal. 19. 10. The word of God is sweeter then the hony or the hony comb, and Psal. 119. 104. He doubleth the Expression for the further confirmation of it.
What is Sweeten then honey Says Sampson; Judges 14. 18. Holy David •elleth him, Psalm 19. 10. The word of God is Sweeten then the honey or the honey comb, and Psalm 119. 104. He doubles the Expression for the further confirmation of it.
4. A fourth thing which the Proposition predicateth of the Word and Ordinances of God, is their duration, they are of an incorruptible Nature, as Cedar and Fir, or Pine: Not subject to corruption,
4. A fourth thing which the Proposition predicateth of the Word and Ordinances of God, is their duration, they Are of an incorruptible Nature, as Cedar and Fir, or Pine: Not Subject to corruption,
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They are the words of God, that are the pleasant words, of which Solomon saith, Prov. 16. 24. Pleasant words are as an hony comb: Sweet to the Soul and health to the bones. The sweetness, that resulteth to the Spiritual sense, from the word of God, ariseth from two things.
They Are the words of God, that Are the pleasant words, of which Solomon Says, Curae 16. 24. Pleasant words Are as an honey comb: Sweet to the Soul and health to the bones. The sweetness, that resulteth to the Spiritual sense, from the word of God, arises from two things.
God will speak peace to his People (saith the Psalmist) and he creates the fruit of the lips peace, peace, (saith the Prophet;) this joy is indeed of different degrees, there is the rejoicing of hope, for hope growing from a true Root bringeth forth some fruit of joy in the Soul,
God will speak peace to his People (Says the Psalmist) and he creates the fruit of the lips peace, peace, (Says the Prophet;) this joy is indeed of different Degrees, there is the rejoicing of hope, for hope growing from a true Root brings forth Some fruit of joy in the Soul,
But yet even this joy hath a great deal of sweetness, but Oh! How great is that sweetness which is the riper fruit of assurance, that peace which passeth all understanding;
But yet even this joy hath a great deal of sweetness, but Oh! How great is that sweetness which is the riper fruit of assurance, that peace which passes all understanding;
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but that also which is profitable, David saies, that the Law of the Lord doth convert the Soul, makes wise the simple, enlightens the Eyes, that they are useful to warn us, and that in keeping them there is great reward.
but that also which is profitable, David Says, that the Law of the Lord does convert the Soul, makes wise the simple, enlightens the Eyes, that they Are useful to warn us, and that in keeping them there is great reward.
By the word and the Ordinances of God the Soul hath wherewithal to answer the tempter, in that it finds arguments to help it in repelling a secret motion to sin, &c. This makes the Word and Ordinances of God exceeding sweet to gracious Souls as they are those things by which the Soul is profited.
By the word and the Ordinances of God the Soul hath wherewithal to answer the tempter, in that it finds Arguments to help it in repelling a secret motion to since, etc. This makes the Word and Ordinances of God exceeding sweet to gracious Souls as they Are those things by which the Soul is profited.
The heart of man (naturally) doth not love purity, but the Spiritual heart that is conformed to the image of God loves it ▪ It is turned into the likeness of the word,
The heart of man (naturally) does not love purity, but the Spiritual heart that is conformed to the image of God loves it ▪ It is turned into the likeness of the word,
Our Saviour speaketh to this purpose, Heaven and Earth shall pass away, but one jot or tittle of the Law shall not pass away until all these be fulfilled.
Our Saviour speaks to this purpose, Heaven and Earth shall pass away, but one jot or tittle of the Law shall not pass away until all these be fulfilled.
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I will open this a little. 1. The Ordinances of the Gospel endure for ever. Herein the excellency of the Gospel dispensation appeareth, above the legal dispensation.
I will open this a little. 1. The Ordinances of the Gospel endure for ever. Herein the excellency of the Gospel Dispensation appears, above the Legal Dispensation.
