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Christs Personall Excellencies the object of our Love. SERMON I. John 14.28. •f ye loved me, ye would rejoyce, because I said, I go unto the Father,
Christ Personal Excellencies the Object of our Love. SERMON I. John 14.28. •f you loved me, you would rejoice, Because I said, I go unto the Father,
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for my Father is greater than I.
for my Father is greater than I.
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THese words are part of the last sweet Sermon, which our Saviour Preached unto his Disciples before his Death and departure from them:
THese words Are part of the last sweet Sermon, which our Saviour Preached unto his Disciples before his Death and departure from them:
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wherein he labours to allay their sorrow and grief upon the •ccasion of his departure:
wherein he labours to allay their sorrow and grief upon the •ccasion of his departure:
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Therefore he tells them 〈 ◊ 〉 the second Verse, In my Fathers house are many man•s:
Therefore he tells them 〈 ◊ 〉 the second Verse, In my Father's house Are many man•s:
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and at the third Verse, I go to prepare a place for 〈 ◊ 〉.
and At the third Verse, I go to prepare a place for 〈 ◊ 〉.
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Then he tells them at the 16, 17, 18, verses, that 〈 ◊ 〉 would send them another Comforter and, I will not leave 〈 ◊ 〉 comfortlesse, I will come unto you.
Then he tells them At the 16, 17, 18, Verses, that 〈 ◊ 〉 would send them Another Comforter and, I will not leave 〈 ◊ 〉 comfortless, I will come unto you.
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Then he labours to perswade them unto comfort, 〈 ◊ 〉 their protestation of their own Love unto him.
Then he labours to persuade them unto Comfort, 〈 ◊ 〉 their protestation of their own Love unto him.
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〈 ◊ 〉 say you love me, saith he, If ye loved me, yo would re•e,
〈 ◊ 〉 say you love me, Says he, If you loved me, the would re•e,
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because I said, I go unto the Father, for my Father is •ter than I. •f ye loved me, that is, If you loved me so much as you should.Because I said, I go unto the Father, for my Father is •ter than I. •f you loved me, that is, If you loved me so much as you should.
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'Tis usuall with Scripture to speak of thing• absolutely, when they are meant c•mparatively. If you loved me so much as you pro•esse,
It's usual with Scripture to speak of thing• absolutely, when they Are meant c•mparatively. If you loved me so much as you pro•esse,
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and so much as you should: for they did love him. If ye loved me, ye would rejoyce, because I go unto m• Father.
and so much as you should: for they did love him. If you loved me, you would rejoice, Because I go unto m• Father.
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Joy is the top of Comfort, as Comfort is the top o• Peace. Joy is the cream of Comfort.
Joy is the top of Comfort, as Comfort is the top o• Peace. Joy is the cream of Comfort.
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If ye loved me ye would be so far from being troubled at my going that you would be very much comforted:
If you loved me you would be so Far from being troubled At my going that you would be very much comforted:
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for I g• unto my Father, who is greater than I: Than I am a• Mediatour, who upon my coming to him, will exa• me,
for I g• unto my Father, who is greater than I: Than I am a• Mediator, who upon my coming to him, will exa• me,
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and therefore if ye loved me, ye would rathe• rejoyce, because I go un•o my Father, who is great• than I:
and Therefore if you loved me, you would rathe• rejoice, Because I go un•o my Father, who is great• than I:
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From whence then I take up this Doctrine.
From whence then I take up this Doctrine.
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Doct. That true love unto the Person of Christ, w• make us rejoyce in his Personall Exaltment, thou it may be in some respects unto our debasement, or pr•sent losse. Doct. That true love unto the Person of christ, w• make us rejoice in his Personal Exaltment, thou it may be in Some respects unto our debasement, or pr•sent loss.
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For the opening and prosecuting whereof,
For the opening and prosecuting whereof,
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1. We must enquire what there is in Christ's g••ing to the Father, that is matter of our Rejoycing.
1. We must inquire what there is in Christ's g••ing to the Father, that is matter of our Rejoicing.
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2. I shall labour to shew you, that 'tis our duty rejoyce in the Personall Exaltment of Christ, tho• in some respects it may be to our own losse and •basement.
2. I shall labour to show you, that it's our duty rejoice in the Personal Exaltment of christ, tho• in Some respects it may be to our own loss and •basement.
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3. That true love to the Person of Christ will 〈 ◊ 〉 able us to do this.
3. That true love to the Person of christ will 〈 ◊ 〉 able us to do this.
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4. That 'tis possible, that Christ's own, and 〈 ◊ 〉 Disciples, may be wanting in their Love to Chri• Person.
4. That it's possible, that Christ's own, and 〈 ◊ 〉 Disciples, may be wanting in their Love to Chri• Person.
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5. What an excellent thing it is to love the P•son of Christ, rather than the benefits of Christ:
5. What an excellent thing it is to love the P•son of christ, rather than the benefits of christ:
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To have our hearts drawn out in Love to his Person, more excellent than to have a love to him upon the account of benefits. And
To have our hearts drawn out in Love to his Person, more excellent than to have a love to him upon the account of benefits. And
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6. What we should do, that our hearts may be drawn out in love to the very Person of Christ,
6. What we should do, that our hearts may be drawn out in love to the very Person of christ,
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so as we may be able to rejoyce in his exaltment, though to our own debasement.
so as we may be able to rejoice in his exaltment, though to our own debasement.
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First, If you ask what there is in Christ's going to the Father, that is matter of our Rejoycing, of a Disciples rejoycing.
First, If you ask what there is in Christ's going to the Father, that is matter of our Rejoicing, of a Disciples rejoicing.
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I answer, much every way; — much in reference to our own concernments, — much in reference to the concernments of Christ, — much in reference to the concernments of God the Father. As for our own concernments,
I answer, much every Way; — much in Referente to our own concernments, — much in Referente to the concernments of christ, — much in Referente to the concernments of God the Father. As for our own concernments,
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First, If Christ had not gone unto the Father, his •atisfaction for our sins had not been accepted,
First, If christ had not gone unto the Father, his •atisfaction for our Sins had not been accepted,
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nor •ur Redemption perfected, Heb. 9.12. Neither by the blood of Goats and Calves, but by his own blood, he entred in once into the holy place, having obtained eternal Redemp•ion for us.
nor •ur Redemption perfected, Hebrew 9.12. Neither by the blood of Goats and Calves, but by his own blood, he entered in once into the holy place, having obtained Eternal Redemp•ion for us.
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It doth relate and allude unto the manner of the Old Testament:
It does relate and allude unto the manner of the Old Testament:
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when the blood of Goats •nd Calves was poured out, the Priest took the blood •nd carried it into the holy of holyest, and sprinkled the mer• Seat:
when the blood of Goats •nd Calves was poured out, the Priest took the blood •nd carried it into the holy of Holiest, and sprinkled the mer• Seat:
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But though the blood of Bulls or Calves had •een poured out, yet if the Priest had not carried it •to the holy of holyest, the typicall satisfaction and re•emption had not been obtained:
But though the blood of Bulls or Calves had •een poured out, yet if the Priest had not carried it •to the holy of Holiest, the typical satisfaction and re•emption had not been obtained:
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And so here, though •e blood of Jesus had been shed, and poured out up•n the Crosse, if he had not gone unto the Father,
And so Here, though •e blood of jesus had been shed, and poured out up•n the Cross, if he had not gone unto the Father,
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and •rried his blood into heaven, into the holy of holyest, his •tisfaction for our sin had not been accepted,and •rried his blood into heaven, into the holy of Holiest, his •tisfaction for our since had not been accepted,
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and ou• •edemption had not been perfected.
and ou• •edemption had not been perfected.
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Secondly, If Christ had not gone unto the Father, he had not made the application of his Death, and Blood, and Merits unto our Souls.
Secondly, If christ had not gone unto the Father, he had not made the application of his Death, and Blood, and Merits unto our Souls.
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He came into the world, that we should have Repentance and Remission: both were purchased by his Death:
He Come into the world, that we should have Repentance and Remission: both were purchased by his Death:
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But now if he had not gone unto the Father, there had not been an application.
But now if he had not gone unto the Father, there had not been an application.
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Both were purchased by his Death on earth, — But was the businesse so left at a loose? no,
Both were purchased by his Death on earth, — But was the business so left At a lose? no,
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but by his going to the Father, what he purchased by his Death he doth apply. In Acts 5. it's said, Him hath God exalte• with his Right hand, to be a Prince and Saviour,
but by his going to the Father, what he purchased by his Death he does apply. In Acts 5. it's said, Him hath God exalte• with his Right hand, to be a Prince and Saviour,
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for to giv• Repentance unto Israel, and forgivenesse of sins. for to giv• Repentance unto Israel, and forgiveness of Sins.
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So that ha• he not gone unto the Father, there had not been a• application of his Blood,
So that ha• he not gone unto the Father, there had not been a• application of his Blood,
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and Death, and Merit unt• our souls.
and Death, and Merit unt• our Souls.
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Thirdly, If Christ had not gone unto the Fathe• the Holy Ghost, the Comforter, had not come.
Thirdly, If christ had not gone unto the Fathe• the Holy Ghost, the Comforter, had not come.
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If go not away, the Comforter will not come. If go not away, the Comforter will not come.
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— But wh• might not the Comforter, or the Holy Ghost, come though Christ had been here on earth,
— But wh• might not the Comforter, or the Holy Ghost, come though christ had been Here on earth,
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if he had n• gone unto the Father?
if he had n• gone unto the Father?
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I answer, The gifts, graces, and comforts of th• Holy Ghost, were the Dona Regia, which were give• out upon the Coronation of Christ:
I answer, The Gifts, graces, and comforts of th• Holy Ghost, were the Dona Regia, which were give• out upon the Coronation of christ:
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for by this goin• to the Father he was crowned with glory and honour, 〈 ◊ 〉 in Heb. 2. — When the Holy Ghost comes, he do bear witnesse to our spirits, that we are the childre• of God, and God reconciled to us.
for by this goin• to the Father he was crowned with glory and honour, 〈 ◊ 〉 in Hebrew 2. — When the Holy Ghost comes, he do bear witness to our spirits, that we Are the childre• of God, and God reconciled to us.
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But how shou• God give such a testimony of his Reconciliation un• us, if Christ had not first gone into heaven,
But how shou• God give such a testimony of his Reconciliation un• us, if christ had not First gone into heaven,
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and give up his accounts of what he had done here on earth.
and give up his accounts of what he had done Here on earth.
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〈 ◊ 〉 is said expresly in John 7. This spake he of the spir• which they that believe on him should receive,
〈 ◊ 〉 is said expressly in John 7. This spoke he of the spir• which they that believe on him should receive,
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for the H• Gh st was not yet given, because that Jesus was not yet glo•fied. for the H• Gh Saint was not yet given, Because that jesus was not yet glo•fied.
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And if Jesus Christ had not gone unto the F•ther, and so sent the Spirit,
And if jesus christ had not gone unto the F•ther, and so sent the Spirit,
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how should we ha• known that he had so much care for us, and love to us,
how should we ha• known that he had so much care for us, and love to us,
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when he was in heaven, as by the sending of the Holy Ghost.
when he was in heaven, as by the sending of the Holy Ghost.
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We are never more fit for the Holy Ghost, than when we are weaned from the carnall presence of Christ: And therefore if Christ had not gone unto the Father, the Spirit, the Holy Ghost had not come.
We Are never more fit for the Holy Ghost, than when we Are weaned from the carnal presence of christ: And Therefore if christ had not gone unto the Father, the Spirit, the Holy Ghost had not come.
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Fourthly, If our Lord and Saviour Christ had not gone unto the Father, we should have had no Advocate in heaven to plead our Cause in heaven upon all occasions.
Fourthly, If our Lord and Saviour christ had not gone unto the Father, we should have had no Advocate in heaven to plead our Cause in heaven upon all occasions.
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'Tis a great matter (we say) to have a Friend at Court, an Agent there that may plead for us.
It's a great matter (we say) to have a Friend At Court, an Agent there that may plead for us.
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What a mercy is it to have an Agent in heaven to negotiate our businesse there? why now saith the Apostle;
What a mercy is it to have an Agent in heaven to negotiate our business there? why now Says the Apostle;
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If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. If any man since, we have an Advocate with the Father, jesus christ the Righteous.
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If Christ had not gone unto the Father, we had not had this Advocate in heaven to plead for us upon all occasions. And
If christ had not gone unto the Father, we had not had this Advocate in heaven to plead for us upon all occasions. And
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Fifthly, If Christ had not gone unto the Father, we should have no entrance into heaven; heaven was locked up, the Gates of Paradise were shut, and kept by an Angel with a a flaming sword: This Paradise was opened upon the Crosse, This day shalt thou be with me in Paradise;
Fifthly, If christ had not gone unto the Father, we should have no Entrance into heaven; heaven was locked up, the Gates of Paradise were shut, and kept by an Angel with a a flaming sword: This Paradise was opened upon the Cross, This day shalt thou be with me in Paradise;
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and we enter into it by Christ's going into heaven, by his going into the holy of holi•est, I go to prepare a place for you;
and we enter into it by Christ's going into heaven, by his going into the holy of holi•est, I go to prepare a place for you;
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not as sent before to take up your Lodgings, but as one Friend goes before another, to make a great entertainment for his Friends.
not as sent before to take up your Lodgings, but as one Friend Goes before Another, to make a great entertainment for his Friends.
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But I say, if Christ had not gone unto the Father, we had had no entrance into heaven.
But I say, if christ had not gone unto the Father, we had had no Entrance into heaven.
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Why now, is it not a matter of Joy, and of great Comfort, that we have entrance into heaven? — That the Comforter is come, — That we have always one in heaven to plead our Cause upon all occasions:
Why now, is it not a matter of Joy, and of great Comfort, that we have Entrance into heaven? — That the Comforter is come, — That we have always one in heaven to plead our Cause upon all occasions:
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These and many other things we obtain by Christ's going to the Father. This for our own concernment. And
These and many other things we obtain by Christ's going to the Father. This for our own concernment. And
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Secondly, As for the concernment of Christ:
Secondly, As for the concernment of christ:
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By his going to the Father, he was exalted, and glorified, (as Mediatour I speak.)
By his going to the Father, he was exalted, and glorified, (as Mediator I speak.)
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And if you ask what was the Glory and greatnesse that was put upon Christ, as Mediatour, by his going to the Father.
And if you ask what was the Glory and greatness that was put upon christ, as Mediator, by his going to the Father.
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— It consists in two things.
— It consists in two things.
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— The Royalty of his entertainment, when he came unto his Father, — And the greatnesse of his advancement.
— The Royalty of his entertainment, when he Come unto his Father, — And the greatness of his advancement.
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And if yo• ask yet, what was the Entertainment that he had when he came unto the Father.
And if yo• ask yet, what was the Entertainment that he had when he Come unto the Father.
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Why, it was an Entertainment suitable to such a Father, — and to such a Son. When that great Sinner, the Prodigall, returned unto his Father, his Father fell upon his neck, and kissed him.
Why, it was an Entertainment suitable to such a Father, — and to such a Son. When that great Sinner, the Prodigal, returned unto his Father, his Father fell upon his neck, and kissed him.
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Bring out the Robes, kill the Fatted Calf,, bring out the Ring:
Bring out the Robes, kill the Fatted Calf,, bring out the Ring:
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And if such an entertainment for a Prodigall Son, what entertainment then for the Naturall Son of God, the obedient Son of God, that had been upon his Father's great concernment in the world? Great was this Entertainment surely, beyond all my expression. But now more particularly.
And if such an entertainment for a Prodigal Son, what entertainment then for the Natural Son of God, the obedient Son of God, that had been upon his Father's great concernment in the world? Great was this Entertainment surely, beyond all my expression. But now more particularly.
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1. No sooner did he come into heaven unto his Father, but he was Justified in all that which he did and suffered for us,
1. No sooner did he come into heaven unto his Father, but he was Justified in all that which he did and suffered for us,
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as you have it in the 1 Tim. 3.16. God was manifest in the flesh, Justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.
as you have it in the 1 Tim. 3.16. God was manifest in the Flesh, Justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.
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2. No sooner did he come unto the Father, but he was mightily declared to be the Son of God,
2. No sooner did he come unto the Father, but he was mightily declared to be the Son of God,
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as you have it in Rom. 1. Thou art my Son, this day, (that is, upon the Resurrection) this day have I begotten thee.
as you have it in Rom. 1. Thou art my Son, this day, (that is, upon the Resurrection) this day have I begotten thee.
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The Apostle explains it concerning the Resurrection in Acts 13. 3. No sooner did he come unto the Father, but he was annointed with a new and fresh Annointing, with the oyle of gladnesse above all his fellows:
The Apostle explains it Concerning the Resurrection in Acts 13. 3. No sooner did he come unto the Father, but he was anointed with a new and fresh Anointing, with the oil of gladness above all his Fellows:
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For as David (the Type) had a double Annointing, one by the hand of Samuel, after which he was thrust out into the Wildernesse,
For as David (the Type) had a double Anointing, one by the hand of Samuel, After which he was thrust out into the Wilderness,
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and another at the day of his Coronation, so Christ Typified had a double Annointing, one upon his Incarnation, in which respects he saith, The Spirit of the Lord is upon me,
and Another At the day of his Coronation, so christ Typified had a double Anointing, one upon his Incarnation, in which respects he Says, The Spirit of the Lord is upon me,
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and he hath annointed me to preach, — and another upon his Coronation, when he was crowned with Glory and honour.and he hath anointed me to preach, — and Another upon his Coronation, when he was crowned with Glory and honour.
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And therefore in Heb. 1. he is annointed twith the oyle of gladnesse above his fellows, comes in upon his exaltation. And
And Therefore in Hebrew 1. he is anointed twith the oil of gladness above his Fellows, comes in upon his exaltation. And
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4. No sooner did he come into the presence of his Father, but his Father said unto him, Sit thou down at my Right hand;
4. No sooner did he come into the presence of his Father, but his Father said unto him, Fit thou down At my Right hand;
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the most honourable place in heaven, sit thou at my Right hand, my Son. — Why now is it not a matter of great rejoycing to us, that Christ going to heaven with our names upon his shoulder,
the most honourable place in heaven, fit thou At my Right hand, my Son. — Why now is it not a matter of great rejoicing to us, that christ going to heaven with our names upon his shoulder,
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and heart, should have such an entertainment as this, such a welcome as this unto God the Father? But 2ly.
and heart, should have such an entertainment as this, such a welcome as this unto God the Father? But 2ly.
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What advancement had he upon his going to the Father? Why, great was his advancement as Mediatour.
What advancement had he upon his going to the Father? Why, great was his advancement as Mediator.
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For 1. No sooner did he come unto the Father, but he was Invested with all that glory that he had with God the Father from all Eternity, which he had laid by and vailed,
For 1. No sooner did he come unto the Father, but he was Invested with all that glory that he had with God the Father from all Eternity, which he had laid by and veiled,
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when he took our nature upon him:
when he took our nature upon him:
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and therefore in Joh. 17. saith he, And now, oh Father, glorifie thou me with thy self, with the glory which I had with thee before the world was.
and Therefore in John 17. Says he, And now, o Father, Glorify thou me with thy self, with the glory which I had with thee before the world was.
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No sooner did he come into heaven unto his Father, but he was invested with that glory again, that he had vailed to take our nature upon him.
No sooner did he come into heaven unto his Father, but he was invested with that glory again, that he had veiled to take our nature upon him.
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2. No sooner did he come into the presence of his Father, into heaven, but God commanded all the Angels to worship him: Worship him all ye Angels.
2. No sooner did he come into the presence of his Father, into heaven, but God commanded all the Angels to worship him: Worship him all the Angels.
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3. No sooner did he come into the presence o• his Father, to heaven, but he was made Executor and Administrator to his own Will, to see that performed.
3. No sooner did he come into the presence o• his Father, to heaven, but he was made Executor and Administrator to his own Will, to see that performed.
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We die, and leave Legacies, but cannot Administer our selves, nor be the Executors of our own Wills: but Christ lives for ever.
We die, and leave Legacies, but cannot Administer our selves, nor be the Executors of our own Wills: but christ lives for ever.
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I was dead, but am alive; I was dead, but am alive;
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and when he came into heaven, God the Father made him Executor to his own Will, and therefore saith he;
and when he Come into heaven, God the Father made him Executor to his own Will, and Therefore Says he;
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Ask the Father in my Name, and whatever ye ask, that will I give you.
Ask the Father in my Name, and whatever you ask, that will I give you.
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Him hath God the Father Exalted to give remission and repentance, Executor of his own Will and Testament.Him hath God the Father Exalted to give remission and Repentance, Executor of his own Will and Testament.
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4. No sooner did he come into heaven, into the presence of his Father, but he was made the grea• Governour of all the world, and Head of the Church.
4. No sooner did he come into heaven, into the presence of his Father, but he was made the grea• Governor of all the world, and Head of the Church.
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In Acts 5. Him hath God exalted with his right hand, to be a Prince and Saviour:
In Acts 5. Him hath God exalted with his right hand, to be a Prince and Saviour:
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Lord over all the world, and Saviour of the Church. Agreable to that in Ephes. 1.20.
Lord over all the world, and Saviour of the Church. Agreeable to that in Ephesians 1.20.
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which he wrought in Christ, when he raise• him from the Dead, and set him at his own right hand in the heavenly places, Far above all principalitie• and powers,
which he wrought in christ, when he raise• him from the Dead, and Set him At his own right hand in the heavenly places, far above all principalitie• and Powers,
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and might and d•minion, and every name tha• is named, not onely in this world, but also in that which is t• come.
and might and d•minion, and every name tha• is nam, not only in this world, but also in that which is t• come.