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The Law brought nothing to perfection (faith the Apostle to the H•brews) the Ordinances of worship under the Law were but shadows and types which ceased,
The Law brought nothing to perfection (faith the Apostle to the H•brews) the Ordinances of worship under the Law were but shadows and types which ceased,
or at least when he dyed, but the Ordinances which are as the beams and Rafters of the Gospel Church are durable and do not pass away. The Jewish Priesthood ceased;
or At least when he died, but the Ordinances which Are as the beams and Rafters of the Gospel Church Are durable and do not pass away. The Jewish Priesthood ceased;
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But the Gospel Ministry continues, Christ hath promised to be with them to the End of the World, God hath given Apastles, Prophets, Evangelists, Pastors,
But the Gospel Ministry continues, christ hath promised to be with them to the End of the World, God hath given Apastles, prophets, Evangelists, Pastors,
and Teachers, for the perfecting of the Saints until we all come in the Unity of the faith and of the knowledge of the Son of God unto a perfect man ▪ unto the measure of the stature of the fulness of Christ.
and Teachers, for the perfecting of the Saints until we all come in the Unity of the faith and of the knowledge of the Son of God unto a perfect man ▪ unto the measure of the stature of the fullness of christ.
but the Ordinance of the Lords Supper (which comes instead of this) is an Ordinance by which we shew the death of Christ until his coming again, 1 Cor. 11. 2. The word of God in particular indureth for ever.
but the Ordinance of the lords Supper (which comes instead of this) is an Ordinance by which we show the death of christ until his coming again, 1 Cor. 11. 2. The word of God in particular Endureth for ever.
or concerning the state of man, or any thing relating to his duty, or whether they be such as are promisory, they are of an immortal Nature, the reason is,
or Concerning the state of man, or any thing relating to his duty, or whither they be such as Are promissory, they Are of an immortal Nature, the reason is,
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whether it be the word of precept, or the word of promise, doth much depend upon the truth of it. Now the truth of it being perpetual, the vertue of it must also be so, supposing the same concurrence of that holy Spirit which must be to make the Word of any use or vertue at any time, I have spoken enough to the Explication of the point;
whither it be the word of precept, or the word of promise, does much depend upon the truth of it. Now the truth of it being perpetual, the virtue of it must also be so, supposing the same concurrence of that holy Spirit which must be to make the Word of any use or virtue At any time, I have spoken enough to the Explication of the point;
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Hence (in the first place) you may observe a great difference betwixt the Legal and the Gospel Ministry; And (consequently) the excellency of the latter above the former.
Hence (in the First place) you may observe a great difference betwixt the Legal and the Gospel Ministry; And (consequently) the excellency of the latter above the former.
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The Beams and Rafters of the Church under the law they were not of Cedar, they lasted no longer then until the timeof reformation. The Evangelist St. John saith.
The Beams and Rafters of the Church under the law they were not of Cedar, they lasted no longer then until the timeof Reformation. The Evangelist Saint John Says.
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Or whether you take Trut• for Certainty, and that which hath in it porpetuity and dur•bleness; that also came by Christ, who put an end to the Ce•emonial law, which consisted of temporary Ordinances for worship, &c. It is true, the Doctrine of the Law and Gospel, the Propositions of truth, contained in both are much one and the same.
Or whither you take Trut• for Certainty, and that which hath in it porpetuity and dur•bleness; that also Come by christ, who put an end to the Ce•emonial law, which consisted of temporary Ordinances for worship, etc. It is true, the Doctrine of the Law and Gospel, the Propositions of truth, contained in both Are much one and the same.