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And hath put all things under his feet, and gav• him to be head over all things to the Church, which is his body. And hath put all things under his feet, and gav• him to be head over all things to the Church, which is his body.
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Prince and Saviour, Lord over all the world, and Saviour and Head unto the Church. 5. And to say no more in it:
Prince and Saviour, Lord over all the world, and Saviour and Head unto the Church. 5. And to say no more in it:
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No sooner did he come into the presence of God his Father, (that is greater than he,
No sooner did he come into the presence of God his Father, (that is greater than he,
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as Mediatour) but God the Father did take him into fellowship in the matter of divine worship.
as Mediator) but God the Father did take him into fellowship in the matter of divine worship.
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Whether I or no, Chr•st qua Mediatour, or quia Mediatour, be to be adored with divine worship, I will not now debate;
Whither I or no, Chr•st qua Mediator, or quia Mediator, be to be adored with divine worship, I will not now debate;
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but whatsoever worship was due to God the Father, was given to Christ. Confounded •he all they that worship graven Images, worship him all ye gods.
but whatsoever worship was due to God the Father, was given to christ. Confounded •he all they that worship graved Images, worship him all the God's.
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All divine worship due to God the Father, is given to him. Here's an advancement.
All divine worship due to God the Father, is given to him. Here's an advancement.
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Now is it not a matter of great rejoycing, that Christ our Head should be thus advanced? Saith the Emperour's Wife,
Now is it not a matter of great rejoicing, that christ our Head should be thus advanced? Says the Emperor's Wife,
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If thou be Caius, I am Caia; — and, If Christ be King, the Church is Queen, Psal. 45. Is it not, I say, a matter of great rejoycing, that Christ our Head should be thus advanced? Now thus he is advanced by his going to God the Father. Thus for the Son's concernment. But
If thou be Caius, I am Caia; — and, If christ be King, the Church is Queen, Psalm 45. Is it not, I say, a matter of great rejoicing, that christ our Head should be thus advanced? Now thus he is advanced by his going to God the Father. Thus for the Son's concernment. But
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Thirdly, What matter is there of rejoycing by Christ's going to the Father, in reference to the Father's concernment? Much; saith Christ in John 14.13. Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. That will I do;
Thirdly, What matter is there of rejoicing by Christ's going to the Father, in Referente to the Father's concernment? Much; Says christ in John 14.13. Whatsoever you shall ask in my name, that will I do, that the Father may be glorified in the Son. That will I do;
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I am now going from you, and if ye ask the Father in my name, that will I do, — why? not that the Son may be glorified onely,
I am now going from you, and if you ask the Father in my name, that will I do, — why? not that the Son may be glorified only,
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but that the Father may be glorified. Look when the great Promise of the Father is fulfilled, then is the Father glorified.
but that the Father may be glorified. Look when the great Promise of the Father is fulfilled, then is the Father glorified.
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What's the great Promise of the Father? Acts 1. The coming of the Holy Ghost.
What's the great Promise of the Father? Acts 1. The coming of the Holy Ghost.
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By Christ's going to the Father comes the Holy Ghost: Therein was the Father glorified then.
By Christ's going to the Father comes the Holy Ghost: Therein was the Father glorified then.
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And look, when Every tongue shall confesse that Jesus is the Lord, to the glory of the Father, then is the Father glorified.
And look, when Every tongue shall confess that jesus is the Lord, to the glory of the Father, then is the Father glorified.
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Now by Christ's going to the Father, being exalted, every tongue doth confesse, that Jesus is the Lord, to the glory of the Father, as in Philip. 2.
Now by Christ's going to the Father, being exalted, every tongue does confess, that jesus is the Lord, to the glory of the Father, as in Philip. 2.
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And to say no more in it but this:
And to say no more in it but this:
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Look, when the great d•sign of God upon the world is accomplished, and Christ the Son glorified, then is the Father glorified.
Look, when the great d•sign of God upon the world is accomplished, and christ the Son glorified, then is the Father glorified.
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Now by Christ's going to the Father the great design of God is accomplished, and the So• glorified.
Now by Christ's going to the Father the great Design of God is accomplished, and the So• glorified.
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Thus we have cause of rejoycing in reference to the concernment of God the Father:
Thus we have cause of rejoicing in Referente to the concernment of God the Father:
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Loo• where you will, — will you look upon your ow• concernment, — will you look upon the concernment of Christ, — will you look upon the concernment of God the Father, there is matter of our rejoycing in Christ's going to the Father.
Loo• where you will, — will you look upon your ow• concernment, — will you look upon the concernment of christ, — will you look upon the concernment of God the Father, there is matter of our rejoicing in Christ's going to the Father.
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And so have done with the first thing. But then
And so have done with the First thing. But then
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Secondly, How may it appear, that it is our wor• and duty, to rejoyce in the Personall Exaltment o• Christ,
Secondly, How may it appear, that it is our wor• and duty, to rejoice in the Personal Exaltment o• christ,
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though in some respect it should be to ou• own debasement, or present losse? Why you see what our Saviour saith here, If ye loved me, ye would rejoyce,
though in Some respect it should be to ou• own debasement, or present loss? Why you see what our Saviour Says Here, If you loved me, you would rejoice,
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because I go unto the Father, wh• is greater than I. You lose by my going you think;Because I go unto the Father, wh• is greater than I. You loose by my going you think;
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and indeed in some respects you do.
and indeed in Some respects you do.
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But however it is your duty to rejoyce, because it is for my Personall Exaltment: And you know what Paul saith in another case.
But however it is your duty to rejoice, Because it is for my Personal Exaltment: And you know what Paul Says in Another case.
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Some Preach Christ out of envy, and out of contention, and to adde affliction to my bonds;
some Preach christ out of envy, and out of contention, and to add affliction to my bonds;
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but however, saith he, Christ is preached, Christ is exalted, and therein I will rejoyce: I will rejoyce, though I be debased, so Christ may be exalted, I rejoyce.
but however, Says he, christ is preached, christ is exalted, and therein I will rejoice: I will rejoice, though I be debased, so christ may be exalted, I rejoice.
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If that we are to Praise God for the Exaltment of Christ, then we are to rejoyce therein;
If that we Are to Praise God for the Exaltment of christ, then we Are to rejoice therein;
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for Praise and Rejoycing go together in Scripture.
for Praise and Rejoicing go together in Scripture.
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Now, though I cannot praise God, and be thankfull that God loves me, I may praise God for this, that the Father loves Christ,
Now, though I cannot praise God, and be thankful that God loves me, I may praise God for this, that the Father loves christ,
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and be thankfull for his love and his goodnesse to Christ.
and be thankful for his love and his Goodness to christ.
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Christ praised God for our glory and happinesse, though to his own debasement, why should not we praise God for his Exaltment,
christ praised God for our glory and happiness, though to his own debasement, why should not we praise God for his Exaltment,
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though it be to our debasement?
though it be to our debasement?
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If I am to mourn for sin, because it is a dishonour to God, though the sin be to my own profit, then I am to praise God and Christ for his Glory,
If I am to mourn for since, Because it is a dishonour to God, though the since be to my own profit, then I am to praise God and christ for his Glory,
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though it may be in some respects to my prejudice.
though it may be in Some respects to my prejudice.
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B•t besides this, the more Communicative any good is, the more we may, and should rejoyce therein.
B•t beside this, the more Communicative any good is, the more we may, and should rejoice therein.
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There is abundance of light in the Sun, but if the Sun be not up, and ascended, it cannot give light unto all the world:
There is abundance of Light in the Sun, but if the Sun be not up, and ascended, it cannot give Light unto all the world:
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So now, though there be light in Christ, able to enlighten all the world, yet if this Sun be not up, he cannot give light to all the world:
So now, though there be Light in christ, able to enlighten all the world, yet if this Sun be not up, he cannot give Light to all the world:
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but being now Ascended, he is able to give forth his beams of light unto all the world. But you will say;
but being now Ascended, he is able to give forth his beams of Light unto all the world. But you will say;
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How may it appear, that Christ will be as gracious and communicative in his love unto us now in heaven,
How may it appear, that christ will be as gracious and communicative in his love unto us now in heaven,
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as he would have been had he been here on earth.
as he would have been had he been Here on earth.
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You know what he said when he was here on earth, And let him that is athirst come. John 7.37. In the last day, the great day of the Feast, Jesus stood and cryed, saying;
You know what he said when he was Here on earth, And let him that is athirst come. John 7.37. In the last day, the great day of the Feast, jesus stood and cried, saying;
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If any man thirst, let him come unto me, and drink. If any man thirst, let him come unto me, and drink.
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— Now he is in heaven, look into the Book of the Revelation, which he speaks from heaven, he speaks more than that, And let him that is athirst come, there's that, And whosoever will, let him take of the water of life freely, here's more now he is in heaven.
— Now he is in heaven, look into the Book of the Revelation, which he speaks from heaven, he speaks more than that, And let him that is athirst come, there's that, And whosoever will, let him take of the water of life freely, here's more now he is in heaven.
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And I pray, when did our Lord and Saviour Christ, wash his Disciples feet? Give the glorious testimony of his condescending love unto his D•sciples, 〈 ◊ 〉 when he was going to the Father? Jesus knowing 〈 ◊ 〉 that the Father had given all things into his hands,
And I pray, when did our Lord and Saviour christ, wash his Disciples feet? Give the glorious testimony of his condescending love unto his D•sciples, 〈 ◊ 〉 when he was going to the Father? jesus knowing 〈 ◊ 〉 that the Father had given all things into his hands,
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and that he was come from God, and went to God:
and that he was come from God, and went to God:
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he arose from Supper, and laid aside his Garments, and took a Towel and girded himself. he arose from Supper, and laid aside his Garments, and took a Towel and girded himself.
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Knowing that all power was given into his hand, he gives that reason:
Knowing that all power was given into his hand, he gives that reason:
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He did thus condescend in this way of love, knowing that all power was given into his hand.
He did thus condescend in this Way of love, knowing that all power was given into his hand.
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Now that he is in heaven, all power is given into his hand, and therefore now certainly he will be as gracious,
Now that he is in heaven, all power is given into his hand, and Therefore now Certainly he will be as gracious,
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and communicative in his love and goodnesse, as if he had been here on earth; and rather over and above.
and communicative in his love and Goodness, as if he had been Here on earth; and rather over and above.
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Surely therefore it is our work and our duty, to rejoyce in this Exaltment of Christ,
Surely Therefore it is our work and our duty, to rejoice in this Exaltment of christ,
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though in some respects it may be to our debasement, or present losse. But then Thirdly, How shall we do this?
though in Some respects it may be to our debasement, or present loss. But then Thirdly, How shall we do this?
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Why, true love to the Person of Christ will enable us to do this:
Why, true love to the Person of christ will enable us to do this:
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It will enable us to rejoyce in the Personall Exaltment of Christ, though it may be to our own present losse and abasement.
It will enable us to rejoice in the Personal Exaltment of christ, though it may be to our own present loss and abasement.
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— It is a sweet thing to the Lover, to suffer for the Person loved:
— It is a sweet thing to the Lover, to suffer for the Person loved:
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that is, where love fixt upon the Person, and not upon the benefits, If love be fixt upon the benefit, it is not so,
that is, where love fixed upon the Person, and not upon the benefits, If love be fixed upon the benefit, it is not so,
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but if upon the person, it is so:
but if upon the person, it is so:
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So if our love be fixt upon the Person of Christ, this love will enable us to rejoyce in the Exaltment of Christ,
So if our love be fixed upon the Person of christ, this love will enable us to rejoice in the Exaltment of christ,
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though it be in our own debasement:
though it be in our own debasement:
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Christ rejoyced in our Exaltment, though it was to his own debasement, — why? because he loved our persons, who loved us, and gave himself for us, So that true love unto the Person of Christ, will make us rejoyce in his Exaltment,
christ rejoiced in our Exaltment, though it was to his own debasement, — why? Because he loved our Persons, who loved us, and gave himself for us, So that true love unto the Person of christ, will make us rejoice in his Exaltment,
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though it may be to our own present debasement, You will say then, How few are there, that do love Christ indeed:
though it may be to our own present debasement, You will say then, How few Are there, that do love christ indeed:
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Chr•st is hard•y loved for Christ: Christ himself is hardly l•ved f•r himself: To love the Person of Christ, how few are there that do that.Chr•st is hard•y loved for christ: christ himself is hardly l•ved f•r himself: To love the Person of christ, how few Are there that doe that.
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And so I come unto the fourth thing.
And so I come unto the fourth thing.
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Fourthly, 'Tis possible that Christ's own Disciples may be wanting in their love to Christ's Person. Tis somewhat strange this:
Fourthly, It's possible that Christ's own Disciples may be wanting in their love to Christ's Person. This somewhat strange this:
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If a Prince or Noble-man should take a poor woman, a Beggar off the Dunghill, and marry her, it would be somewhat strange, that she should not love his Person. If a Prince or Nobleman should take a poor woman, a Beggar off the Dunghill, and marry her, it would be somewhat strange, that she should not love his Person.
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If he should not love her, you would not think it so strange:
If he should not love her, you would not think it so strange:
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If Boaz should not love Ruth, you would not have thought it so strange, but that Ruth should not love the Person of Boaz, this may seem strange: So now, such beggars were we,
If Boaz should not love Ruth, you would not have Thought it so strange, but that Ruth should not love the Person of Boaz, this may seem strange: So now, such beggars were we,
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when the Lord came and took us off the Dunghill, and said, Now is a time of love.
when the Lord Come and took us off the Dunghill, and said, Now is a time of love.
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If the Lord Jesus should not love our persons, it would not seem so strange;
If the Lord jesus should not love our Persons, it would not seem so strange;
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but that we should be wanting in our love to the Person of Christ, this is strange:
but that we should be wanting in our love to the Person of christ, this is strange:
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— yea Friends, 'tis possible that Christ's own Disciples may be wanting in their love to the Person of Christ.
— yea Friends, it's possible that Christ's own Disciples may be wanting in their love to the Person of christ.
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They may be wanting in the manner of their love to Christ's Person. They may be wanting in the measure of their love to Christ's Person.
They may be wanting in the manner of their love to Christ's Person. They may be wanting in the measure of their love to Christ's Person.
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If ye loved me, saith he, and yet they left all to follow him:If you loved me, Says he, and yet they left all to follow him:
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possibly then, the best Disciples of Christ, the best men may be wanting in their love to the Person of Christ.
possibly then, the best Disciples of christ, the best men may be wanting in their love to the Person of christ.
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To make this out a little to you.
To make this out a little to you.
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1. First of all, The more we love the Person of Christ, the more diligent and observant we shall be in keeping Christ's Commandments, that are properly his.
1. First of all, The more we love the Person of christ, the more diligent and observant we shall be in keeping Christ's commandments, that Are properly his.
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If ye love me, keep my Commandments. If you love me, keep my commandments.
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Why now, how many are there of God's own people, that are too negligent in keeping Christ's Commandments;
Why now, how many Are there of God's own people, that Are too negligent in keeping Christ's commandments;
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the Commandment of Love, — the Institutions of Christ:
the Commandment of Love, — the Institutions of christ:
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and why so, but because they are wanting in their love to the Person of Christ, If ye love me, keep my Commandments.
and why so, but Because they Are wanting in their love to the Person of christ, If you love me, keep my commandments.
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2. If a good man may be wanting in his zeal for for Christ, possibly he may be wanting in his Love t• Christ's Person:
2. If a good man may be wanting in his zeal for for christ, possibly he may be wanting in his Love t• Christ's Person:
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what is zeal, but fired love, inflam• love, angered love? Now possibly a man that love Christ in truth, may be wanting in his zeal.
what is zeal, but fired love, inflam• love, angered love? Now possibly a man that love christ in truth, may be wanting in his zeal.
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Old E• loved God, without all doubt, and yet he was wanting in his love to God.
Old E• loved God, without all doubt, and yet he was wanting in his love to God.
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Peter loved Christ, Thou knowest that I love thee, and yet wanting in his love by denying of Christ.Peter loved christ, Thou Knowest that I love thee, and yet wanting in his love by denying of christ.
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Good men may be wanting in thei• zeal for Christ; why? but because they are wanting in their love to the Person of Christ.
Good men may be wanting in thei• zeal for christ; why? but Because they Are wanting in their love to the Person of christ.
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3. The more a man loves the Person of Christ, th• more he doth love the Servants, the people of Christ It was a good speech of Jerom, when there was 〈 ◊ 〉 difference between Austin and him:
3. The more a man loves the Person of christ, th• more he does love the Servants, the people of christ It was a good speech of Jerome, when there was 〈 ◊ 〉 difference between Austin and him:
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I love Chri•• dwelling in Austin: even at that very time when there was a difference betwen them.I love Chri•• Dwelling in Austin: even At that very time when there was a difference between them.
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And certainly if we love the Person of Christ, we shall love Christ dwelling in the Saints.
And Certainly if we love the Person of christ, we shall love christ Dwelling in the Saints.
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But now don't we find by wofull experience, that even in good people, their love to the Saints is wanting? why? but because their love to the Person of Christ is wanting.
But now don't we find by woeful experience, that even in good people, their love to the Saints is wanting? why? but Because their love to the Person of christ is wanting.
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4. The more a man doth love the Person of Christ, the more he will be speaking and thinking of him:
4. The more a man does love the Person of christ, the more he will be speaking and thinking of him:
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Love is busied and exercised in thoughtfulnesse about the person loved; and in speech.
Love is busied and exercised in thoughtfulness about the person loved; and in speech.
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If a man love a Person or Thing, he will be thinking much on't, and speaking much on't.
If a man love a Person or Thing, he will be thinking much oned, and speaking much oned.
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But now by our experience, cannot we go a whole day together, and have no thought of Christ? Don't we sit down at our meals frequently,
But now by our experience, cannot we go a Whole day together, and have no Thought of christ? Don't we fit down At our meals frequently,
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and not one word of Christ? Good Conference, where art thou? Good and holy Conference, where art? Come to Professors Tables, one Dish after another, one Cup of Wine after another, but nothing of Christ. It's gone, it's gone:
and not one word of christ? Good Conference, where art thou? Good and holy Conference, where art? Come to Professors Tables, one Dish After Another, one Cup of Wine After Another, but nothing of christ. It's gone, it's gone:
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what's the reason, but because we are wanting in our love to the Person of Christ? Certainly, if we were not wanting in our love to the Person of Christ, we would be thinking more of him, and speaking more of him.
what's the reason, but Because we Are wanting in our love to the Person of christ? Certainly, if we were not wanting in our love to the Person of christ, we would be thinking more of him, and speaking more of him.
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5. The more we love the Person of Christ, the more we shall desire to be dissolved, that we may be with him in the enjoyments of himself, and those heavenly embracements.
5. The more we love the Person of christ, the more we shall desire to be dissolved, that we may be with him in the enjoyments of himself, and those heavenly embracements.
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I desire to be dissolved, (saith S. Paul ) why? and to be with Christ, to have the Person of Christ:I desire to be dissolved, (Says S. Paul) why? and to be with christ, to have the Person of christ:
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But how many good people are there that cannot desire to be dissolved;
But how many good people Are there that cannot desire to be dissolved;
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— why? because there is a want in their love to the Person of Christ-Possibly then you see, by all these things, 'tis possible that a good man, Christ's own and best Disciples, may be wanting in their love to the Person of Christ. But
— why? Because there is a want in their love to the Person of Christ-Possibly then you see, by all these things, it's possible that a good man, Christ's own and best Disciples, may be wanting in their love to the Person of christ. But
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Fifthly, You will say, Suppose that my heart be not drawn out in love to the Person of Christ,
Fifthly, You will say, Suppose that my heart be not drawn out in love to the Person of christ,
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but my love is rather fixt upon Christ's benefits, spirituall benefits:
but my love is rather fixed upon Christ's benefits, spiritual benefits:
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Is not that good? is it not good that I should have love for Christ in reference unto the benefits that I have from him. Good? yes.
Is not that good? is it not good that I should have love for christ in Referente unto the benefits that I have from him. Good? yes.
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I sate down under his shadow with great delight, saith the Spouse, and his fruit was sweet unto my taste: Fruit;I sat down under his shadow with great delight, Says the Spouse, and his fruit was sweet unto my taste: Fruit;
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that is the Fruit of Justification, the Fruit of Sanctification, of Consolation, and his fruit was sweet unto my taste.
that is the Fruit of Justification, the Fruit of Sanctification, of Consolation, and his fruit was sweet unto my taste.
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'Tis good, without all doubt, that our hearts should be drawn out to Christ, by occcasion even of his benefits.
It's good, without all doubt, that our hearts should be drawn out to christ, by occasion even of his benefits.
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But I pray don't mistake me: I grant therefore,
But I pray don't mistake me: I grant Therefore,
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1. It is good, and a lawfull thing to love Christ in reference to his benefits. But
1. It is good, and a lawful thing to love christ in Referente to his benefits. But
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2. 'Tis our duty to love Christ's Person, to have our hearts drawn out with love to the very Person of Christ. But
2. It's our duty to love Christ's Person, to have our hearts drawn out with love to the very Person of christ. But
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3. The excellency of Christ's Person is not the object of my Faith, but Christ crucified. But
3. The excellency of Christ's Person is not the Object of my Faith, but christ Crucified. But
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4. Though Christ crucified be the object of my Faith, yet the Personall Excellencies of Christ are the object of my Love.
4. Though christ Crucified be the Object of my Faith, yet the Personal Excellencies of christ Are the Object of my Love.
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Yea, it is a more excellent thing yet to love the Person of Christ, than the benefits of Christ.
Yea, it is a more excellent thing yet to love the Person of christ, than the benefits of christ.
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A more excellent thing, to have my heart drawn out in love to the Person of Christ,
A more excellent thing, to have my heart drawn out in love to the Person of christ,
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than to have my heart drawn out in love to him for his benefits. But you will say, Wherein doth our love to the very Person of Christ exceed,
than to have my heart drawn out in love to him for his benefits. But you will say, Wherein does our love to the very Person of christ exceed,
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or excell our love upon the account of benefits, though spirituall? Many ways.
or excel our love upon the account of benefits, though spiritual? Many ways.
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First of all, If your hearts de drawn out in love to the very Person of Christ, by your loving him you make him your own.
First of all, If your hearts de drawn out in love to the very Person of christ, by your loving him you make him your own.
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'Tis not so in other loves: By my loving Gold, I don't make it my own;
It's not so in other loves: By my loving Gold, I don't make it my own;
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by my loving Silver, I don't make it my own; but by loving his Person, I make him my own.
by my loving Silver, I don't make it my own; but by loving his Person, I make him my own.
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'Tis not so in regard of benefits:
It's not so in regard of benefits:
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By my loving the benefits of Christ, the comforts from Christ, I don't make Christ my own,
By my loving the benefits of christ, the comforts from christ, I don't make christ my own,
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but by my love unto the Person of Christ, I make Christ my own.
but by my love unto the Person of christ, I make christ my own.
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2. The lesse of Self in your love to Christ, the more pure and clean it is, and so the better.
2. The less of Self in your love to christ, the more pure and clean it is, and so the better.
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Now if your heart be drawn out in love to the benefits of Christ, your love is more selfish, you love him in reference unto your selves;
Now if your heart be drawn out in love to the benefits of christ, your love is more selfish, you love him in Referente unto your selves;
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because you have such enjoyments, and such benefits.
Because you have such enjoyments, and such benefits.
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But if your hearts be drawn out in love to the Person of Christ, your love is lesse selfish; so the more pure, the more holy and clean.
But if your hearts be drawn out in love to the Person of christ, your love is less selfish; so the more pure, the more holy and clean.
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3. If your heart be drawn out unto Christ himself, and the Person of Christ, you will more readily accept of any thing fr•m Christ, though it be never so small; yea, though it be afflictive.
3. If your heart be drawn out unto christ himself, and the Person of christ, you will more readily accept of any thing fr•m christ, though it be never so small; yea, though it be afflictive.
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If that your love be placed and founded upon the benefits of Christ, then you will not so easily and readily accept of any thing from Christ, especially if afflictive. True love interprets all things in the best sense; that is, love to the •erson,
If that your love be placed and founded upon the benefits of christ, then you will not so Easily and readily accept of any thing from christ, especially if afflictive. True love interprets all things in the best sense; that is, love to the •erson,
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but love to the benefit don't. Love the Per•on of Christ, and you will interpret every dispensation •n a good sense,
but love to the benefit don't. Love the Per•on of christ, and you will interpret every Dispensation •n a good sense,
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for you love his Person, but Love to the benefit will not do so. 4. If your love be drawn out in love to the very Person of Christ,
for you love his Person, but Love to the benefit will not do so. 4. If your love be drawn out in love to the very Person of christ,
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then you will sympathize with Christ in all his Concernments of the Gospel, whether matter of joy, or matter of grief.
then you will sympathise with christ in all his Concernments of the Gospel, whither matter of joy, or matter of grief.
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If your love be •ounded upon Christ's benefits, you will not sympa•hize with him so, but love his Person, and you will •ympathize with him in all his Concernments.
If your love be •ounded upon Christ's benefits, you will not sympa•hize with him so, but love his Person, and you will •ympathize with him in all his Concernments.
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5. If your hearts be drawn out in Love to the very Person of Christ, then you will abound therein:
5. If your hearts be drawn out in Love to the very Person of christ, then you will abound therein:
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The •nely measure of love, is to know no measure, that is, •here the Person is loved:The •nely measure of love, is to know no measure, that is, •here the Person is loved:
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But if love be placed upon •he benefit, it knows stints, and limits, and measures. •ut if your heart be drawn out in love to the very Person of Christ, you will be abundant therein,
But if love be placed upon •he benefit, it knows stints, and Limits, and measures. •ut if your heart be drawn out in love to the very Person of christ, you will be abundant therein,
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and •ou will never think you can love enough. 6. If your heart be drawn out in love to the very Person of Christ,
and •ou will never think you can love enough. 6. If your heart be drawn out in love to the very Person of christ,
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then you will long after the presence of Christ, and you will be afflicted for his absence.
then you will long After the presence of christ, and you will be afflicted for his absence.
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Love Christ •pon the account of benefits, and it will not be so; but love Christ upon the account of his Person, and then it will be so.
Love christ •pon the account of benefits, and it will not be so; but love christ upon the account of his Person, and then it will be so.
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You will long after his presence, and you will be afflicted for his absence.
You will long After his presence, and you will be afflicted for his absence.
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7. The more your heart is drawn out in love to Christ, and the Person of Christ, the more you will love the Seed of Christ, the Posterity of Christ, •he Children, and the People of Christ.
7. The more your heart is drawn out in love to christ, and the Person of christ, the more you will love the Seed of christ, the Posterity of christ, •he Children, and the People of christ.
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David loved •onathan 's seed, why? for he loved his Person, not his benefits:David loved •onathan is seed, why? for he loved his Person, not his benefits:
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so, love but the Person of Christ, an• then you will shew kindnesse to the Seed of Christ, an• be more loving to the Seed of Christ.
so, love but the Person of christ, an• then you will show kindness to the Seed of christ, an• be more loving to the Seed of christ.
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8. The more your heart is drawn out to the ver• Person of Christ, the more will your love continue That's perpetuall that hath a perpetuating Cause: Th• Personall Excellency of Christ is a perpetuall Caus• of love,
8. The more your heart is drawn out to the ver• Person of christ, the more will your love continue That's perpetual that hath a perpetuating Cause: Th• Personal Excellency of christ is a perpetual Caus• of love,
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but the benefit that doth come from Christ 〈 ◊ 〉 not so.
but the benefit that does come from christ 〈 ◊ 〉 not so.
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Let the benefit be never so great, if your lov• be founded upon the benefit that doth come fro• Christ,
Let the benefit be never so great, if your lov• be founded upon the benefit that does come fro• christ,
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as the benefit dies, your love will die;
as the benefit die, your love will die;
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but your love be founded upon the very Person of Chris• and drawn out to the Person of Christ,
but your love be founded upon the very Person of Chris• and drawn out to the Person of christ,
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then will yo• love continue and never die. 9. Lastly, as to this:
then will yo• love continue and never die. 9. Lastly, as to this:
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If your heart be drawn o• in love to the very Person of Christ, to Christ himself,
If your heart be drawn o• in love to the very Person of christ, to christ himself,
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then you have gained the heart of God the Father f• ever.
then you have gained the heart of God the Father f• ever.
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Look into John 16. saith Christ at the 27. ve• For the Father himself loveth you, because ye have lov• me.
Look into John 16. Says christ At the 27. ve• For the Father himself loves you, Because you have lov• me.
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Not because ye have loved my benefits, but b•cause ye have loved me; ye have gotten the heart my Father, saith he.
Not Because you have loved my benefits, but b•cause you have loved me; you have got the heart my Father, Says he.
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Therefore doth my Father lo• you, because ye have loved me, because ye love 〈 ◊ 〉 Person.
Therefore does my Father lo• you, Because you have loved me, Because you love 〈 ◊ 〉 Person.
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Now is it not a blessed thing, Friends, 〈 ◊ 〉 have the heart of God the Father? Why,
Now is it not a blessed thing, Friends, 〈 ◊ 〉 have the heart of God the Father? Why,
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if your heart 〈 ◊ 〉 drawn out in love to the very Person of Christ, y• have gained the heart of the Father for ever.
if your heart 〈 ◊ 〉 drawn out in love to the very Person of christ, y• have gained the heart of the Father for ever.
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〈 ◊ 〉 and the Father loves you, and the Son loves you, a• they will come and make their abode with you.
〈 ◊ 〉 and the Father loves you, and the Son loves you, a• they will come and make their Abided with you.
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Oh wha• blessed thing is it then, for to have ones heart dra• out in love to the very Person of Christ!
O wha• blessed thing is it then, for to have ones heart dra• out in love to the very Person of christ!
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Certai• it is infinitely better to have ones heart drawn out love to the Person of Christ,
Certai• it is infinitely better to have ones heart drawn out love to the Person of christ,
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than to have a love Christ upon the account of benefits, although the b•nefits be spirituall benefits.
than to have a love christ upon the account of benefits, although the b•nefits be spiritual benefits.
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And if these things be so, why should we not all labour for this love to the Person of Christ? to love Christ, not upon the account of benefits, but for himself.
And if these things be so, why should we not all labour for this love to the Person of christ? to love christ, not upon the account of benefits, but for himself.
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Oh that I could perswade people to fix upon the Person of Christ in their love:
O that I could persuade people to fix upon the Person of christ in their love:
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Oh that this day I could perswade you to this divine fixation of your •ove upon the Person of Christ.
O that this day I could persuade you to this divine fixation of your •ove upon the Person of christ.
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I fear our love is not rightly placed: I fear we have love for Christ beneath Christ himself.
I Fear our love is not rightly placed: I Fear we have love for christ beneath christ himself.
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'Tis the great work of a Minister, to wooe for Christ: A Ministers work is to come a wooing for Christ.
It's the great work of a Minister, to woo for christ: A Ministers work is to come a wooing for christ.
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Can a soul be wooed over unto Christ, and won over unto Christ, and not love the Person of Christ? Now then,
Can a soul be wooed over unto christ, and wone over unto christ, and not love the Person of christ? Now then,
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as ever you do desire that you may be espoused to Jesus Christ, that you may be married to Jesus Christ, set not your affections upon benefits, set not your affections upon your own concernments in your love to Christ; be more raised Christians:
as ever you do desire that you may be espoused to jesus christ, that you may be married to jesus christ, Set not your affections upon benefits, Set not your affections upon your own concernments in your love to christ; be more raised Christians:
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Oh that your love were rightly placed, fixed upon Christ himself, not on the bene•its, but on the Person of Christ himself. But
O that your love were rightly placed, fixed upon christ himself, not on the bene•its, but on the Person of christ himself. But
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Sixthly, You will say, What shall we do? we have •eard what an excellent thing it is, to have love to •he Person of Christ, beyond all love to his benefits, •hough they be spirituall benefits, what shall we do •hat our hearts may be drawn out to the Person of Christ, that so we may be able to rejoyce in the Personall Exaltment of Christ, though to our own debasement.
Sixthly, You will say, What shall we do? we have •eard what an excellent thing it is, to have love to •he Person of christ, beyond all love to his benefits, •hough they be spiritual benefits, what shall we do •hat our hearts may be drawn out to the Person of christ, that so we may be able to rejoice in the Personal Exaltment of christ, though to our own debasement.
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What shall we do? It is a great, and a good Que•tion.
What shall we do? It is a great, and a good Que•tion.
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What shall we do, that our hearts may be •rawn out in love to the very Person of Christ?
What shall we do, that our hearts may be •rawn out in love to the very Person of christ?
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1. Be sure that you be really, conjugally united unto •hrist:
1. Be sure that you be really, conjugally united unto •hrist:
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There is a double union, — There is a union •y way of juxta - position, laying one thing to another:
There is a double Union, — There is a Union •y Way of juxta - position, laying one thing to Another:
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〈 ◊ 〉 a man's Arm is united unto Bread, when the Bread is bound to his Arm. — There is a union by way o• Intus - susception, by taking in;
〈 ◊ 〉 a Man's Arm is united unto Bred, when the Bred is bound to his Arm. — There is a Union by Way o• Intus - susception, by taking in;
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and so a man is united to his Bread, and his Bread to him, when he eats it, they are made one.
and so a man is united to his Bred, and his Bred to him, when he eats it, they Are made one.
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So there is a double union (as I may so speak) to Christ;
So there is a double Union (as I may so speak) to christ;
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one whereby men are united to Christ by the externall Ligaments of the Gospel, concerning whom our Saviour may speak in John 15. Every branch in m• that beareth not fruit, shall be cast out:
one whereby men Are united to christ by the external Ligaments of the Gospel, Concerning whom our Saviour may speak in John 15. Every branch in m• that bears not fruit, shall be cast out:
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— And then ther• is another union with Christ, which is that he speak• of, He that eateth my flesh,
— And then ther• is Another Union with christ, which is that he speak• of, He that Eateth my Flesh,
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and drinketh my blood, shal• live, that's another kind of union, a closer union 〈 ◊ 〉 Now if you be really, conjugally united to Christ you will love not onely his benefits,and Drinketh my blood, shal• live, that's Another kind of Union, a closer Union 〈 ◊ 〉 Now if you be really, conjugally united to christ you will love not only his benefits,
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but you will lov• his Person:
but you will lov• his Person:
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Rest not therefore, I pray you, in this externall union with Christ by the Ligaments of th• Gospel,
Rest not Therefore, I pray you, in this external Union with christ by the Ligaments of th• Gospel,
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but labour more and more to be conjugall united to Jesus Christ. But
but labour more and more to be conjugal united to jesus christ. But
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2. If you would have your heart drawn out in lov• to Christ himself, and the Person of Christ,
2. If you would have your heart drawn out in lov• to christ himself, and the Person of christ,
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then stud• much the Personall Excellency and Goodnesse that 〈 ◊ 〉 in Christ's Person. Good is the object of love:
then stud• much the Personal Excellency and goodness that 〈 ◊ 〉 in Christ's Person. Good is the Object of love:
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Th• more excellent the good is, the more suitable the goo• is, and universall and obtainable, the more lovely an• commanding is that love.
Th• more excellent the good is, the more suitable the goo• is, and universal and obtainable, the more lovely an• commanding is that love.
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Christ is good, an excellen• good, goodnesse it self: a suitable good, suitable unt• all our wants.
christ is good, an excellen• good, Goodness it self: a suitable good, suitable unt• all our Wants.
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If you be poor, he is rich; if you b• foolish, he is wise; if you be out of the way, I am t•• way, saith he;
If you be poor, he is rich; if you b• foolish, he is wise; if you be out of the Way, I am t•• Way, Says he;
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if you want a director in the way, I a• the truth; if you be in the dark, I am the light: A sut•ble good,
if you want a director in the Way, I a• the truth; if you be in the dark, I am the Light: A sut•ble good,
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and an universall good he is.
and an universal good he is.
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As all th• sweetnesses that are in the flowers of the field, and the garden, are brought in by the Bee into the Hive;
As all th• Sweetnesses that Are in the flowers of the field, and the garden, Are brought in by the Bee into the Hive;
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a•• a l the sweetnesses of the flowers are there imbodied on •ive; •ll •he Attributes of God,
a•• a l the Sweetnesses of the flowers Are there embodied on •ive; •ll •he Attributes of God,
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and the swee•nesse of them all are hived in Christ, in whom all the fulnesse of the Godhead dwells bodily.
and the swee•nesse of them all Are hived in christ, in whom all the fullness of the Godhead dwells bodily.
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— And he is an obtainable good; called the Rose of Sharon, the Rose of the Field;
— And he is an obtainable good; called the Rose of Sharon, the Rose of the Field;
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not of the Garden, but of the Field, that every one may come at;
not of the Garden, but of the Field, that every one may come At;
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called the desire of all Nations. Do you then desire, that your hearts may be drawn out in love to the Person of Christ, study much the Personall Goodnesse and Excellency of Christ.
called the desire of all nations. Do you then desire, that your hearts may be drawn out in love to the Person of christ, study much the Personal goodness and Excellency of christ.
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3. If you do desire that your hearts may be drawn out in love to Christ himself, to the very Person of Christ,
3. If you do desire that your hearts may be drawn out in love to christ himself, to the very Person of christ,
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why should you not now stand still a little with me, and behold how Christ hath loved you,
why should you not now stand still a little with me, and behold how christ hath loved you,
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and your Persons? Shall Christ love you, and your persons, and will not you love him,
and your Persons? Shall christ love you, and your Persons, and will not you love him,
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and his Person? Consider a little with me,
and his Person? Consider a little with me,
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1. The more impediments that any love doth break through, the more it calls for love again.
1. The more impediments that any love does break through, the more it calls for love again.
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What impediments hath not Christs love broke through to come to us? — Broke through all our unworthinesse, — broke •hrough the Law, — broke through the Justice of God, — broke through the Wrath of God, — broke through the Grave, — broke through Hell, — broke through all our unbelief. What impediments hath not Christ love broke through to come to us? — Broke through all our unworthiness, — broke •hrough the Law, — broke through the justice of God, — broke through the Wrath of God, — broke through the Grave, — broke through Hell, — broke through all our unbelief.
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2. And the more free any love is, the more it call's for love again. Three things there are that call for love, Likenesse, — Benefit, — Love:
2. And the more free any love is, the more it call's for love again. Three things there Are that call for love, Likeness, — Benefit, — Love:
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And where none of these are, the love is most free.
And where none of these Are, the love is most free.
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Now Christ hath loved you, but you were not like unto him when he loved you.
Now christ hath loved you, but you were not like unto him when he loved you.
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You could do him no kindesse, you had no benefits to bestow upon him. And you had no love for him:
You could do him no kindness, you had no benefits to bestow upon him. And you had no love for him:
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In the day when he said, Now is the time of love, there was no love in your •e•ts for him;
In the day when he said, Now is the time of love, there was no love in your •e•ts for him;
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and therefore his love must needs be most free. But
and Therefore his love must needs be most free. But
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3. The more patient that love is, the more i• calls for love again, the more taking it is:
3. The more patient that love is, the more i• calls for love again, the more taking it is:
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Now o•• Saviour Christ stands knocking at your door:
Now o•• Saviour christ Stands knocking At your door:
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give m• leave to say to you, Had Christ come riding Post throug• your City, and knockt onely at your door,
give m• leave to say to you, Had christ come riding Post throug• your city, and knocked only At your door,
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and sai• hasten after me, or you are damn'd for ever, it ha• been much;
and sai• hasten After me, or you Are damned for ever, it ha• been much;
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but to stand at your door and knock, day aft• day, and year after year, with the unwearied hand o• his love.but to stand At your door and knock, day aft• day, and year After year, with the unwearied hand o• his love.
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Oh unspeakable patience! unexpressible love yet thus hath Christ done for you, and thus hath Chri• loved you, and loved your person;
O unspeakable patience! unexpressible love yet thus hath christ done for you, and thus hath Chri• loved you, and loved your person;
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and shall Chri• love you, and love your persons, and shall your lov• rest any where but in the Person of Christ:
and shall Chri• love you, and love your Persons, and shall your lov• rest any where but in the Person of christ:
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Do b• consider how he hath loved you, and your person• and then your heart will be drawn out to love t•• Person of Christ. And that's a third. But.
Do b• Consider how he hath loved you, and your person• and then your heart will be drawn out to love t•• Person of christ. And that's a third. But.
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4. If you do desire that your hearts may be draw• out in love unto Christ,
4. If you do desire that your hearts may be draw• out in love unto christ,
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if you do desire, I say, th• your hearts should be drawn out in love to Christ, th• Person of Christ, then use Christ much.
if you do desire, I say, th• your hearts should be drawn out in love to christ, th• Person of christ, then use christ much.
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In any goo• thing you have, the more you use it, the more yo• prize it;
In any goo• thing you have, the more you use it, the more yo• prize it;
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and the more you prize it, the more yo• love it.
and the more you prize it, the more yo• love it.
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If you have a good Friend, the more you u•• him, the more you prize him;
If you have a good Friend, the more you u•• him, the more you prize him;
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and the more yo• prize him, the more you love him. If you have good Horse, the more you use him, the more yo• prize him;
and the more yo• prize him, the more you love him. If you have good Horse, the more you use him, the more yo• prize him;
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and the more you prize him, the mo•• you love him.
and the more you prize him, the mo•• you love him.
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If you have but a good Knife, the mo• you use it, the more you will prize it;
If you have but a good Knife, the mo• you use it, the more you will prize it;
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and the mo• you prize it, the more you will love it. Would yo• love Christ, use him much, and then the more yo• will prize him,
and the mo• you prize it, the more you will love it. Would yo• love christ, use him much, and then the more yo• will prize him,
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and the more you will love him. Indeed we don't use Christ enough; and what's the re•son we don't love him? but because we don't u•• him.
and the more you will love him. Indeed we don't use christ enough; and what's the re•son we don't love him? but Because we don't u•• him.
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— Either your sins be great, or else they be smal• •f your sins be great, you are afraid to use Christ for •hem:
— Either your Sins be great, or Else they be smal• •f your Sins be great, you Are afraid to use christ for •hem:
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If your sins be small, you think you need not •se Christ for them. Either your wants be great, or else they be small:
If your Sins be small, you think you need not •se christ for them. Either your Wants be great, or Else they be small:
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If they be great, you dare not •se Christ for them;
If they be great, you Dare not •se christ for them;
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and if your wants be small, you will not, you think it not worth your time to use Christ for them.
and if your Wants be small, you will not, you think it not worth your time to use christ for them.
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Indeed we don't use Christ enough: Use Christ much, and then you will prize him much;
Indeed we don't use christ enough: Use christ much, and then you will prize him much;
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and if you prize him much, you will love him much.
and if you prize him much, you will love him much.