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The moral precepts the same, and the promises the same, &c. Yet that great Proposition of truth De M•ssia venturo, concerning the star that should come forth out of Jacob, the coming of Shiloh. The raising of the great Prophet like to Moses, &c. This Proposition, was perfected in the Gospel,
The moral Precepts the same, and the promises the same, etc. Yet that great Proposition of truth De M•ssia venturo, Concerning the star that should come forth out of Jacob, the coming of Shiloh. The raising of the great Prophet like to Moses, etc. This Proposition, was perfected in the Gospel,
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and turned into another of far more comfort to us, viz. That Christ is come, and hath dyed for our si•s, &c. But all the Propositions of the Gospel are of eternal truth,
and turned into Another of Far more Comfort to us, viz. That christ is come, and hath died for our si•s, etc. But all the Propositions of the Gospel Are of Eternal truth,
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2. Observe from hence ▪ The blindness of many Peoples Eyes, and the hardness of our hearts, together with the unreasonableness of unbelief. You have heard that there is a Beauty and a sweetness in the Word and Ordinances of God, they are beautiful to the Eye,
2. Observe from hence ▪ The blindness of many Peoples Eyes, and the hardness of our hearts, together with the unreasonableness of unbelief. You have herd that there is a Beauty and a sweetness in the Word and Ordinances of God, they Are beautiful to the Eye,
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They see more beauty in a play-book, or an history, then they can see in the holy Word of God, the reason is this, they are void of Spiritudl senses, they have their exteriour carnal senses, they can tast sweetness in an Hony-Comb, but they have not any Spiritual sense, they can tast no sweetness in the Word of God, which to Davids tast was sweeter then the Hony-comb.
They see more beauty in a playbook, or an history, then they can see in the holy Word of God, the reason is this, they Are void of Spiritudl Senses, they have their exterior carnal Senses, they can taste sweetness in an Hony-Comb, but they have not any Spiritual sense, they can taste no sweetness in the Word of God, which to Davids taste was Sweeten then the Honeycomb.
2. As it discovers the want of Spiritual sense, in an unbelievers Soul, so it also discovers the hardness of mens hearts. The Word and Ordinances of God, have a power and Efficacy in them, but alas!
2. As it discovers the want of Spiritual sense, in an unbelievers Soul, so it also discovers the hardness of men's hearts. The Word and Ordinances of God, have a power and Efficacy in them, but alas!
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The Word of God, is the greet supporter of Souls, under all afflictions, temtations, in all distresses and agonies, &c. God is indeed pleased as to some of his People to give them in sensible evidences of his love, sealing them up, (by way of assurance of his love) unto the day of redemption:
The Word of God, is the greet supporter of Souls, under all afflictions, temptations, in all Distresses and agonies, etc. God is indeed pleased as to Some of his People to give them in sensible evidences of his love, sealing them up, (by Way of assurance of his love) unto the day of redemption:
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and blessed are they who are in such a case, but this is not the portion of all the People of God, the most of Christians have nothing but the royal Word of God to trust to,
and blessed Are they who Are in such a case, but this is not the portion of all the People of God, the most of Christians have nothing but the royal Word of God to trust to,
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The unreasonableness of which is sufficiently evidenced from the stability of the Word of God, it is a Beam of Cedar. Thou that thinkest it an hard thing, to have nothing but a bare Word of God to trust to,
The unreasonableness of which is sufficiently evidenced from the stability of the Word of God, it is a Beam of Cedar. Thou that Thinkest it an hard thing, to have nothing but a bore Word of God to trust to,
until the time of Christ's Death and Passion, (when the price was actually paid into God's hand.) All the Believers that were saved, from Adam till Christ's coming in the Flesh, had no more to trust to for their Salvation,
until the time of Christ's Death and Passion, (when the price was actually paid into God's hand.) All the Believers that were saved, from Adam till Christ's coming in the Flesh, had no more to trust to for their Salvation,
4. Consider how unreasonable a thing it is, that thou shouldest trust to the word of a man, and distrust the Word of a God? You think your selves concerned to trust in the Royal word of a King, in the serious word of a Noble Person, in the word of an ordinary Friend who is but accounted morally honest,
4. Consider how unreasonable a thing it is, that thou Shouldst trust to the word of a man, and distrust the Word of a God? You think your selves concerned to trust in the Royal word of a King, in the serious word of a Noble Person, in the word of an ordinary Friend who is but accounted morally honest,
how unreasonable a thing then is it, that thou shouldest not take the word of a God, the word of him who cannot lye? To sum up this then Christian, what though thou hast nothing but the word of God to trust to, either for those things which concern thee as to this Life,
how unreasonable a thing then is it, that thou Shouldst not take the word of a God, the word of him who cannot lie? To sum up this then Christian, what though thou hast nothing but the word of God to trust to, either for those things which concern thee as to this Life,
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In the mean time, it is the Word that supports and upholds the Soul. The sealing of the Spirit adds no new strength to the Word, only helps me to bear my self upon it.