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5. If you would have your hearts drawn out in love to the very Person of Christ, go then to God,
5. If you would have your hearts drawn out in love to the very Person of christ, go then to God,
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and beseech the Lord to circumcise your hearts for to love him. Mark how the promise runs;
and beseech the Lord to circumcise your hearts for to love him. Mark how the promise runs;
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The Lord hath promised to unite our hearts to fear him, and he hath promised to circumcise our hearts to love him:
The Lord hath promised to unite our hearts to Fear him, and he hath promised to circumcise our hearts to love him:
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why then, would you fear the Lord, go to God to unite your hearts unto him, to fear him;
why then, would you Fear the Lord, go to God to unite your hearts unto him, to Fear him;
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— would you love him, go to God, and beseech him to circumcise your hearts to love the Lord, and to love himself.
— would you love him, go to God, and beseech him to circumcise your hearts to love the Lord, and to love himself.
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And oh that the Love that now I have been speaking of, unto the very Person of Christ, might this day be begotten in any one heart,
And o that the Love that now I have been speaking of, unto the very Person of christ, might this day be begotten in any one heart,
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or encreased where it is wanting. I fear we are wanting in our love to Christs Person:
or increased where it is wanting. I Fear we Are wanting in our love to Christ Person:
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wherefore think on these things, and the Lord blesse them to you.
Wherefore think on these things, and the Lord bless them to you.
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Christ Crucified the object of our Faith. SERMON II. 1 Cor. 2.2.
christ crucified the Object of our Faith. SERMON II 1 Cor. 2.2.
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For I determined not to know any thing among you, save Jesus Christ, and him crucified.
For I determined not to know any thing among you, save jesus christ, and him Crucified.
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HAving spoken of the Personall Excellencies of Christ, the object of your Love, there is a necessity upon me, of speaking something concerning Christ crucified, the object of your Faith, that your Love and Faith may go together;
HAving spoken of the Personal Excellencies of christ, the Object of your Love, there is a necessity upon me, of speaking something Concerning christ Crucified, the Object of your Faith, that your Love and Faith may go together;
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and therefore have made choice of these words, onely for this time.
and Therefore have made choice of these words, only for this time.
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Wherein the Apostle Paul doth give an account of the reason of the plainnesse of his Preaching:
Wherein the Apostle Paul does give an account of the reason of the plainness of his Preaching:
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And I, Brethren, when I came to you, came not with excellency of speech, or of wisdome: And I, Brothers, when I Come to you, Come not with excellency of speech, or of Wisdom:
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for, saith he, I am to Preach Christ crucified. A gallant eloquent speech, excellency of words,
for, Says he, I am to Preach christ Crucified. A gallant eloquent speech, excellency of words,
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and pleated sentences, don't become a crucified Christ.
and pleated sentences, don't become a Crucified christ.
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If I should speak at that rate, my speech would not be suited unto the subject that I have in hand:
If I should speak At that rate, my speech would not be suited unto the Subject that I have in hand:
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for I Preach Christ crucified, saith he, For I determined not to know any thing among you, save Jesus Christ, and h•m crucified.
for I Preach christ Crucified, Says he, For I determined not to know any thing among you, save jesus christ, and h•m Crucified.
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Some Books read it, I desire not to know any thing among you;
some Books read it, I desire not to know any thing among you;
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but rather, I judge it, I decreed, I determined not to know any thing among you.
but rather, I judge it, I decreed, I determined not to know any thing among you.
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Not to know any thing among you. ] Not to make any think known unto you:Not to know any thing among you. ] Not to make any think known unto you:
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I would Preach, as if I knew nothing else but Christ, and him crucified.
I would Preach, as if I knew nothing Else but christ, and him Crucified.
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Christ, and him crucified, is the great thing I desire to make known, and that ye should know.
christ, and him Crucified, is the great thing I desire to make known, and that you should know.
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So that plainly then the Observation is this. Obs. The knowledge of Christ crucified, is the most desirable thing in the world.
So that plainly then the Observation is this. Obs. The knowledge of christ Crucified, is the most desirable thing in the world.
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The knowledge of Christ crucified, is the most desirable knowledge, and the most desirable thing in the world.
The knowledge of christ Crucified, is the most desirable knowledge, and the most desirable thing in the world.
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That which the Apostles taught, and the Churches learned, must needs be the most desirable.
That which the Apostles taught, and the Churches learned, must needs be the most desirable.
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Now this is that the Apostles taught, and this is that the Churches learned, and therefore this knowledge of Christ crucified is the most desirable.
Now this is that the Apostles taught, and this is that the Churches learned, and Therefore this knowledge of christ Crucified is the most desirable.
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But for the opening and prosecuting hereof,
But for the opening and prosecuting hereof,
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1. We must a little enquire, what it is to know Christ crucified, and when a man may be said to know Christ crucified.
1. We must a little inquire, what it is to know christ Crucified, and when a man may be said to know christ Crucified.
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2. That it is our great work and businesse in the world, to know Christ crucified.
2. That it is our great work and business in the world, to know christ Crucified.
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3. What there is in Christ crucified, that is so desirable to be known. 4 Whether a man may live under the Gospel, and not know Christ crucified.
3. What there is in christ Crucified, that is so desirable to be known. 4 Whither a man may live under the Gospel, and not know christ Crucified.
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5. What are the benefits that we do get, or gain by the knowledge of Christ crucified. And then
5. What Are the benefits that we do get, or gain by the knowledge of christ Crucified. And then
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6. What we should do, that we may know Christ crucified in a right manner. And
6. What we should do, that we may know christ Crucified in a right manner. And
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7. In case we do know him, what is our duty that flowes from hence.
7. In case we do know him, what is our duty that flows from hence.
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First of all, If you ask what it is to know Chris• crucified, or when a man may be said to know Christ crucified. I answer shortly.
First of all, If you ask what it is to know Chris• Crucified, or when a man may be said to know christ Crucified. I answer shortly.
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A man is said to know a thing nakedly and barely, — or else effectually and truly. Barely and nakedly a man knowes God and Christ,
A man is said to know a thing nakedly and barely, — or Else effectually and truly. Barely and nakedly a man knows God and christ,
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when he doth understand that there is a God, and Christ a Saviour of the world:
when he does understand that there is a God, and christ a Saviour of the world:
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so the Devil said, I know the• whom thou art, the holy one of Israel.
so the devil said, I know the• whom thou art, the holy one of Israel.
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But truly and effectually a man is said to know Christ crucified, when he doth know the mind and will of God the Father in Christ crucified, having a disposition and affections suitable thereunto.
But truly and effectually a man is said to know christ Crucified, when he does know the mind and will of God the Father in christ Crucified, having a disposition and affections suitable thereunto.
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Words of knowledge note an affection; and words of affection in Scripture note an effect: accordingly therefore in Scripture phrase, a man is said to know,
Words of knowledge note an affection; and words of affection in Scripture note an Effect: accordingly Therefore in Scripture phrase, a man is said to know,
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when he doth go round about a businesse, doth consider of it, and look well into it;
when he does go round about a business, does Consider of it, and look well into it;
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and so Christ saith, Behold me, behold me: and saith the Apostle, Consider the High Priest of your profession.
and so christ Says, Behold me, behold me: and Says the Apostle, Consider the High Priest of your profession.
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This knowledge of Christ crucified, is not a bare knowledge of Christ crucified in the history;
This knowledge of christ Crucified, is not a bore knowledge of christ Crucified in the history;
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but it is a serious looking into the mystery thereof.
but it is a serious looking into the mystery thereof.
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In Scripture phrase a man is said to know, when he doth approve; approbation is put for knowledge:
In Scripture phrase a man is said to know, when he does approve; approbation is put for knowledge:
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so at the last Christ shall say, Depart from me, for I never knew you, that is, I never approved of you; knowledge being put for approbation.
so At the last christ shall say, Depart from me, for I never knew you, that is, I never approved of you; knowledge being put for approbation.
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And so a man is said to know Christ crucified, when he doth understand and know the mind and will of God the Father, in that great mystery, and doth approve thereof.
And so a man is said to know christ Crucified, when he does understand and know the mind and will of God the Father, in that great mystery, and does approve thereof.
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In Scripture phrase again, a man is said to know God, or know Christ, when he doth believe, or repose in Christ:
In Scripture phrase again, a man is said to know God, or know christ, when he does believe, or repose in christ:
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so, This is life eternall, to know thee, and him whom thou hast sent, that is, to believe, knowing being put for believing.
so, This is life Eternal, to know thee, and him whom thou hast sent, that is, to believe, knowing being put for believing.
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And in Scripture phrase a man is said to know, and to know Christ, when the power,
And in Scripture phrase a man is said to know, and to know christ, when the power,
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and the efficacy of the Death of Christ is shed abroad into his heart, and upon his life;
and the efficacy of the Death of christ is shed abroad into his heart, and upon his life;
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and so Paul speaking to the Philippians saith, I account all things drosse for the excellency of the knowledge of Christ, that I may be conformed to his sufferings.
and so Paul speaking to the Philippians Says, I account all things dross for the excellency of the knowledge of christ, that I may be conformed to his sufferings.
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So that I say, look when a man doth not onely understand, but doth seriously look into,
So that I say, look when a man does not only understand, but does seriously look into,
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and consider this great mystery of Christ crucified, approve thereof, rest and repose upon this crucified Christ, having the power and efficacy of his Death shed abroad into his heart and life,
and Consider this great mystery of christ Crucified, approve thereof, rest and repose upon this Crucified christ, having the power and efficacy of his Death shed abroad into his heart and life,
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then he is said for to know Christ crucified truly and effectually. B•t then
then he is said for to know christ Crucified truly and effectually. B•t then
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2. How may it appear, that it is our work, our great work, to know Christ crucified.
2. How may it appear, that it is our work, our great work, to know christ Crucified.
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Why if it be the work, and great work of Preachers of the Gospel, to Preach Christ crucified;
Why if it be the work, and great work of Preachers of the Gospel, to Preach christ Crucified;
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then it is our work, our great work, to know Christ crucified.
then it is our work, our great work, to know christ Crucified.
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Now saith the Apostle, in 1 Cor. 1. We preach Christ crucified, (that's our work saith he) the power of God, and the wisdome of God. When our Saviour Christ wrought any miracle, he said unto them, Go and see thou tellest no man;
Now Says the Apostle, in 1 Cor. 1. We preach christ Crucified, (that's our work Says he) the power of God, and the Wisdom of God. When our Saviour christ wrought any miracle, he said unto them, Go and see thou Tellest no man;
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— but when he died and rose again, Go preach the Gospel, saith he.
— but when he died and rose again, Go preach the Gospel, Says he.
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And what doth the Gospel hold forth but Christ crucified? what is the Gospel but a dead Christ? and what is Chr•st but a living Gospel? Now I say, that if it be the work of the Preachers, their great work, to Preach Christ crucified,
And what does the Gospel hold forth but christ Crucified? what is the Gospel but a dead christ? and what is Chr•st but a living Gospel? Now I say, that if it be the work of the Preachers, their great work, to Preach christ Crucified,
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then 'tis our work, and our great work, to know Christ crucified.
then it's our work, and our great work, to know christ Crucified.
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2. Look what that is, that all the Ceremonies, Sacrifices, and Types of the Old Testament,
2. Look what that is, that all the Ceremonies, Sacrifices, and Types of the Old Testament,
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and all the Ordinances of the New Testament do hold forth, that are we to know especially.
and all the Ordinances of the New Testament do hold forth, that Are we to know especially.
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Now what do all the Sacrifices, all the Types of the Old Testament hold forth,
Now what do all the Sacrifices, all the Types of the Old Testament hold forth,
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but Christ crucified? and what do all the Ordinances of the New? What doth Baptisme? what doth Preaching? what doth the Lords Supper hold forth,
but christ Crucified? and what do all the Ordinances of the New? What does Baptism? what does Preaching? what does the lords Supper hold forth,
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but Christ crucified? Surely therefore this is our great work to know. But 3. If Christ crucified be the great and proper, and next object of our Faith,
but christ Crucified? Surely Therefore this is our great work to know. But 3. If christ Crucified be the great and proper, and next Object of our Faith,
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then certainly it must needs be our speciall work and duty for to know Christ, and him crucified.
then Certainly it must needs be our special work and duty for to know christ, and him Crucified.
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Now Christ crucified is the proper object of our Faith, and being opened and Preached, will both beget and increase our Faith.
Now christ Crucified is the proper Object of our Faith, and being opened and Preached, will both beget and increase our Faith.
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It is the object of our Faith, and therefore, saith the Apostle, R•m. 3.25. Whom God hath set forth to be a propitiation through faith in his blood:
It is the Object of our Faith, and Therefore, Says the Apostle, R•m. 3.25. Whom God hath Set forth to be a propitiation through faith in his blood:
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The Blood, and Death, and S•fferings of Christ, is the next and immediate object of our Faith. Four things there are that do bid for our Faith, which men do ordinarily think we are to trust unto:
The Blood, and Death, and S•fferings of christ, is the next and immediate Object of our Faith. Four things there Are that do bid for our Faith, which men do ordinarily think we Are to trust unto:
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the power of God, the promise of God, the personall excellencies and fulnesse of Christ, and their own graces. But though we do rest upon the power and all sufficiency of God,
the power of God, the promise of God, the personal excellencies and fullness of christ, and their own graces. But though we do rest upon the power and all sufficiency of God,
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yet if you look into Scripture, you shall find, that the immediate object of our Faith is Christ crucified:
yet if you look into Scripture, you shall find, that the immediate Object of our Faith is christ Crucified:
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God is the u•timate, Christ the immediate object, Ye believe in God, believe also in me, Joh. 14.1. in me nextly and immediately, and in God ultimately:
God is the u•timate, christ the immediate Object, You believe in God, believe also in me, John 14.1. in me nextly and immediately, and in God ultimately:
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and though we may and do rest on the promise or word of God, yet we do so far rest on it,
and though we may and do rest on the promise or word of God, yet we do so Far rest on it,
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as we do close with Christ therein:
as we do close with christ therein:
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The promises are •ut the veins of Christ, whereby his blood is carried into all his body:
The promises Are •ut the Veins of christ, whereby his blood is carried into all his body:
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it is with the promises as it is with the •eals, or Sacraments;
it is with the promises as it is with the •eals, or Sacraments;
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for what are the Sacraments, but so many reall promises made to the eye? now you do not rest on the Sacrament it self,
for what Are the Sacraments, but so many real promises made to the eye? now you do not rest on the Sacrament it self,
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but you rest on Christ which the Sacrament doth exhibit:
but you rest on christ which the Sacrament does exhibit:
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so for the promise, though it stay up your heart, as it is the word of God;
so for the promise, though it stay up your heart, as it is the word of God;
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and though it be objectum quo, the object by which you do it, yet Christ, and a crucified Christ is the objectum quod, the object which you do rest upon.
and though it be Objectum quo, the Object by which you do it, yet christ, and a Crucified christ is the Objectum quod, the Object which you do rest upon.
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And as for the personall excellencies, and fulnesse of Christ, though those excellencies do draw out your love unto Christ,
And as for the personal excellencies, and fullness of christ, though those excellencies do draw out your love unto christ,
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yet it is a crucified Christ that doth draw out your Faith: The personall excellency of Christ makes him a fit subject for you to rest on,
yet it is a Crucified christ that does draw out your Faith: The personal excellency of christ makes him a fit Subject for you to rest on,
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but it is Christ crucified that you build and lay the weight of your soul upon.
but it is christ Crucified that you built and lay the weight of your soul upon.
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The brazen Serpent did not cure the Israelites by virtue of it's excellent metall, but as lift up; so, saith Christ, shall the Son of man be lift up on the Crosse,
The brazen Serpent did not cure the Israelites by virtue of it's excellent metal, but as lift up; so, Says christ, shall the Son of man be lift up on the Cross,
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and as lift up on the Crosse he is the object of our Faith:
and as lift up on the Cross he is the Object of our Faith:
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and though our graces are, and may be a good help to confirm our faith of assurance, yet they are not the object of our faith of reliance: for God doth therefore sometimes put the sentence of death upon our graces, that we may not trust to, or rest on them:
and though our graces Are, and may be a good help to confirm our faith of assurance, yet they Are not the Object of our faith of reliance: for God does Therefore sometime put the sentence of death upon our graces, that we may not trust to, or rest on them:
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Christ and Christ alone, and that as dying and crucified, is the object of our faith.
christ and christ alone, and that as dying and Crucified, is the Object of our faith.
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And it is not with this object as it is with other objects:
And it is not with this Object as it is with other objects:
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take another object, and though it be never so cleary spread before the organ or faculty,
take Another Object, and though it be never so cleary spread before the organ or faculty,
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yet it cannot cause, or beget the Act. Suppose the most excellent colour be laid before the eye, will that cause the blind eye to see? no:
yet it cannot cause, or beget the Act. Suppose the most excellent colour be laid before the eye, will that cause the blind eye to see? no:
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Or suppose the most excellent sound, or noise of Musick be laid before the ear, can that cause the deaf ear to hear? no;
Or suppose the most excellent found, or noise of Music be laid before the ear, can that cause the deaf ear to hear? no;
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yet sound is the object of the ear hearing; and colour the object of the eye seeing;
yet found is the Object of the ear hearing; and colour the Object of the eye seeing;
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but if the true object of faith, Christ crucified, be opened and laid before an unbelieving heart, it will cause it to believe:
but if the true Object of faith, christ Crucified, be opened and laid before an unbelieving heart, it will cause it to believe:
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yea, and it will increase faith;
yea, and it will increase faith;
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and therefore if you look into the Book of the Hebrews, you shall find, that the great design of that Book, is to raise and increase faith,
and Therefore if you look into the Book of the Hebrews, you shall find, that the great Design of that Book, is to raise and increase faith,
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as appears by the Therefore that are in that Book, Wherefore let us draw near wit• full assurance of faith, &c. But how doth the Apost•• labour to raise and increase our faith? He doth i• by opening the Priesthood and sufferings of Christ;
as appears by the Therefore that Are in that Book, Wherefore let us draw near wit• full assurance of faith, etc. But how does the Apost•• labour to raise and increase our faith? He does i• by opening the Priesthood and sufferings of christ;
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an• without doubt there is no such way to raise, beget and increase our faith, as to open and spread Christ crucified before the soul.
an• without doubt there is no such Way to raise, beget and increase our faith, as to open and spread christ Crucified before the soul.
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Now it is the great wor• of a Minister, to be serviceable to the faith of God• people;
Now it is the great wor• of a Minister, to be serviceable to the faith of God• people;
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surely therefore it is his work, and grea• work, to make known Christ crucified:
surely Therefore it is his work, and grea• work, to make known christ Crucified:
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and accordingly Paul saith here, I determined to know nothing among you, but Christ, and him crucified.
and accordingly Paul Says Here, I determined to know nothing among you, but christ, and him Crucified.
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Obj. But the Apostle saith, Henceforth know we n• man after the flesh, no not Christ himself: Object But the Apostle Says, Henceforth know we n• man After the Flesh, no not christ himself:
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and though w• have known him after the flesh, yet henceforth know we hi• no more, 2 Cor. 5.16.and though w• have known him After the Flesh, yet henceforth know we hi• no more, 2 Cor. 5.16.
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and if we are not to know Christ after the flesh, how is this true, that it is our great work to know,
and if we Are not to know christ After the Flesh, how is this true, that it is our great work to know,
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and make known Christ crucified? Answ. Yes very well;
and make known christ Crucified? Answer Yes very well;
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for the Apostle doth not there speak of the knowledge of Christ crucified, neither doth he say, that we should not know the body and flesh of Christ still:
for the Apostle does not there speak of the knowledge of christ Crucified, neither does he say, that we should not know the body and Flesh of christ still:
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there have been indeed a generation of men, (and still are) who thought, that when Christ died, rose,
there have been indeed a generation of men, (and still Are) who Thought, that when christ died, rose,
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and ascended, his body was swallowed up of his Deity, and that he hath now no body, but is all spirit:
and ascended, his body was swallowed up of his Deity, and that he hath now no body, but is all Spirit:
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but the Apostle speaks the contrary;
but the Apostle speaks the contrary;
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for, says he to the Philippians, Who shall change our vile body, that it shall be like to his glorious body:
for, Says he to the Philippians, Who shall change our vile body, that it shall be like to his glorious body:
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Christ then, though in heaven, hath a body still, and this we are still to know.
christ then, though in heaven, hath a body still, and this we Are still to know.
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And in this Verse he saith, Henceforth know we no man after the flesh, are we therefore to think, that men have no bodies of flesh here on earth? the same is said of Christ, that therefore cannot be the meaning of these words:
And in this Verse he Says, Henceforth know we no man After the Flesh, Are we Therefore to think, that men have no bodies of Flesh Here on earth? the same is said of christ, that Therefore cannot be the meaning of these words:
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but we are not to know Christ after the flesh, that is (say some) upon any fleshly or carnall account,
but we Are not to know christ After the Flesh, that is (say Some) upon any fleshly or carnal account,
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or in any fleshly or carnall manner; but I rather think, that the Apostle here speaketh in reference to the Jews:
or in any fleshly or carnal manner; but I rather think, that the Apostle Here speaks in Referente to the jews:
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times were, when we thought, that the Messiah, and salvation by him, did belong to the Jews onely;
times were, when we Thought, that the Messiah, and salvation by him, did belong to the jews only;
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but now (saith he) we know, that God was in Christ, reconciling the world to himself, not the Jews onely,
but now (Says he) we know, that God was in christ, reconciling the world to himself, not the jews only,
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but the Gentiles also, ver. 19. and that Christ did not die onely for the Jews, but for the Gentiles;
but the Gentiles also, ver. 19. and that christ did not die only for the jews, but for the Gentiles;
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and he died for all, that they which live should not live unto themselves, but unto him that died for them, and rose again;
and he died for all, that they which live should not live unto themselves, but unto him that died for them, and rose again;
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wherefore (see how it comes in) henceforth know we no man after the flesh;
Wherefore (see how it comes in) henceforth know we no man After the Flesh;
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though we have known Christ after the flesh, yet now henceforth know we him no more,
though we have known christ After the Flesh, yet now henceforth know we him no more,
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therefore if any man be in Christ he is a new creature, whether he be a Jew or a Gentile, 'tis all one to us whatsoever he be,Therefore if any man be in christ he is a new creature, whither he be a Jew or a Gentile, it's all one to us whatsoever he be,
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if he be in Christ he is a new creature, wherefore now know we no man after the flesh, no not Christ himself, upon any such Jewish and restrained account,
if he be in christ he is a new creature, Wherefore now know we no man After the Flesh, no not christ himself, upon any such Jewish and restrained account,
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for he died for all, one as well as another, wherefore henceforth know we no man after the flesh, no not Christ himself.
for he died for all, one as well as Another, Wherefore henceforth know we no man After the Flesh, no not christ himself.
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And thus this Scripture being opened, the one place is not contrary, but a light to the other.
And thus this Scripture being opened, the one place is not contrary, but a Light to the other.
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And so much in answer to that objection, and for the second thing, namely, that it is our great work and businesse, to know Christ crucified.
And so much in answer to that objection, and for the second thing, namely, that it is our great work and business, to know christ Crucified.
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3. The third thing is, what is there in Christ crucified, that is so desirable to be known?
3. The third thing is, what is there in christ Crucified, that is so desirable to be known?
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I answer, There is the Conjunction of all the Attributes of God: The Power, the Wisdome, the Justice, the Mercy, and Righteousnesse of God.
I answer, There is the Conjunction of all the Attributes of God: The Power, the Wisdom, the justice, the Mercy, and Righteousness of God.
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In the day that you know Christ crucified, that day doth all the Attributes of God passe before you, which is the Glory of God.
In the day that you know christ Crucified, that day does all the Attributes of God pass before you, which is the Glory of God.
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2. There also, in Christ crucified, you may se• the wealth and riches, not onely of the Saints, bu• of the World:
2. There also, in christ Crucified, you may se• the wealth and riches, not only of the Saints, bu• of the World:
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Christs Sepulchre is our Treasury 〈 ◊ 〉 And have made his Grave with the Rich, Isa. 53. Glassi• reads it, He hath placed Riches in his Grave:
Christ Sepulchre is our Treasury 〈 ◊ 〉 And have made his Grave with the Rich, Isaiah 53. Glassi• reads it, He hath placed Riches in his Grave:
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For th• wealth and riches of the Saints lie in the grave an• sufferings of Christ.
For th• wealth and riches of the Saints lie in the grave an• sufferings of christ.
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2. There, in Christ crucified, you see the condescending love of God in the heighth thereof;
2. There, in christ Crucified, you see the condescending love of God in the height thereof;
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the greatest condescension of divine love. There are two Travells of Christ that we read of:
the greatest condescension of divine love. There Are two Travels of christ that we read of:
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Christ once travelling in the greatnesse of his strength, in the 63. o• Isaiah, and that is for the destruction of his Enemies,
christ once traveling in the greatness of his strength, in the 63. o• Isaiah, and that is for the destruction of his Enemies,
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and the deliverance of the Churches.
and the deliverance of the Churches.
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Another travell which you read of in the 53. of Isaiah, He shal• see the travell of his soul and be satisfied, and that is, Christ travelling in the greatnesse of his affections, in the day of his sufferings:
another travel which you read of in the 53. of Isaiah, He shal• see the travel of his soul and be satisfied, and that is, christ traveling in the greatness of his affections, in the day of his sufferings:
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so that when you know Christ crucified, then you see him, and know the greatest condescension of Divine love that ever was.
so that when you know christ Crucified, then you see him, and know the greatest condescension of Divine love that ever was.
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4. There also you may see the greatnesse, and the vilenesse, and the misery of sin:
4. There also you may see the greatness, and the vileness, and the misery of since:
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for which Christ, the Lord of Life and Glory died.
for which christ, the Lord of Life and Glory died.
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5. There you may see the greatest Sacrifice for sin, that ever the world did see. Four things, saith A•stin, concurre to a Sacrifice, — The thing sacrificed, — the Sacrificer, — the person sacrificed unto, — and those that he sacrifices for;
5. There you may see the greatest Sacrifice for since, that ever the world did see. Four things, Says A•stin, concur to a Sacrifice, — The thing sacrificed, — the Sacrificer, — the person sacrificed unto, — and those that he Sacrifices for;
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— I will adde a fifth, the Altar: And all these meet in one in Christ upon the Crosse.
— I will add a fifth, the Altar: And all these meet in one in christ upon the Cross.
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— He himself the Sacrifice, — the Sacrificer, — the Person sacrificed to, as God; and as Man, the Person for whom was the Sacrifice, and the Altar:
— He himself the Sacrifice, — the Sacrificer, — the Person sacrificed to, as God; and as Man, the Person for whom was the Sacrifice, and the Altar:
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so that here's the greatest Sacrifice that ever the world saw.
so that here's the greatest Sacrifice that ever the world saw.
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6. There you may see our great High-Priest in all his Robes and Garments rol'd in blood.
6. There you may see our great High-Priest in all his Robes and Garments rolled in blood.
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7. Therein Christ Crucified, you may behold and see the Covenant sealed, and all the Promises confirmed, all the Promises being Yea and Amen in Christ.
7. Therein christ crucified, you may behold and see the Covenant sealed, and all the Promises confirmed, all the Promises being Yea and Amen in christ.
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8. There you may see your Reconciliation with God begun, and the day-break of your eternal happiness:
8. There you may see your Reconciliation with God begun, and the daybreak of your Eternal happiness:
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This is eternall Life to know thee, and him whom thou hast sent. This is Eternal Life to know thee, and him whom thou hast sent.
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9. There you may see your Right and Title unto all your Priviledges, and the root of all your Injoyments.
9. There you may see your Right and Title unto all your Privileges, and the root of all your Enjoyments.
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As the man being shown a Table full of Silver, still had his eye under the Table to see the root of it;
As the man being shown a Table full of Silver, still had his eye under the Table to see the root of it;
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and being led to another Table of Gold, still he lookt under the Table to see the root of it:
and being led to Another Table of Gold, still he looked under the Table to see the root of it:
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So here, see but Christ crucified, and you see your Title to all the Ordinances, and the •oot of all your Enjoyments.
So Here, see but christ Crucified, and you see your Title to all the Ordinances, and the •oot of all your Enjoyments.
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10. There you may see all your Afflictions san•ified, all your Curses turned into Blessings upon he Cross of Christ.
10. There you may see all your Afflictions san•ified, all your Curses turned into Blessings upon he Cross of christ.
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11. There you may see the gates of Paradise •pened afresh: This day shalt thou be with me in •aradise, said Christ upon the Cross.
11. There you may see the gates of Paradise •pened afresh: This day shalt thou be with me in •aradise, said christ upon the Cross.
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12. There you may see the Ladder that the An•els ascend and descend upon for your ministry,
12. There you may see the Ladder that the An•els ascend and descend upon for your Ministry,
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as •n the first of John and the last.
as •n the First of John and the last.
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13. There you may see your desire upon all your •piritual Enemies, Law, Sin, and Satan. It is not •ely a promise, that you shall have your desire •on your Enemies,
13. There you may see your desire upon all your •piritual Enemies, Law, since, and Satan. It is not •ely a promise, that you shall have your desire •on your Enemies,
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but you shall see your desire •on your Enemies; look upon Christ crucified, •d you see your desire upon all these Enemies.
but you shall see your desire •on your Enemies; look upon christ Crucified, •d you see your desire upon all these Enemies.
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14. There you may see the foundation of you• Union and Communion with God the Father.
14. There you may see the Foundation of you• union and Communion with God the Father.
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15. There you may see again, the accomplishment of that great contrivance between God th• Father and Christ, in reference to our Salvation.
15. There you may see again, the accomplishment of that great contrivance between God th• Father and christ, in Referente to our Salvation.
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What shall I say, there in Christ crucified yo• may see a full answer to all your wants, to all you fears, to all your doubts. — What do you wan• but you may see it in Christ crucified? Do yo• complaine of your own unworthiness? Oh! I a• a poor unworthy Creature;
What shall I say, there in christ Crucified yo• may see a full answer to all your Wants, to all you fears, to all your doubts. — What do you wan• but you may see it in christ Crucified? Do yo• complain of your own unworthiness? Oh! I a• a poor unworthy Creature;
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Do but look on Chr•• crucified, you see him suffering without the Gat• Why, saith Austin, did he suffer without t•• Gates? not onely to fulfill the Scripture, He w• numbred among transgressors:
Do but look on Chr•• Crucified, you see him suffering without the Gat• Why, Says Austin, did he suffer without t•• Gates? not only to fulfil the Scripture, He w• numbered among transgressors:
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But he suffered wit•out the Gates, not in the Holy City, because 〈 ◊ 〉 suffered for the Gentiles as well as the Jews;
But he suffered wit•out the Gates, not in the Holy city, Because 〈 ◊ 〉 suffered for the Gentiles as well as the jews;
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〈 ◊ 〉 suffered for the ungodly, for the unworthy.
〈 ◊ 〉 suffered for the ungodly, for the unworthy.
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No• look upon Christ crucified, and there you see h• suffering without the Gates for the most unworthy ▪
No• look upon christ Crucified, and there you see h• suffering without the Gates for the most unworthy ▪
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Or will you instance in your own sin and gui• why, do but look upon Christ crucified,
Or will you instance in your own since and gui• why, do but look upon christ Crucified,
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and y• see that sacrifice for sin, that the world never s• the like, and that before your sin was committed ▪
and y• see that sacrifice for since, that the world never s• the like, and that before your since was committed ▪
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Will you instance in the dominion of sin, a• your bondage under it? look but upon Christ c•cified,
Will you instance in the dominion of since, a• your bondage under it? look but upon christ c•cified,
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and there you see your Ransome: Who g• himself a ransome for many, in whom we have ••demption through his blood.
and there you see your Ransom: Who g• himself a ransom for many, in whom we have ••demption through his blood.
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Will you instance still in your own misery a• ruines? Oh we lye like the ruines of London at 〈 ◊ 〉 day, in regard of our state by Nature:
Will you instance still in your own misery a• ruins? O we lie like the ruins of London At 〈 ◊ 〉 day, in regard of our state by Nature:
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Yet do 〈 ◊ 〉 look upon Christ crucified, and there you shall the repairer of the breaches,
Yet do 〈 ◊ 〉 look upon christ Crucified, and there you shall the repairer of the Breaches,
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and the restorer of paths to dwell in.
and the restorer of paths to dwell in.
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Oh what a blessed thing is it then, to have the knowledge of this Christ crucified? Who would not know Christ crucified?
O what a blessed thing is it then, to have the knowledge of this christ Crucified? Who would not know christ Crucified?
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4. But you will say in the next place, Whether may a man live under the Gospel,
4. But you will say in the next place, Whither may a man live under the Gospel,
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and not know Christ crucified? We all know Christ crucified we hope, for, Is it possible that a man should live under the Gospel,
and not know christ Crucified? We all know christ Crucified we hope, for, Is it possible that a man should live under the Gospel,
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and not know Christ crucified?
and not know christ Crucified?
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Surely it is possible a man may live under the Gospel, and not know Christ crucified as he ought to know;
Surely it is possible a man may live under the Gospel, and not know christ Crucified as he ought to know;
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for as in the times of the Law, Some that were in the highest forms did not know God.
for as in the times of the Law, some that were in the highest forms did not know God.
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It is said of the Sons of Elias, they were Children of Belial, that knew not God,
It is said of the Sons of Elias, they were Children of Belial, that knew not God,
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yet Priests, men of the highest form, and yet they knew not God:
yet Priests, men of the highest from, and yet they knew not God:
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So now in the times of the Gospel, men may sit upon the highest form of profession,
So now in the times of the Gospel, men may fit upon the highest from of profession,
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and yet not know Christ crucified aright as they ought to know.
and yet not know christ Crucified aright as they ought to know.
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You know how ignorant Nichodemus was, Art thou a Doctor in Israel, and knowest not these things? How unacquainted was he with Christ crucified? yea, Christs own Disciples before Christs death,
You know how ignorant Nicodemus was, Art thou a Doctor in Israel, and Knowest not these things? How unacquainted was he with christ Crucified? yea, Christ own Disciples before Christ death,
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how ignorant were they of a crucified Christ? when he said, Destroy this Temple, in the second of John, they understood it not:
how ignorant were they of a Crucified christ? when he said, Destroy this Temple, in the second of John, they understood it not:
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So that possibly men may live under the Gospel, and be in a very high form of Profession,
So that possibly men may live under the Gospel, and be in a very high from of Profession,
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and yet not know Christ crucified is they ought to know. And to clear it to you.
and yet not know christ Crucified is they ought to know. And to clear it to you.
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If we did know Christ ••ucified as we ought to know, why are we not •ore sensible of our ignorance of Christ crucified.
If we did know christ ••ucified as we ought to know, why Are we not •ore sensible of our ignorance of christ Crucified.
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〈 ◊ 〉 is both recorded and reported of Bishop Ʋsher, a learned and holy man, that in the midst of all his Learning, still he would cry out of his ignorance of Christ.
〈 ◊ 〉 is both recorded and reported of Bishop Ʋsher, a learned and holy man, that in the midst of all his Learning, still he would cry out of his ignorance of christ.
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And that we know by experience, Grace will make one sensible of the sin that is contrary unto that Grace.
And that we know by experience, Grace will make one sensible of the since that is contrary unto that Grace.
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Faith will make one sensible of ones Unbelief, Humility will make one sensible of ones Pride, Sincerity will make one sensible of ones Hypocrisie;
Faith will make one sensible of ones Unbelief, Humility will make one sensible of ones Pride, Sincerity will make one sensible of ones Hypocrisy;
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the knowledge o• Christ crucified, will make one sensible of ones ignorance of Christ; yet how many are there tha• never were sensible of their ignorance of Chri•• crucified;
the knowledge o• christ Crucified, will make one sensible of ones ignorance of christ; yet how many Are there tha• never were sensible of their ignorance of Chri•• Crucified;
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why? but because they do not kno• this crucified Christ, as they ought to know.
why? but Because they do not kno• this Crucified christ, as they ought to know.
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2. If we did indeed know Christ crucified a• we ought to know, why are we not more cruc•fied to the World,
2. If we did indeed know christ Crucified a• we ought to know, why Are we not more cruc•fied to the World,
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and the things thereof? Ga• 6. You know what Paul saith, God forbid that 〈 ◊ 〉 should glory in any thing, save in the cross of our S•viour Jesus Christ, by whom the world is crucifi•• unto me, and I unto the world.
and the things thereof? Ga• 6. You know what Paul Says, God forbid that 〈 ◊ 〉 should glory in any thing, save in the cross of our S•viour jesus christ, by whom the world is crucifi•• unto me, and I unto the world.
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Did we kno• Christ crucified as we ought to know, certainly w• would be more crucified to the world, and t•• things thereof;
Did we kno• christ Crucified as we ought to know, Certainly w• would be more Crucified to the world, and t•• things thereof;
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but how few, even among Pr•fessors, are crucified to the fashions, wayes and ma•ners of the world? and why so? but because fe• there be that do know Christ crucified in a ri•• manner.
but how few, even among Pr•fessors, Are Crucified to the fashions, ways and ma•ners of the world? and why so? but Because fe• there be that do know christ Crucified in a ri•• manner.
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3. If we did know Christ crucified, as we oug•• to know, then why do we prefer other things b•fore Christ,
3. If we did know christ Crucified, as we oug•• to know, then why do we prefer other things b•fore christ,
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when they come in competition w•• Christ? In the general we do choose for Chr•• but in time of competition,
when they come in competition w•• christ? In the general we do choose for Chr•• but in time of competition,
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how often do m• prefer other things before Christ, and the kno•ledge of other things before the knowledge 〈 ◊ 〉 Christ? Truly saith Paul, I account all things but loss;
how often do m• prefer other things before christ, and the kno•ledge of other things before the knowledge 〈 ◊ 〉 christ? Truly Says Paul, I account all things but loss;
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I did account, and I do account all things loss, and dross, and dung, for the excellency of the knowledge of Christ;
I did account, and I do account all things loss, and dross, and dung, for the excellency of the knowledge of christ;
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not onely loss and dross, but I account them dung, unsavory. Time was, when I gloried in my parts,
not only loss and dross, but I account them dung, unsavoury. Time was, when I gloried in my parts,
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and in my priviledges, but now how unsavory are all these things unto me, in regard of the knowledge of Christ!
and in my privileges, but now how unsavoury Are all these things unto me, in regard of the knowledge of christ!
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So Moses chose affliction with the people of God in time of competition, — Why? because he esteemed the reproach of Christ greater riches,
So Moses chosen affliction with the people of God in time of competition, — Why? Because he esteemed the reproach of christ greater riches,
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then all the Treasures of Aegypt.
then all the Treasures of Egypt.
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4. And if we did know Christ crucified as we ought to know, why do we boggle, startle at,
4. And if we did know christ Crucified as we ought to know, why do we boggle, startle At,
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and go back so often from the Cross and Persecution for the Name of Christ,
and go back so often from the Cross and Persecution for the Name of christ,
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and not rather glory in the excellencies of Christ when they lye under the greatest reproach? The wise men worshipped Christ in a manger.
and not rather glory in the excellencies of christ when they lie under the greatest reproach? The wise men worshipped christ in a manger.
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— The Disciples and Children cryed Hosannah to Christ riding upon an Ass. Many will honour Christ in a Coach, but will not honour Christ upon an Ass: Many cry up the Kingdome and the Government of Christ when he is upon the Throne, but not when a Crown of thorns is upon his head.
— The Disciples and Children cried Hosannah to christ riding upon an Ass Many will honour christ in a Coach, but will not honour christ upon an Ass: Many cry up the Kingdom and the Government of christ when he is upon the Throne, but not when a Crown of thorns is upon his head.
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Friends, it is one thing to glory in the Kingdome and Government of Christ when it is under Glory,
Friends, it is one thing to glory in the Kingdom and Government of christ when it is under Glory,
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and another thing when it is under Reproach.
and Another thing when it is under Reproach.
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Many there are that glory in the Kingdome and Government of Christ when it lyes under excellency and glory, few that do glory in the government of Christ lying under reproach;
Many there Are that glory in the Kingdom and Government of christ when it lies under excellency and glory, few that do glory in the government of christ lying under reproach;
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and why? but because they do not know this crucified Christ in a right manner.
and why? but Because they do not know this Crucified christ in a right manner.
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5. If we did know Christ crucified as we ought to know, why are we not willing to take and receive all our mercies and blessings in the way that this crucified Christ hath purchased and bought for us? — What way is that? — Why, Christ hath bought them for us in a way of contraries, Heaven by the way of Hell, mercy by the way of misery, glory and honour by the way of reproach, Victory over enemies, by being overcome by enemies;
5. If we did know christ Crucified as we ought to know, why Are we not willing to take and receive all our Mercies and blessings in the Way that this Crucified christ hath purchased and bought for us? — What Way is that? — Why, christ hath bought them for us in a Way of contraries, Heaven by the Way of Hell, mercy by the Way of misery, glory and honour by the Way of reproach, Victory over enemies, by being overcome by enemies;
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Christ overcame the world, by being overcome by the world. This is the way that the crucified Christ went;
christ overcame the world, by being overcome by the world. This is the Way that the Crucified christ went;
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and if in truth, we were acquainted with Christ crucified, and did know Christ crucified as we ought to know him,
and if in truth, we were acquainted with christ Crucified, and did know christ Crucified as we ought to know him,
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why should we not be contented to take our mercies and blessings in the way that this crucified Christ hath bought them for us? Joy by grief, hope by fear,
why should we not be contented to take our Mercies and blessings in the Way that this Crucified christ hath bought them for us? Joy by grief, hope by Fear,
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and mercy by misery, and overcoming by being overcome:
and mercy by misery, and overcoming by being overcome:
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But oh how many are there that are unwilling to take these things thus? why,
But o how many Are there that Are unwilling to take these things thus? why,
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because few there are that do know Christ crucified as they ought to know.
Because few there Are that do know christ Crucified as they ought to know.
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But O friends, shall we live thus long under the Gospel, and not know Christ crucified as we ought to know?
But Oh Friends, shall we live thus long under the Gospel, and not know christ Crucified as we ought to know?
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5. You will say in the next place, Suppose yet that we do know Christ crucified as we ought to know, what shall we gain,
5. You will say in the next place, Suppose yet that we do know christ Crucified as we ought to know, what shall we gain,
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or what shall we get thereby? what are the great benefits that we shall obtaine or get by knowing Christ crucified in a right manner? Those are many.
or what shall we get thereby? what Are the great benefits that we shall obtain or get by knowing christ Crucified in a right manner? Those Are many.
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1. Thereby you shall know God, — you shall know your selves, — and you shall know men.