In the mean time, it is the Word that supports and upholds the Soul. The sealing of the Spirit adds no new strength to the Word, only helps me to bear my self upon it.
Read it, and read it over and over again, thou wilt every time discern some sweetness in it, which before thou didst not discern; hear it; and hear it often;
Read it, and read it over and over again, thou wilt every time discern Some sweetness in it, which before thou didst not discern; hear it; and hear it often;
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observe what thou readest, and what thou hearest; get understanding in the Lord's Statutes; make application of the Word to thy Soul, and of thy Soul to the Word.
observe what thou Readest, and what thou Hearst; get understanding in the Lord's Statutes; make application of the Word to thy Soul, and of thy Soul to the Word.
When thou art in straights as to thy outward condition, or as to thy spiritual condition, thou wilt then find this sweetness, beauty, power and efficacy in the Word, which till that time affords but matter of discourse to thee.
When thou art in straights as to thy outward condition, or as to thy spiritual condition, thou wilt then find this sweetness, beauty, power and efficacy in the Word, which till that time affords but matter of discourse to thee.
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2. Let this plead with you for a due Attendance upon Ordinances. The Word, the Sacraments, every Ordinance of the Gospel, they are the Beams and Rafters of the Church, which deserve all your care and diligence to uphold and maintain,
2. Let this plead with you for a due Attendance upon Ordinances. The Word, the Sacraments, every Ordinance of the Gospel, they Are the Beams and Rafters of the Church, which deserve all your care and diligence to uphold and maintain,
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•on a•t•m lat•at quod in quibu•dam •x•inplaribus pro co quodlegim•s. Quia bona sunt ubera tua super vinun, invenimus Scripture, quia bo•e s•nt lo pu•le 〈 ◊ 〉 super vinum Origen: Hom. 1. super Cantica in v. 3.
•on a•t•m lat•at quod in quibu•dam •x•inplaribus Pro counterfeit quodlegim•s. Quia Bona sunt ubera tua super vinun, Invenimus Scripture, quia bo•e s•nt lo pu•le 〈 ◊ 〉 super vinum Origen: Hom. 1. super Cantica in v. 3.
Forsterus in Heb. Dict. reckons six significations, 1 Pitch. Gen. 6. 16. 2 A Village, 1 Sam. 6. 19. 3 A price set upon anothers life for his Redemption, Exod. 21. 30. 30. 12. Num. 35. 31. 4 Any gift given to appease a Judg. 1 S•m 12. 3. 5 An Expiation, Prov. 6, &c. 6 The name of a Tree bearing Clusters, which the Latines call Cyperus. V. part, ibid. So also Cant. 4. 13.
Forsterus in Hebrew Dict. reckons six significations, 1 Pitch. Gen. 6. 16. 2 A Village, 1 Sam. 6. 19. 3 A price Set upon another's life for his Redemption, Exod 21. 30. 30. 12. Num. 35. 31. 4 Any gift given to appease a Judges 1 S•m 12. 3. 5 an Expiation, Curae 6, etc. 6 The name of a Tree bearing Clusters, which the Latins call Cyperus. V. part, Ibid. So also Cant 4. 13.
Pulcher & decorus dilectus dicitur qui in divinitate & humanitateomni amanti sementi sinè maculà reprehensionis aspicitur. Gregor. ad loc. Zech. 11. 10.
Pulcher & decorus Beloved dicitur qui in divinitate & humanitateomni Amanti sementi sinè maculà reprehensionis aspicitur. Gregory. ad loc. Zechariah 11. 10.