1. Thereby you shall know God, — you shall know your selves, — and you shall know men.
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You shall know God, God is best known in Christ:
You shall know God, God is best known in christ:
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The Sun is not seen but by the light of the Sun. Christ (as one speaks) came from Heaven with a Bible under his arm, to make known the will of God the Father to the Children of Men;The Sun is not seen but by the Light of the Sun. christ (as one speaks) Come from Heaven with a bible under his arm, to make known the will of God the Father to the Children of Men;
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and without Christ, there is no knowledge of God the Father, he doth reveal the Father, thereby you know the Father.
and without christ, there is no knowledge of God the Father, he does reveal the Father, thereby you know the Father.
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And thereby also you know your selves: for three things are required to the knowledge of our selves.
And thereby also you know your selves: for three things Are required to the knowledge of our selves.
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— We must know our sins, — our misery thereby, — and our inability for to help our selves:
— We must know our Sins, — our misery thereby, — and our inability for to help our selves:
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know but Christ crucified, you know your sins, — you know your misery thereby, — and you know your inability to help your selves.
know but christ Crucified, you know your Sins, — you know your misery thereby, — and you know your inability to help your selves.
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And thereby you shall know men; for the more I know the worth of a man, the more I know him;
And thereby you shall know men; for the more I know the worth of a man, the more I know him;
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and the more I know the difference between man and man, the more I know men:
and the more I know the difference between man and man, the more I know men:
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know but Christ crucified, and you know the worth of a man;
know but christ Crucified, and you know the worth of a man;
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and you never know the worth of a soul, or of a man, but by knowing Christ crucified;
and you never know the worth of a soul, or of a man, but by knowing christ Crucified;
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thereby you know (I say) God, — and you know your selves, — and you know men.
thereby you know (I say) God, — and you know your selves, — and you know men.
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2. Thereby you shall have your hearts drawn out and ingaged to Jesus Christ: When I am lift up, I will draw all men after me.
2. Thereby you shall have your hearts drawn out and engaged to jesus christ: When I am lift up, I will draw all men After me.
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One would think that the scandal of the Cross should drive men from Christ; but there is wisdome and power in Christ crucified, which draws men unto Christ: — Wisdome draws;
One would think that the scandal of the Cross should drive men from christ; but there is Wisdom and power in christ Crucified, which draws men unto christ: — Wisdom draws;
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it drew the Queen of Sheba to behold Solomon: a greater then Solomon is here.
it drew the Queen of Sheba to behold Solomon: a greater then Solomon is Here.
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— Love draws, it drew Rebecca unto Isaac; here is love indeed in Christ crucified, Christ crucified is the most drawing thing in the world, where Love, and Wisdome, and Power, and Strength, and all meet;
— Love draws, it drew Rebecca unto Isaac; Here is love indeed in christ Crucified, christ Crucified is the most drawing thing in the world, where Love, and Wisdom, and Power, and Strength, and all meet;
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thereby I say, your hearts shall be drawn out and ingaged to Jesus Christ. 3. Thereby also your lusts and temptations shall be fully mortified and subdued.
thereby I say, your hearts shall be drawn out and engaged to jesus christ. 3. Thereby also your Lustiest and temptations shall be Fully mortified and subdued.
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There are three sorts of lusts, — the lusts of the eye, — the lusts of the flesh, — and the pride of life, that John speaks of:
There Are three sorts of Lustiest, — the Lustiest of the eye, — the Lustiest of the Flesh, — and the pride of life, that John speaks of:
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the Devil tempted Adam and Eve by all these, — by the lust of the eye, They saw th• Apple that it was fair to look on:
the devil tempted Adam and Eve by all these, — by the lust of the eye, They saw th• Apple that it was fair to look on:
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— by the lus• of the flesh, that the Apple was good to eat, — and by the pride of life, The Devil told them, that i• they eat, they should be like unto God, and he prevailed with Adam and with Eve. And accordingly he sets upon the second Adam, and thought to have carried him too, he tempted him by all these.
— by the lus• of the Flesh, that the Apple was good to eat, — and by the pride of life, The devil told them, that i• they eat, they should be like unto God, and he prevailed with Adam and with Eve. And accordingly he sets upon the second Adam, and Thought to have carried him too, he tempted him by all these.
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— He tempted him by the lusts of the flesh, Tur• these stones into bread;
— He tempted him by the Lustiest of the Flesh, Tur• these stones into bred;
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— By the lusts of the• eye He shewed him all the Glory of the World;
— By the Lustiest of the• eye He showed him all the Glory of the World;
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— He tempted him by the pride of life, All this will I giv• thee, if thou wilt fall down and worship me:
— He tempted him by the pride of life, All this will I giv• thee, if thou wilt fallen down and worship me:
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but here he missd his prize, and so shal he do when he come• and tempts you,
but Here he missd his prize, and so shall he do when he come• and tempts you,
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if you do but keep close to a crucified Christ in the time of your temptations, for by faith we quench all the fiery darts of the Devil, and where are they quenched,
if you do but keep close to a Crucified christ in the time of your temptations, for by faith we quench all the fiery darts of the devil, and where Are they quenched,
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but in the blood o• Jesus? You blow out a candle, and it is easily ligh• again;
but in the blood o• jesus? You blow out a candle, and it is Easily ligh• again;
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but if you quench it in blood, it is not so easily light again: but if you quench it in blood, it is not so Easily Light again:
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if you blow out a temptation, or a sin by a Resolution, it is easily lighted again,
if you blow out a temptation, or a since by a Resolution, it is Easily lighted again,
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but quench i• in the blood of Jesus, and it is not so easily light again.
but quench i• in the blood of jesus, and it is not so Easily Light again.
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4. Thereby also you shall dye unto all your own righteousness.
4. Thereby also you shall die unto all your own righteousness.
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There is no such way in the world to dye unto our own righteousness, as by the knowledge of a crucified Christ,
There is no such Way in the world to die unto our own righteousness, as by the knowledge of a Crucified christ,
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as in that place of the Philippians, I account all things loss, &c. 5. Thereby also you shall be able to deny your selves in all things, in one thing as well as another.
as in that place of the Philippians, I account all things loss, etc. 5. Thereby also you shall be able to deny your selves in all things, in one thing as well as Another.
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Possibly a man may deny himself in one thing, that he may seek himself in another:
Possibly a man may deny himself in one thing, that he may seek himself in Another:
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I may deny my self in meats and drinks, that I may have the more money;
I may deny my self in Meats and drinks, that I may have the more money;
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deny my self in prodigality, that I may seek my self in covetousness:
deny my self in prodigality, that I may seek my self in covetousness:
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It is possible that a man may deny himself in one thing, that he may seek himself in another;
It is possible that a man may deny himself in one thing, that he may seek himself in Another;
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a man may deny his pride in one thing, that he may be proud in another:
a man may deny his pride in one thing, that he may be proud in Another:
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But now the sight of a crucified Christ will teach us to deny our selves in every thing. And therefore the Apostle Paul pressing the Philippians unto humility and self-denyal, he opens before them the sufferings of Christ.
But now the sighed of a Crucified christ will teach us to deny our selves in every thing. And Therefore the Apostle Paul pressing the Philippians unto humility and self-denial, he Opens before them the sufferings of christ.
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6. By your knowledg of Christ crucified, you shall grow in Grace, in one Grace as well as in another;
6. By your knowledge of christ Crucified, you shall grow in Grace, in one Grace as well as in Another;
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grow in Assurance, and yet in Repentance; grow in Repentance, and yet in Assurance. grow in Assurance, and yet in Repentance; grow in Repentance, and yet in Assurance.
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The sight of Christ crucified is a friend unto your Repentance, and a friend unto your Assurance.
The sighed of christ Crucified is a friend unto your Repentance, and a friend unto your Assurance.
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Saith the Apostle, Grow in grace, not in this or that Grace, but Grace in the general:
Says the Apostle, Grow in grace, not in this or that Grace, but Grace in the general:
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Grow in Grace, and in the knowledg of Christ: Grow in Grace, and in the knowledge of christ:
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so that the knowledge of Christ crucified, is that whereby you shall grow in one grace as well as in another.
so that the knowledge of christ Crucified, is that whereby you shall grow in one grace as well as in Another.
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7. Thereby also your hearts shall be established in opposition to all sufferings and afflictions. It will incourage you to suffer, and it will inable you to suffer.
7. Thereby also your hearts shall be established in opposition to all sufferings and afflictions. It will encourage you to suffer, and it will inable you to suffer.
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Nichodemus came by Night when he first came to Christ;Nicodemus Come by Night when he First Come to christ;
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but after he had seen Christ upon the Cross, and seen the sufferings of Christ, how boldly did he own Christ then!
but After he had seen christ upon the Cross, and seen the sufferings of christ, how boldly did he own christ then!
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The sight of a suffering Christ, will both incourage to suffer, and inable to suffer.
The sighed of a suffering christ, will both encourage to suffer, and inable to suffer.
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All our sufferings are either outward or inward: — If my sufferings and afflictions be outward, the sight of a suffering Christ will make me suffer:
All our sufferings Are either outward or inward: — If my sufferings and afflictions be outward, the sighed of a suffering christ will make me suffer:
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— If my afflictions be inward and spiritual, what is there that will quiet the Conscience of a poor trembling soul,
— If my afflictions be inward and spiritual, what is there that will quiet the Conscience of a poor trembling soul,
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but Christ crucified? Thereby (I say) you shall be established in opposition unto all your sufferings and afflictions, inward and outward.
but christ Crucified? Thereby (I say) you shall be established in opposition unto all your sufferings and afflictions, inward and outward.
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8. Thereby also you shall have boldness in all your addresses unto God the Father:
8. Thereby also you shall have boldness in all your Addresses unto God the Father:
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Wherefore, saith the Apostle, Let us come with boldness to the Throne of Grace, — Why? For we have an High-Priest: Wherefore, Says the Apostle, Let us come with boldness to the Throne of Grace, — Why? For we have an High-Priest:
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An High-Priest, there is the sufferings of Christ; Thereby you have boldness in all your addresses to God the Father.
an High-Priest, there is the sufferings of christ; Thereby you have boldness in all your Addresses to God the Father.
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9. Thereby, even by the knowledge of Christ crucified, you shall be possest of Christ.
9. Thereby, even by the knowledge of christ Crucified, you shall be possessed of christ.
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You know many things, and yet you do not possess them by your knowledge of them:
You know many things, and yet you do not possess them by your knowledge of them:
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But know Christ crucified, and you are possest of Christ. But know christ Crucified, and you Are possessed of christ.
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Saith the Apostle, My little Children, of whom I travel in birth again, until Christ be formed in you.
Says the Apostle, My little Children, of whom I travel in birth again, until christ be formed in you.
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Christ formed in you, — that is, till the knowledge of Christ be formed in you.
christ formed in you, — that is, till the knowledge of christ be formed in you.
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The knowledge of Christ brings one into the possession of Christ. 10. Yea thereby you shall be furnished and prepared for every good word and work.
The knowledge of christ brings one into the possession of christ. 10. Yea thereby you shall be furnished and prepared for every good word and work.
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— For, what is the death and suffering of Christ but Officina virtutum, the Shop of Vertues? — Do you want Faith? Christ crucified is the Object of your Faith,
— For, what is the death and suffering of christ but Officina Virtues, the Shop of Virtues? — Do you want Faith? christ Crucified is the Object of your Faith,
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and the Cause of it, as you have heard.
and the Cause of it, as you have herd.
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— Are you full of fears? Are you afraid because of the Law, and the avenger of blood that is following you at the heels? Do but look upon Christ crucified,
— are you full of fears? are you afraid Because of the Law, and the avenger of blood that is following you At the heels? Do but look upon christ Crucified,
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and there you see the City of refuge. So many wounds in Christ, so many Cities of refuge.
and there you see the city of refuge. So many wounds in christ, so many Cities of refuge.
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— Are you impatient and froward? why, the sight of a patient Christ will make you patient.
— are you impatient and froward? why, the sighed of a patient christ will make you patient.
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— Are you proud? The spirit of an humble Christ, a crucified Christ, will make you humble.
— are you proud? The Spirit of an humble christ, a Crucified christ, will make you humble.
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If I have gallant and brave cloaths on, and go abroad and swagger with them,
If I have gallant and brave clothes on, and go abroad and swagger with them,
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and a man comes and tells me, Sir, you owe for these cloaths, its enough to take down my Plumes.
and a man comes and tells me, Sir, you owe for these clothes, its enough to take down my Plumes.
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So now, Though a man be proud of this or that good thing, yet if he do but see Christ crucified, he shall there be told, that Christ hath paid for all;
So now, Though a man be proud of this or that good thing, yet if he do but see christ Crucified, he shall there be told, that christ hath paid for all;
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and this will take down his pride.
and this will take down his pride.
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— Do you complain of a hard heart? The sight of a broken Christ will break your heart, or nothing will.
— Do you complain of a hard heart? The sighed of a broken christ will break your heart, or nothing will.
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So that the knowledge of Christ crucified is that that will furnish you, and prepare you to every good word and work.
So that the knowledge of christ Crucified is that that will furnish you, and prepare you to every good word and work.
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And therefore, O friends, who would not labour to know Christ crucified? Let me speak a little more.
And Therefore, Oh Friends, who would not labour to know christ Crucified? Let me speak a little more.
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11. This is the knowledge that is the soul-humbling knowledge: Other knowledge puffs up; but if you know Christ crucified, you may glory in your knowledge without pride:
11. This is the knowledge that is the Soul-humbling knowledge: Other knowledge puffs up; but if you know christ Crucified, you may glory in your knowledge without pride:
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Let not the wise man glory in his wisdom, nor the strong man in his strength, Let not the wise man glory in his Wisdom, nor the strong man in his strength,
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nor the learned man glory in his learning. If I glory in my wisdom, I am proud;nor the learned man glory in his learning. If I glory in my Wisdom, I am proud;
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if I glory in my strength, I am proud;
if I glory in my strength, I am proud;
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but if I glory in that, that I know Christ crucified, the more I glory in Christ crucified, the more humble I am; That is a soul-humbling knowledge.
but if I glory in that, that I know christ Crucified, the more I glory in christ Crucified, the more humble I am; That is a Soul-humbling knowledge.
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12. This is that knowledge which is the highest experimental knowledge in the World. A man may have the experience of his own sins, yet be a wicked man:
12. This is that knowledge which is the highest experimental knowledge in the World. A man may have the experience of his own Sins, yet be a wicked man:
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Oh, I have such a proud heart, such a vain heart, may he say;
O, I have such a proud heart, such a vain heart, may he say;
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why? for his sins are within him, and he may easily (though a wicked man) have experience of what is within him by nature:
why? for his Sins Are within him, and he may Easily (though a wicked man) have experience of what is within him by nature:
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But to have experience of a crucified Christ is not by nature. This is the highest experience in the World, Christ in me the hope of glory; But to have experience of a Crucified christ is not by nature. This is the highest experience in the World, christ in me the hope of glory;
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this is the most true experimental knowledge. 13. This is that knowledge that will make a man wise indeed:
this is the most true experimental knowledge. 13. This is that knowledge that will make a man wise indeed:
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Other knowledge may make a man wise quoad hoc, to this or that thing, but the knowledge of Christ crucified doth make a man wise at large.
Other knowledge may make a man wise quoad hoc, to this or that thing, but the knowledge of christ Crucified does make a man wise At large.
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And therefore I say, O what a blessed thing is it to know Christ crucified! and who would not labour to know Christ crucified in a right manner?
And Therefore I say, Oh what a blessed thing is it to know christ Crucified! and who would not labour to know christ Crucified in a right manner?
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6. You will say then in the sixth place, What shall we do to know Christ crucified in a right manner:
6. You will say then in the sixth place, What shall we do to know christ Crucified in a right manner:
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For we have heard, men may live under the Gospel, sit upon the highest form of profession,
For we have herd, men may live under the Gospel, fit upon the highest from of profession,
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and yet not know Christ crucified in a right manner:
and yet not know christ Crucified in a right manner:
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What shall we do then that we may know Christ crucified in a right manner? — Somthing I shall speak to the manner, and somthing to the means. As to the manner:
What shall we do then that we may know christ Crucified in a right manner? — Something I shall speak to the manner, and something to the means. As to the manner:
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If you would know Christ crucified in a right manner, you must look upon him as the Great institution and appoyntment of the Father.
If you would know christ Crucified in a right manner, you must look upon him as the Great Institution and appointment of the Father.
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When God doth deal with us in a way of Institutions, he hath not respect unto the strength of the Means,
When God does deal with us in a Way of Institutions, he hath not respect unto the strength of the Means,
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or the worth of the Persons.
or the worth of the Persons.
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When God deals with us in a way of nature, there is respect had to the strength of the Means,
When God deals with us in a Way of nature, there is respect had to the strength of the Means,
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or the worth of the Person:
or the worth of the Person:
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As in Physick, God deals in a way of nature, there respect is had to the strength of the Means.
As in Physic, God deals in a Way of nature, there respect is had to the strength of the Means.
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But when God deals with us in a way of institution, there he hath neither respect to the strength of means, But when God deals with us in a Way of Institution, there he hath neither respect to the strength of means,
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nor to the worth of persons. nor to the worth of Persons.
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Now Jesus Christ is the great Institution of God the Father, and so if we would know him rightly, we must look upon him:
Now jesus christ is the great Institution of God the Father, and so if we would know him rightly, we must look upon him:
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For though the stung Israelite was cured by the brazen Serpent, yet he was not cured by the brazen Serpent in regard of the mettle of the Serpent, but as it was an appointment, and as an institution:
For though the stung Israelite was cured by the brazen Serpent, yet he was not cured by the brazen Serpent in regard of the mettle of the Serpent, but as it was an appointment, and as an Institution:
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So if a man would know Christ to purpose, he must know him, and look upon him as the great institution and appointment of the Father, Him hath God the Father sealed.
So if a man would know christ to purpose, he must know him, and look upon him as the great Institution and appointment of the Father, Him hath God the Father sealed.
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And what is the reason that many go to and get no good by a crucified Christ,
And what is the reason that many go to and get no good by a Crucified christ,
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but because they never did to this day look upon Christ crucified as the great Institution of the Father.
but Because they never did to this day look upon christ Crucified as the great Institution of the Father.
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2. If you would know Christ crucified in a right manner, you must then look upon him as sent, you must look upon this crucified Christ under the mission of the Father.
2. If you would know christ Crucified in a right manner, you must then look upon him as sent, you must look upon this Crucified christ under the mission of the Father.
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There are three great Missions that you read of in the New Testament. — There is the mission of Ministers;
There Are three great Missions that you read of in the New Testament. — There is the mission of Ministers;
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they are sent out to preach. — There is the mission of the Holy Ghost, I will send the Comforter.
they Are sent out to preach. — There is the mission of the Holy Ghost, I will send the Comforter.
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— There is the mission of the Son sent from the Father.
— There is the mission of the Son sent from the Father.
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Now the mission of Christ from the Father, is the original of all the •ther missions; Now the mission of christ from the Father, is the original of all the •ther missions;
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and you cannot know the other missions rightly, if you do not know this original mission.
and you cannot know the other missions rightly, if you do not know this original mission.
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If you would know Christ crucified in a righ• manner, you must know him as sent.
If you would know christ Crucified in a righ• manner, you must know him as sent.
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In the 17. 〈 ◊ 〉 John saith Christ in his prayer to the Father,
In the 17. 〈 ◊ 〉 John Says christ in his prayer to the Father,
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But have known thee, and these have known that tho• hast sent me. So that if you would know Chri•• crucified in a right manner, you must know him• and look upon him as under a mission from the Father.
But have known thee, and these have known that tho• hast sent me. So that if you would know Chri•• Crucified in a right manner, you must know him• and look upon him as under a mission from the Father.
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3. If you would know Christ crucified in a righ• manner, you must look well unto the design, drif• and scope of the Father in the sufferings of Chri•• Then you know Christ when you know the Father,
3. If you would know christ Crucified in a righ• manner, you must look well unto the Design, drif• and scope of the Father in the sufferings of Chri•• Then you know christ when you know the Father,
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and you know the Father when you know• the Fathers Design.
and you know the Father when you know• the Father's Design.
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What is the great Design of t•• Father in sending Christ to die, but — To magnif•• his love, — To save poor sinners, — To justifie th•• ungodly. What is the great Design of t•• Father in sending christ to die, but — To magnif•• his love, — To save poor Sinners, — To justify th•• ungodly.
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Would you know Christ crucified arigh• be sure you have an eye to the design of the Father i• the matter of a crucified Christ.
Would you know christ Crucified arigh• be sure you have an eye to the Design of the Father i• the matter of a Crucified christ.
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4. Be sure of this, That you look as well upo• the Testamentalness of Christs sufferings,
4. Be sure of this, That you look as well upo• the Testamentalness of Christ sufferings,
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as th• greatness of his sufferings.
as th• greatness of his sufferings.
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Some look much at th• greatness of the sufferings of Christ, as the Frya• and Monks,
some look much At th• greatness of the sufferings of christ, as the Frya• and Monks,
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and never look at the Testamentalnes• of Christs sufferings.
and never look At the Testamentalnes• of Christ sufferings.
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— Oh, say they, Christ death was a painful, reproachful, and a lingrin• death, and thus they aggravate (as truly the• may) the sufferings of Christ;
— O, say they, christ death was a painful, reproachful, and a lingrin• death, and thus they aggravate (as truly the• may) the sufferings of christ;
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but not one wor• of the Testamentalness of his sufferings. But Christ death was to seal the Covenant;
but not one wor• of the Testamentalness of his sufferings. But christ death was to seal the Covenant;
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Therefore if yo• would know Christ crucified rightly, you must a• well look upon the Testamentalness of his sufferings as the greatness of his sufferings.
Therefore if yo• would know christ Crucified rightly, you must a• well look upon the Testamentalness of his sufferings as the greatness of his sufferings.
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Thus in regar• of the manner, if you would know Christ rightly. And 2. for the Means, I shall speak two or three things.
Thus in regar• of the manner, if you would know christ rightly. And 2. for the Means, I shall speak two or three things.
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If you would know Christ crucified in a right manner, for Means, Then go unto God the Father to create this knowledge of Christ crucified in you.
If you would know christ Crucified in a right manner, for Means, Then go unto God the Father to create this knowledge of christ Crucified in you.
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All Light was at the first by a word of Creation, Let there be Light.All Light was At the First by a word of Creation, Let there be Light.
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And as in the old Creation, the Creation of the World, so in the new Creation, Let there be Light, Let there be Knowledge:
And as in the old Creation, the Creation of the World, so in the new Creation, Let there be Light, Let there be Knowledge:
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God that commanded the Light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. God that commanded the Light to shine out of darkness, hath shined in our hearts, to give the Light of the knowledge of the glory of God, in the face of jesus christ.
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This light comes into the soul in a way of creation; go then to God to create this light.
This Light comes into the soul in a Way of creation; go then to God to create this Light.
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And be sure that you set open all your Windows that the Light may come in.
And be sure that you Set open all your Windows that the Light may come in.
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There are some sickly and weak, who would fain have the Light to come into their Chambers,
There Are Some sickly and weak, who would fain have the Light to come into their Chambers,
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but they are afraid of the cold Air, and so dare not open their windows.
but they Are afraid of the cold Air, and so Dare not open their windows.
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So here, some would fain have more light and knowledge of Christ, but they are afraid of the cold,
So Here, Some would fain have more Light and knowledge of christ, but they Are afraid of the cold,
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and so dare not open their windows to receive the light.
and so Dare not open their windows to receive the Light.
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But pray Friends, why should we be afraid of new lights? for why should there not be new Lights found out in the Firmament of the Scripture,
But pray Friends, why should we be afraid of new lights? for why should there not be new Lights found out in the Firmament of the Scripture,
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as well as the Astrologers find out new Stars in Heaven? Be not afraid to set open your Windows for any light that God shall make known unto you.as well as the Astrologers find out new Stars in Heaven? Be not afraid to Set open your Windows for any Light that God shall make known unto you.
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2. If you would know Christ crucified in a right way and manner, Then study much, think much upon this crucified Christ;
2. If you would know christ Crucified in a right Way and manner, Then study much, think much upon this Crucified christ;
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meditate much, insist and dwell much upon Christ crucified.
meditate much, insist and dwell much upon christ Crucified.
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It is not slight and superficial thinking of Christ crucified that will bring in this knowledge.
It is not slight and superficial thinking of christ Crucified that will bring in this knowledge.
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If I would know a man, I must be conversant with him:
If I would know a man, I must be conversant with him:
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So if you would know Christ crucified, you must be conversant with him, you must sit down,
So if you would know christ Crucified, you must be conversant with him, you must fit down,
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and consider, and dwell upon Christ crucified in your thoughts and meditations.
and Consider, and dwell upon christ Crucified in your thoughts and meditations.
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Now there are four times, wherein it will be good for you especially to think of Christ crucified much. Four cases.
Now there Are four times, wherein it will be good for you especially to think of christ Crucified much. Four cases.
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— First, In case of some Revelation or Vision that you may be under.
— First, In case of Some Revelation or Vision that you may be under.
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When Christ was transfigured, and Peter said, I• is good to be here, Christ turns him off,
When christ was transfigured, and Peter said, I• is good to be Here, christ turns him off,
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and reads a Lecture to him about his sufferings;
and reads a Lecture to him about his sufferings;
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why, but to shew that in such times of Raptures and Revelations, is a fit season to think of Christ crucified.
why, but to show that in such times of Raptures and Revelations, is a fit season to think of christ Crucified.
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— 2. Another time or season is, The time and case of spiritual pride. In case your heart be lifted up within you in reference unto any Priviledge, Gift,
— 2. another time or season is, The time and case of spiritual pride. In case your heart be lifted up within you in Referente unto any Privilege, Gift,
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or performance, then is a fit time to think on a crucified Christ.
or performance, then is a fit time to think on a Crucified christ.
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The Disciples were speaking who should be greatest, That one might sit on Christs right hand,
The Disciples were speaking who should be greatest, That one might fit on Christ right hand,
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and the other at his left hand; and the other At his left hand;
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then said Christ Are ye able to be baptized with the Baptisme that I am baptised with,
then said christ are you able to be baptised with the Baptism that I am baptised with,
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and to drink of the Cup that I shall drink of? The Son of man must suffer, saith he:and to drink of the Cup that I shall drink of? The Son of man must suffer, Says he:
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He turns them about from those thoughts to a crucified Christ;
He turns them about from those thoughts to a Crucified christ;
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why, but to shew thus much, that when at any time our hearts are lift up upon any account,
why, but to show thus much, that when At any time our hearts Are lift up upon any account,
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then is a fit time and season to think on a Christ crucified.
then is a fit time and season to think on a christ Crucified.
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— 3. The time of dissention and difference among professors and Brethren, is a fit time and season to think on a crucified Christ.
— 3. The time of dissension and difference among professors and Brothers, is a fit time and season to think on a Crucified christ.
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When one Disciple desired to sit at Christs right hand, and the other at his left, the rest of the Disciples took it ill,
When one Disciple desired to fit At Christ right hand, and the other At his left, the rest of the Disciples took it ill,
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and all quarrelled one with another: Christ now tells them of his sufferings;
and all quarreled one with Another: christ now tells them of his sufferings;
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Is This a fit time for you to have differences among •ou? think of my sufferings.
Is This a fit time for you to have differences among •ou? think of my sufferings.
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Never more seaso•able time to think of a crucified Christ, then when •rofessors are at variance.
Never more seaso•able time to think of a Crucified christ, then when •rofessors Are At variance.
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Times of dissention call or thoughts of a crucified Christ. — Again 4. In •ase that a man be in any great affliction or dan•er,
Times of dissension call or thoughts of a Crucified christ. — Again 4. In •ase that a man be in any great affliction or dan•er,
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or fear thereof, then is a good time to think •f the sufferings of Christ.
or Fear thereof, then is a good time to think •f the sufferings of christ.
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Nichodemus comes by ••ght unto Christ out of fear, and Christ first •reaches to him the Doctrine of Regeneration, •nd when he had done so, saith he in Joh. 3. the 14. •ers. As Moses lifted up the Serpent in the Wilder••ss, Nicodemus comes by ••ght unto christ out of Fear, and christ First •reaches to him the Doctrine of Regeneration, •nd when he had done so, Says he in John 3. the 14. •ers. As Moses lifted up the Serpent in the Wilder••ss,
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even so must the Son of man be lifted up. Ni•odemus was afraid to suffer for Christ;even so must the Son of man be lifted up. Ni•odemus was afraid to suffer for christ;
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now Christ ••rns him over to his sufferings. The Son of man •ust be lifted up;
now christ ••rns him over to his sufferings. The Son of man •ust be lifted up;
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— why? but to shew thus •uch, that when we are afraid of sufferings,
— why? but to show thus •uch, that when we Are afraid of sufferings,
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when •e meet with afflictions and troubles, and are in •ar thereof, then is a fit time for us to think of •hrists sufferings.
when •e meet with afflictions and Troubles, and Are in •ar thereof, then is a fit time for us to think of •hrists sufferings.
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It is a good thing to think of •hrist crucified at all times;
It is a good thing to think of •hrist Crucified At all times;
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but when you have •evelations and Visions, — when your hearts are ••ted up, — when you are in any dissention, — •hen you are under any affliction, trouble,
but when you have •evelations and Visions, — when your hearts Are ••ted up, — when you Are in any dissension, — •hen you Are under any affliction, trouble,
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or in •ar thereof, then is a good time, especially when •ou are under spiritual temptations.
or in •ar thereof, then is a good time, especially when •ou Are under spiritual temptations.
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And thus •ow you see the second thing;
And thus •ow you see the second thing;
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if you would know •hrist crucified in a right manner, study and medi•te much on him, and insist much thereon: But ••en
if you would know •hrist Crucified in a right manner, study and medi•te much on him, and insist much thereon: But ••en
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3. If you would know Christ crucified in a right •anner, make it your work and your businesse to ••ow Christ crucified.
3. If you would know christ Crucified in a right •anner, make it your work and your business to ••ow christ Crucified.
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Solomon gives you a pro•se in the 2 of the Proverbs and the 3. If thou cryest after knowledge, Solomon gives you a pro•se in the 2 of the Proverbs and the 3. If thou Christ After knowledge,
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and liftest up thy voice for u•derstanding; if thou seekest her as silver, and search for her as for hid treasure;
and liftest up thy voice for u•derstanding; if thou Seekest her as silver, and search for her as for hid treasure;
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Then shalt thou und••stand the fear of the Lord, and find the knowledge God, Prov. 2.5.Then shalt thou und••stand the Fear of the Lord, and find the knowledge God, Curae 2.5.
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How do men seek for hidden tr••sures? how do men seek for gold and silver? th• digg into the bowels of the earth,
How do men seek for hidden tr••sures? how do men seek for gold and silver? th• dig into the bowels of the earth,
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and spare for pains: So saith the Lord, if you digg and search 〈 ◊ 〉 it, you shall have this knowledge.
and spare for pains: So Says the Lord, if you dig and search 〈 ◊ 〉 it, you shall have this knowledge.
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And you kn•• how it is with those that do digg for gold and ••ver;
And you kn•• how it is with those that do dig for gold and ••ver;
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though they do not meet with a Myne p•sently, possibly they may meet with several spri• of water that may stand them in more stead t•• the Myne:
though they do not meet with a Mine p•sently, possibly they may meet with several spri• of water that may stand them in more stead t•• the Mine:
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So digging in the Scripture, thoug• man do not presently reach the Mine, yet he 〈 ◊ 〉 meet with such springs of comfort in the way, may be a refreshment to him all his dayes.
So digging in the Scripture, thoug• man do not presently reach the Mine, yet he 〈 ◊ 〉 meet with such springs of Comfort in the Way, may be a refreshment to him all his days.
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N•• therefore friends, do you desire to know Chr••• and him crucified? then remember these th• things, — Go unto God the Father to create t• light in you;
N•• Therefore Friends, do you desire to know Chr••• and him Crucified? then Remember these th• things, — Go unto God the Father to create t• Light in you;
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— Dwell and insist much up•• Christ crucified in your thoughts, and at some ti•• especially, — And then make it your work a business to know Christ crucified:
— Dwell and insist much up•• christ Crucified in your thoughts, and At Some ti•• especially, — And then make it your work a business to know christ Crucified:
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Digg in 〈 ◊ 〉 Mynes for this Knowledge. But suppose I do know Christ crucified, wha• my duty then?
Dig in 〈 ◊ 〉 Mines for this Knowledge. But suppose I do know christ Crucified, wha• my duty then?
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Why then, if you do know Christ crucified, ••tainly it doth not become you to conform unto 〈 ◊ 〉 world,
Why then, if you do know christ Crucified, ••tainly it does not become you to conform unto 〈 ◊ 〉 world,
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and to be uncrucified in your affections the world?
and to be uncrucified in your affections the world?
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It doth not become you to be the servants 〈 ◊ 〉 men, especially in the worship of God:
It does not become you to be the Servants 〈 ◊ 〉 men, especially in the worship of God:
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Ye are boug• with a price, be ye not the servants of men. Certainly it doth not become you to walk proud•y:
You Are boug• with a price, be you not the Servants of men. Certainly it does not become you to walk proud•y:
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What, shall Christ humble himself, and shall we be •roud? certainly it doth not become you to walk proudly.What, shall christ humble himself, and shall we be •roud? Certainly it does not become you to walk proudly.
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But what shall I do then? First go and resign, and give up your selves to Christ;
But what shall I do then? First go and resign, and give up your selves to christ;
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shall Christ give down himself unto us, and ••all not we give up our selves unto him? Resigne •nd give up your selves unto him.
shall christ give down himself unto us, and ••all not we give up our selves unto him? Resign •nd give up your selves unto him.
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2. And then if indeed you do know Christ cru••fied, take heed that you do not doubt of your ••terest in God, or salvation by Christ;
2. And then if indeed you do know christ cru••fied, take heed that you do not doubt of your ••terest in God, or salvation by christ;
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what, know •hrist crucified, and yet doubt? Why saith the A•ostle, If when we were enemies we were reconciled 〈 ◊ 〉 the death of his Son, much more being reconciled we 〈 ◊ 〉 all be saved by his life, Rom. 5. and chap. 8.32.
what, know •hrist Crucified, and yet doubt? Why Says the A•ostle, If when we were enemies we were reconciled 〈 ◊ 〉 the death of his Son, much more being reconciled we 〈 ◊ 〉 all be saved by his life, Rom. 5. and chap. 8.32.
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He •at spared not his own Son, but delivered him up for 〈 ◊ 〉 all, He •at spared not his own Son, but Delivered him up for 〈 ◊ 〉 all,
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how, shall he not with him also freely give us all ••ings? If God the Father, did give his Son to •ath for you, will he deny you other things?how, shall he not with him also freely give us all ••ings? If God the Father, did give his Son to •ath for you, will he deny you other things?
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Go away and look no more sorrowfull, let it ap•are that you know Christ, and that you know •hrist crucified.
Go away and look no more sorrowful, let it ap•are that you know christ, and that you know •hrist Crucified.
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3. In case at any time, any temptation doth a•ise upon you, Presently turn and look wishly upon •hrist crucified, and there fix.
3. In case At any time, any temptation does a•ise upon you, Presently turn and look wishly upon •hrist Crucified, and there fix.
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If a man be in a ••eat temptation, possibly the temptation may be •t by, by way of divertisement, turning to another ••ject;
If a man be in a ••eat temptation, possibly the temptation may be •t by, by Way of divertisement, turning to Another ••ject;
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but if that other object be ingaging, ••en he is helpt thereby, not onely by way of di•rtancie, but by way of assistance.
but if that other Object be engaging, ••en he is helped thereby, not only by Way of di•rtancie, but by Way of assistance.
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Now if a tem•ation do arise at any time upon any of you, pre••ntly turn your eye, fix it upon Christ crucified, •ere stand,
Now if a tem•ation do arise At any time upon any of you, pre••ntly turn your eye, fix it upon christ Crucified, •ere stand,
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and there look, and thus shall you be helped, not onely in a way of divertancie, but in way of assistance.
and there look, and thus shall you be helped, not only in a Way of divertancie, but in Way of assistance.
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4. If you do indeed know Christ crucified, the why should you not hold forth the vertues of th• Christ, the death of Christ, in your dying unto 〈 ◊ 〉 things below,
4. If you do indeed know christ Crucified, the why should you not hold forth the Virtues of th• christ, the death of christ, in your dying unto 〈 ◊ 〉 things below,
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and say with Paul upon all occa••ons, Henceforth let no man trouble me, I bear abo•• in my body, the marks of the Lord Jesus.
and say with Paul upon all occa••ons, Henceforth let no man trouble me, I bear abo•• in my body, the marks of the Lord jesus.
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You co•• to tempt me to such a sin, do not trouble me, know Christ crucified;
You co•• to tempt me to such a since, do not trouble me, know christ Crucified;
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henceforth let no man tro•ble me, I know Christ crucified;
henceforth let no man tro•ble me, I know christ Crucified;
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answer all yo• temptations thus, and be peremptory and resolu•• let no man trouble me, do not trouble me, I kno• Christ crucified.
answer all yo• temptations thus, and be peremptory and resolu•• let no man trouble me, do not trouble me, I kno• christ Crucified.
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5. Go away and communicate that knowled• of a crucified Christ unto others; your knowled• is nothing unless you make others to know w•• you know.
5. Go away and communicate that knowled• of a Crucified christ unto Others; your knowled• is nothing unless you make Others to know w•• you know.
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— There is a twofold revelation 〈 ◊ 〉 Christ, — Christ revealed to men,
— There is a twofold Revelation 〈 ◊ 〉 christ, — christ revealed to men,
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and Christ 〈 ◊ 〉 vealed in men, as Paul speaks, When it pleased 〈 ◊ 〉 Lord to reveal Christ IN me.
and christ 〈 ◊ 〉 vealed in men, as Paul speaks, When it pleased 〈 ◊ 〉 Lord to reveal christ IN me.
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When a man ha•• revelation of Christ within him, he will com•nicate that knowledge.
When a man ha•• Revelation of christ within him, he will com•nicate that knowledge.
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Ye see how it is with 〈 ◊ 〉 Sun shining upon the wall, and with a Candle 〈 ◊ 〉 Lanthorn;
You see how it is with 〈 ◊ 〉 Sun shining upon the wall, and with a Candle 〈 ◊ 〉 Lantern;
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the Sun shines upon the wall, and 〈 ◊ 〉 wall enlightens no body, why? because the Su• not in it:
the Sun shines upon the wall, and 〈 ◊ 〉 wall enlightens no body, why? Because the Su• not in it:
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but there is a Candle in a Lanthorn, a• that enlightens others; why? because the Cand•• within it:
but there is a Candle in a Lantern, a• that enlightens Others; why? Because the Cand•• within it:
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So when a man hath a revelation Christ upon him, it falls dead, as upon a mud w• and he communicates not that light unto others but if Christ be in me the hope of Glory,
So when a man hath a Revelation christ upon him, it falls dead, as upon a mud w• and he communicates not that Light unto Others but if christ be in me the hope of Glory,
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then c••tainly I shall communicate this knowledge of Ch•• unto others also.
then c••tainly I shall communicate this knowledge of Ch•• unto Others also.
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6. And to end all, if you do know Christ and him crucified, then go and place your selves before the Lord,
6. And to end all, if you do know christ and him Crucified, then go and place your selves before the Lord,
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as David did, when the Lord had made known his mind unto him;
as David did, when the Lord had made known his mind unto him;
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Then went King David in, and sat before the Lord, and he said, who am I, O Lord God, Then went King David in, and sat before the Lord, and he said, who am I, Oh Lord God,
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and what is my house that thou hast brought me hitherto!
and what is my house that thou hast brought me hitherto!
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&c. And what can David say more unto thee, for thou Lord God knowest thy Servant;
etc. And what can David say more unto thee, for thou Lord God Knowest thy Servant;
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for thy Word sake, and according to thine own heart hast thou done all these great things, to make thy Servant know them. for thy Word sake, and according to thine own heart hast thou done all these great things, to make thy Servant know them.
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So I say, go you and place your selves before the Lord, and say, What am I Lord, O what am I, poor ignorant creature as well as others, that Christ crucified should be made known to me!
So I say, go you and place your selves before the Lord, and say, What am I Lord, Oh what am I, poor ignorant creature as well as Others, that christ Crucified should be made known to me!
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O the riches and the greatness of the Grace of God:
O the riches and the greatness of the Grace of God:
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According to thine own heart Lord hast thou done this, to make these things known unto thy poor Servant:
According to thine own heart Lord hast thou done this, to make these things known unto thy poor Servant:
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Wherefore Glory and Honour unto God the Father, and unto the Lamb that sitteth upon the Throne for ever.
Wherefore Glory and Honour unto God the Father, and unto the Lamb that Sitteth upon the Throne for ever.
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And thus now I have spoken something concerning a crucified Christ, as the Object of your Faith;
And thus now I have spoken something Concerning a Crucified christ, as the Object of your Faith;
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the former time concerning the Excellencies of Christ to draw out your Love: Now then let your Faith and Love meet together;
the former time Concerning the Excellencies of christ to draw out your Love: Now then let your Faith and Love meet together;
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and may your Love be quickned, and your Faith strengthned, I have enough.
and may your Love be quickened, and your Faith strengthened, I have enough.
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The New Covenant of Grace opened. SERMON III. Heb. 12. 24.
The New Covenant of Grace opened. SERMON III. Hebrew 12. 24.
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And to Jesus the Mediator of the New Covena•• and to the blood of sprinkling, that speaketh bett•• things then that of Abel.
And to jesus the Mediator of the New Covena•• and to the blood of sprinkling, that speaks bett•• things then that of Abel.
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IN this Scripture you have the difference b•tween the Law and the Gospel:
IN this Scripture you have the difference b•tween the Law and the Gospel:
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The exce•lency of the state of the Church under t•• New Testament, above the state of the Chu•• under the Old Testament;
The exce•lency of the state of the Church under t•• New Testament, above the state of the Chu•• under the Old Testament;
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for saith the Apostle 〈 ◊ 〉 the 18. vers. Ye are not come unto the Mount th• might be touched,
for Says the Apostle 〈 ◊ 〉 the 18. vers. You Are not come unto the Mount th• might be touched,
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and that burned with fire, nor un• blackness and darkness, and tempest, and the sound of trumpet, and the voice of words:
and that burned with fire, nor un• blackness and darkness, and tempest, and the found of trumpet, and the voice of words:
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But ye are come u•to Mount Sion, vers. 22. and unto the City of the li•ing God, the heavenly Jerusalem, and to an innum•rable company of Angels, &c. But you Are come u•to Mount Sion, vers. 22. and unto the city of the li•ing God, the heavenly Jerusalem, and to an innum•rable company of Angels, etc.
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So that first, look how much Mount Sion dot• excell Mount Sinai, — The City of the living Go•• doth excell the Wilderness, — and the heavenl• Jerusalem doth excell the Mountain that might b• touched, from whence the Law was given;
So that First, look how much Mount Sion dot• excel Mount Sinai, — The city of the living Go•• does excel the Wilderness, — and the heavenl• Jerusalem does excel the Mountain that might b• touched, from whence the Law was given;
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〈 ◊ 〉 much doth our state now exceed and excell that of the Jews. And saith he, Ye are also come unto an innumerable company of Angels.
〈 ◊ 〉 much does our state now exceed and excel that of the jews. And Says he, You Are also come unto an innumerable company of Angels.
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The Law was given at Mount Sinai by the ministration of Angels:
The Law was given At Mount Sinai by the ministration of Angels:
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Look therefore how much our communion now with an innumerable company of Angels, doth exceed that ministration, which was by the ministration of Angels then,
Look Therefore how much our communion now with an innumerable company of Angels, does exceed that ministration, which was by the ministration of Angels then,
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so much doth our Gospel state now exceed theirs. And ye are also come to the general assembly, and Church of the first born.
so much does our Gospel state now exceed theirs. And you Are also come to the general assembly, and Church of the First born.
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Look how much the Catholick Church, drawn out of all Nations, doth exceed the Jewish Synagogue,
Look how much the Catholic Church, drawn out of all nations, does exceed the Jewish Synagogue,
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so much doth our Gospel Church state now exceed theirs. And ye are come unto God the Judge of all.
so much does our Gospel Church state now exceed theirs. And you Are come unto God the Judge of all.
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Look therefore how much the manifestation of God, as the Judge of all the world, doth exceed the manifestation of God as a Law-giver upon Mount Sinai unto the Nation of the Jews onely,
Look Therefore how much the manifestation of God, as the Judge of all the world, does exceed the manifestation of God as a Lawgiver upon Mount Sinai unto the nation of the jews only,
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so much doth our Gospel state and Church exceed theirs. And ye are come to the spirits of just men made perfect:
so much does our Gospel state and Church exceed theirs. And you Are come to the spirits of just men made perfect:
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— It is true in regard of the Saints in heaven, for we are fellow Citizens with the Saints there.
— It is true in regard of the Saints in heaven, for we Are fellow Citizens with the Saints there.
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— Or if you understand it of the spirits of just men made perfect with Gospel perfection, by the imputation of the righteousness of Christ, it is true:
— Or if you understand it of the spirits of just men made perfect with Gospel perfection, by the imputation of the righteousness of christ, it is true:
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So that look as the state of Heaven doth exceed the state of Earth, and as Gospel perfection doth exceed the imperfect state of the Law,
So that look as the state of Heaven does exceed the state of Earth, and as Gospel perfection does exceed the imperfect state of the Law,
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so doth the state of the Church and Gospel now exceed that of the Jews.
so does the state of the Church and Gospel now exceed that of the jews.
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And ye are come to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things then that of Abel.
And you Are come to jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaks better things then that of Abel.
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Look therefo•• as Jesus Christ the Mediator of the New Covena•• exceeds Moses the Mediator of the Old;
Look therefo•• as jesus christ the Mediator of the New Covena•• exceeds Moses the Mediator of the Old;
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— A•• as the blood of Christ, the blood of sprinkling, do•• excell and exceed the blood of all sacrifices in t•• time of the Old Testament,
— A•• as the blood of christ, the blood of sprinkling, do•• excel and exceed the blood of all Sacrifices in t•• time of the Old Testament,
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so doth our Gosp• Church state now exceed that of theirs.
so does our Gosp• Church state now exceed that of theirs.
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I shall not run through all these differences, priviledges, only fall in with this 24 verse.
I shall not run through all these differences, privileges, only fallen in with this 24 verse.
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And to Jesus, that is, ye are come to Jesus t• Mediator of the New Covenant,And to jesus, that is, you Are come to jesus t• Mediator of the New Covenant,
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and to the blo• of sprinkling, that is, ye are come to the blood sprinkling, that speaketh better things then that Abel. From which two Priviledges with the connection, I take up these Observations.
and to the blo• of sprinkling, that is, you Are come to the blood sprinkling, that speaks better things then that Abel. From which two Privileges with the connection, I take up these Observations.
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Observ. 1. That there is a New Covenant strick• with the children of men. 2. That Jesus is the Mediator of this New C•venant.Observation 1. That there is a New Covenant strick• with the children of men. 2. That jesus is the Mediator of this New C•venant.
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3. That now in these Gospel times, we are 〈 ◊ 〉 come to Moses the Mediator of the Old,
3. That now in these Gospel times, we Are 〈 ◊ 〉 come to Moses the Mediator of the Old,
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but un•• Jesus the Mediator of the New Covenant: And
but un•• jesus the Mediator of the New Covenant: And
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4. That thus coming unto Jesus the Mediat• of the New Covenant, we are also come unto t•• blood of sprinkling, that speaketh better thing then that of Abel.
4. That thus coming unto jesus the Mediat• of the New Covenant, we Are also come unto t•• blood of sprinkling, that speaks better thing then that of Abel.
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Doct. I shall begin with the first; There is new Covenant stricken with the children of me•Doct. I shall begin with the First; There is new Covenant stricken with the children of me•
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It was alwayes Gods way to deal with man i• the way of a Covenant;
It was always God's Way to deal with man i• the Way of a Covenant;
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that is the most suitabl• to man, the most honourable for man, and the mo• amicable and friendly:
that is the most suitabl• to man, the most honourable for man, and the mo• amicable and friendly:
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from the beginning therefore so it was;
from the beginning Therefore so it was;
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no sooner was man made, but Go• entred into Covenant with him, In the day th•• thou eatest thereof, thou shalt dye the death;
no sooner was man made, but Go• entered into Covenant with him, In the day th•• thou Eatest thereof, thou shalt die the death;
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— And then a Covenant he made with the World by Noah; — And then a Covenant he made with Abraham; — And then a Covenant he made with the Jews at Mount Sinai. It hath alwayes been Gods way to deal with man in the way of a Covenant,
— And then a Covenant he made with the World by Noah; — And then a Covenant he made with Abraham; — And then a Covenant he made with the jews At Mount Sinai. It hath always been God's Way to deal with man in the Way of a Covenant,
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but now in these latter dayes he hath stricken a New Covenant with the children of men:
but now in these latter days he hath stricken a New Covenant with the children of men:
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A New Covenant will I make with the house of Israel saith the Lord, by way of promise, Jer. 31. — A New Covenant hath the Lord made with the house of Israel, by way of fullfilment and accomplishment, Heb. 8. So that there is a New Covenant stricken with the children of men.A New Covenant will I make with the house of Israel Says the Lord, by Way of promise, Jer. 31. — A New Covenant hath the Lord made with the house of Israel, by Way of fullfilment and accomplishment, Hebrew 8. So that there is a New Covenant stricken with the children of men.
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For the opening of which Argument: 1. We must enquire what this Covenant is. 2. Why, and upon what account it is called a New Covenant: And
For the opening of which Argument: 1. We must inquire what this Covenant is. 2. Why, and upon what account it is called a New Covenant: And
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3. What are the wayes and properties of this New Covenant.
3. What Are the ways and properties of this New Covenant.
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4. Who are the Subjects of this Covenant, and persons that God doth strike this Covenant with.
4. Who Are the Subject's of this Covenant, and Persons that God does strike this Covenant with.
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5. We will a little inquire into the benefits thereof.
5. We will a little inquire into the benefits thereof.
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6. Labour to shew you, what a man should do to get into Covenant with God;
6. Labour to show you, what a man should do to get into Covenant with God;
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— and in case he be in Covenant with God, how he should walk as becometh one that is in Covenant with the great God.
— and in case he be in Covenant with God, how he should walk as Becometh one that is in Covenant with the great God.
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Here is matter enough to discourse on many exercises; but, though with difficulty, I shall dispatch all in this one.
Here is matter enough to discourse on many exercises; but, though with difficulty, I shall dispatch all in this one.
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1. And first of all, if you aske me what this Covenant is, take this description of the Covenant that now we are in.
1. And First of all, if you ask me what this Covenant is, take this description of the Covenant that now we Are in.
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It is that mutual agreement between God and Man, whereby God the Father doth ingage himself to shew mercy, love and kindness, to Christ an• to his Seed;
It is that mutual agreement between God and Man, whereby God the Father does engage himself to show mercy, love and kindness, to christ an• to his Seed;
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Christ ingaging both for himself an• for his Seed, to be obedient unto God the Father.
christ engaging both for himself an• for his Seed, to be obedient unto God the Father.
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First, I say, it is a mutual agreement, and herein a Covenant differs from a Law.
First, I say, it is a mutual agreement, and herein a Covenant differs from a Law.
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A Law properly is a commandment with penalty.
A Law properly is a Commandment with penalty.
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No sooner wa• man made, but he was under a Law, to be obedient unto God his Maker;
No sooner wa• man made, but he was under a Law, to be obedient unto God his Maker;
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and in case he broke it, God by the Law of Nature might punish him But then when God said unto him, In the day tha• thou eatest thereof, thou shalt dye the death, then God entered into Covenant, man accepting thereof.
and in case he broke it, God by the Law of Nature might Punish him But then when God said unto him, In the day tha• thou Eatest thereof, thou shalt die the death, then God entered into Covenant, man accepting thereof.
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Th• Child is obliged by the Law of Nature to obey hi• Parents; yet this is no Covenant, but a law of Nature, for here is no agreement.
Th• Child is obliged by the Law of Nature to obey hi• Parents; yet this is no Covenant, but a law of Nature, for Here is no agreement.
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But the Wife is obliged to obey her Husband, and this is a Covenant why? — because it is by mutual agreement;
But the Wife is obliged to obey her Husband, and this is a Covenant why? — Because it is by mutual agreement;
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So that I say, this Covenant, First, is a mutual agreement between God and Man: But
So that I say, this Covenant, First, is a mutual agreement between God and Man: But
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2. It is that agreement whereby God the Father doth ingage himself to shew kindness, grace and mercy, to Christ and to his Seed.
2. It is that agreement whereby God the Father does engage himself to show kindness, grace and mercy, to christ and to his Seed.
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Unto Christ himself he doth ingage, Isa. 42. 〈 ◊ 〉 the Lord have called thee in Righteousness,
Unto christ himself he does engage, Isaiah 42. 〈 ◊ 〉 the Lord have called thee in Righteousness,
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and will bold thine hand, and will keep thee, and give thee for a Covenant of the people,
and will bold thine hand, and will keep thee, and give thee for a Covenant of the people,
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for a light of the Gentiles. for a Light of the Gentiles.
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If thou wilt undertake the work of the Mediator, I do ingage and promise to thee (I the Lord have called thee in Righteousness,
If thou wilt undertake the work of the Mediator, I do engage and promise to thee (I the Lord have called thee in Righteousness,
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and) I will hold thine hand, and I will keep thee. And the Father doth ingage unto Christ, and his Seed too;and) I will hold thine hand, and I will keep thee. And the Father does engage unto christ, and his Seed too;
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for saith he unto Christ, If thy children forsake my Law, and walk not in my Judgements;
for Says he unto christ, If thy children forsake my Law, and walk not in my Judgments;
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If they break my Statutes, and keep not my Commandments, then will I visit their transgression with the Rod, and their iniquity with stripes;
If they break my Statutes, and keep not my commandments, then will I visit their Transgression with the Rod, and their iniquity with stripes;
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nevertheless, my loving kindness will I not utterly take away: nevertheless, my loving kindness will I not utterly take away:
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which is plainly spoken unto Christ, as you read in the 89 Psalm, from the 26. v. unto the 30. So that I say, it is that agreement whereby God the Father doth ingage himself to shew kindness, grace and mercy, unto Christ and his Seed.
which is plainly spoken unto christ, as you read in the 89 Psalm, from the 26. v. unto the 30. So that I say, it is that agreement whereby God the Father does engage himself to show kindness, grace and mercy, unto christ and his Seed.
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On the other side, Christ ingages both for himself and for his Seed, to be obedient unto God the Father.
On the other side, christ engages both for himself and for his Seed, to be obedient unto God the Father.
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Christ ingages for himself, and therefore saith he in the 40. Psalm, verse 6. Sacrifice and Offering thou didst not desire, &c. Then said I,
christ engages for himself, and Therefore Says he in the 40. Psalm, verse 6. Sacrifice and Offering thou didst not desire, etc. Then said I,
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Lo I come, in the Volume of the Book it is written of me, I delight to do thy will, O my God,
Lo I come, in the Volume of the Book it is written of me, I delight to do thy will, Oh my God,
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yea, thy Law is within my heart. They are the words of Christ;yea, thy Law is within my heart. They Are the words of christ;
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Then said I, that is, then promised I. Paulus Fagius observes, that the Hebrew hath no one proper word for Promise; but where God is said to Promise, the word in the Hebrew is onely so, God said, God spake; Then said I, that is, then promised I. Paulus Fagius observes, that the Hebrew hath not one proper word for Promise; but where God is said to Promise, the word in the Hebrew is only so, God said, God spoke;
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And indeed if any man will take the pains to consult the Hebrew, and our English Translation together, he shall find it true.
And indeed if any man will take the pains to consult the Hebrew, and our English translation together, he shall find it true.
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I'le give you some instances, and so pass over, Deut. 1.11.
I'll give you Some instances, and so pass over, Deuteronomy 1.11.
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The Lord God of your Fathers make you a thousand times so many more as ye are,
The Lord God of your Father's make you a thousand times so many more as you Are,
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and bless you, as he hath promised you, Heb. as he hath said. — So in the 1 Kings 8.56. Blessed be the Lord that hath given rest unto his people Israel, according to all that he promised, Heb. according to all that he hath said. — So in the 2 Chron. 6.10.
and bless you, as he hath promised you, Hebrew as he hath said. — So in the 1 Kings 8.56. Blessed be the Lord that hath given rest unto his people Israel, according to all that he promised, Hebrew according to all that he hath said. — So in the 2 Chronicles 6.10.
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The Lord therefore hath performed his word, that he hath spoken, for I am risen up in the room of David my Father, an• am set on the Throne of Israel, as the Lord hat• promised, Heb. as the Lord hath said. — So a• the 16. verse, Now therefore O Lord God of Israel, keep with thy Servant David my Father, tha• which thou hast promised him, Hebr. that whic• thou hast said to him. So here in the 40. Psalm Then said I, that is,
The Lord Therefore hath performed his word, that he hath spoken, for I am risen up in the room of David my Father, an• am Set on the Throne of Israel, as the Lord hat• promised, Hebrew as the Lord hath said. — So a• the 16. verse, Now Therefore Oh Lord God of Israel, keep with thy Servant David my Father, tha• which thou hast promised him, Hebrew that whic• thou hast said to him. So Here in the 40. Psalm Then said I, that is,
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then promised I, then ingage• I unto God the Father, saying, Lo I come, in th• the Volume of the Book it is written of me; her• Christ ingages for himself.
then promised I, then ingage• I unto God the Father, saying, Lo I come, in th• the Volume of the Book it is written of me; her• christ engages for himself.
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And he ingaged also for his Seed;
And he engaged also for his Seed;
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therefore Ps• 16. O my Soul, thou hast said unto the Lord, sai• by way of promise, O my Lord, my goodness is no• for thee,
Therefore Ps• 16. Oh my Soul, thou hast said unto the Lord, sai• by Way of promise, Oh my Lord, my Goodness is no• for thee,
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but for the Saints that are in the earth, an• the excellent in whom is all my delight. but for the Saints that Are in the earth, an• the excellent in whom is all my delight.
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And so ou• Saviour Christ promises to the Father in the 17. o• John; Therefore do I sanctifie my self, That the• also may be sanctified.
And so ou• Saviour christ promises to the Father in the 17. o• John; Therefore do I sanctify my self, That the• also may be sanctified.
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And if you look into the Hebrews, you shall find that Christ is called the Surety of the Covenant; Why? — because he doth ingage for God the Father to perform to us,
And if you look into the Hebrews, you shall find that christ is called the Surety of the Covenant; Why? — Because he does engage for God the Father to perform to us,
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and he doth ingage for us, that we shall perform to God.
and he does engage for us, that we shall perform to God.
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So that do you aske what the Covenant is, plainly then it is, That mutual agreement between God an• man, whereby God the Father doth ingage himself to shew kindness, love and mercy, to Christ and his Seed, Christ ingaging both for himself,
So that do you ask what the Covenant is, plainly then it is, That mutual agreement between God an• man, whereby God the Father does engage himself to show kindness, love and mercy, to christ and his Seed, christ engaging both for himself,
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and for his Seed to be obedient unto God the Father. 2. But then secondly, why is this Covenant called a New Covenant?
and for his Seed to be obedient unto God the Father. 2. But then secondly, why is this Covenant called a New Covenant?
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Not only because it is an excellent Covenant, as in Scripture phrase, excellent things are called New; a New Song, &c.
Not only Because it is an excellent Covenant, as in Scripture phrase, excellent things Are called New; a New Song, etc.
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Nor onely because it brings a new heart, which is promised in the Covenant.
Nor only Because it brings a new heart, which is promised in the Covenant.
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Nor onely because it is alwayes fresh and green, and new, upon which account Austin thinks, that the commandment of Love is called a New Commandment.
Nor only Because it is always fresh and green, and new, upon which account Austin thinks, that the Commandment of Love is called a New Commandment.
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Nor is it called New onely because there is no other Covenant to succeed and follow, which is the reason in the 8th. of Heb.
Nor is it called New only Because there is no other Covenant to succeed and follow, which is the reason in the 8th. of Hebrew
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But it is called a New Covenant, in opposition to the Covenant that was made with Adam, and with us in the state of innocency;
But it is called a New Covenant, in opposition to the Covenant that was made with Adam, and with us in the state of innocency;
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— and in opposition to the Covenant which was made with the Jews in the time of the Old Testament.
— and in opposition to the Covenant which was made with the jews in the time of the Old Testament.
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First, New in opposition to the Covenant that was made with Adam in the state of innocency;
First, New in opposition to the Covenant that was made with Adam in the state of innocency;
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for then, though God out of free love and grace, was pleased to condescend to enter into Covenant with man,
for then, though God out of free love and grace, was pleased to condescend to enter into Covenant with man,
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yet then God did deal with us in a way of Supremacy and of Righteousness; and therefore there is mention made onely of the Threatning, In the day that thou eatest thereof, thou shalt dye the death:
yet then God did deal with us in a Way of Supremacy and of Righteousness; and Therefore there is mention made only of the Threatening, In the day that thou Eatest thereof, thou shalt die the death:
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But now God deals with us in this Covenant in a way of grace, and of great compassion;
But now God deals with us in this Covenant in a Way of grace, and of great compassion;
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and therefore in this Covenant there is mention made onely of the Promise.
and Therefore in this Covenant there is mention made only of the Promise.
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Again, 2. Though God did enter into Covenant with Adam, and so with us, and promised eternal life in Heaven; not eternal life in this World onely, as some would:
Again, 2. Though God did enter into Covenant with Adam, and so with us, and promised Eternal life in Heaven; not Eternal life in this World only, as Some would:
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For Hell was threatned in these words, In the day thou eatest thereof thou shalt dye the death, and therefore Heaven and Salvation was promised on the contrary;
For Hell was threatened in these words, In the day thou Eatest thereof thou shalt die the death, and Therefore Heaven and Salvation was promised on the contrary;
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yet I say (although God, when he entered into Covenant with us then, did promise Heaven and Salvation) it was upon condition of our personal and perfect obedience,
yet I say (although God, when he entered into Covenant with us then, did promise Heaven and Salvation) it was upon condition of our personal and perfect Obedience,
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and therefore called a Covenant of works; But now our Covenant runs upon no such terms.
and Therefore called a Covenant of works; But now our Covenant runs upon no such terms.
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3. Then in that Covenant, acceptation began in the Work, and so to the Person, and therefore saith the Lord to Cain, If thou doest well, shalt thou not be accepted? speaking to him as belonging to the Covenant of works:
3. Then in that Covenant, acceptation began in the Work, and so to the Person, and Therefore Says the Lord to Cain, If thou dost well, shalt thou not be accepted? speaking to him as belonging to the Covenant of works:
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— But in the Covenant now made, the acceptation begins in the Person, and so to the Work, and therefore saith the Lord concerning Abel, the Lord accepted Abel (his Person) and then his Sacrifice.
— But in the Covenant now made, the acceptation begins in the Person, and so to the Work, and Therefore Says the Lord Concerning Abel, the Lord accepted Abel (his Person) and then his Sacrifice.
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4. Then also the Lord gave Adam, and us, an• ability to stand, but he did not give a promise of perseverance in standing:
4. Then also the Lord gave Adam, and us, an• ability to stand, but he did not give a promise of perseverance in standing:
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But now the Lord doth, I will put my fear into your hearts, that you shall not depart from me, saith the Lord.
But now the Lord does, I will put my Fear into your hearts, that you shall not depart from me, Says the Lord.
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5. Then in that Covenant, there was no room for repentance, no room for remission:
5. Then in that Covenant, there was no room for Repentance, no room for remission:
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But as in a Court of meer Justice, the Question is not, whether a man doth repent of his Fact or no,
But as in a Court of mere justice, the Question is not, whither a man does Repent of his Fact or no,
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but whether, I or No, hath such a Fact been done? So by the Covenant of works, the first Covenant, there is no Question whether a man doth repent or no, But whether the work were done, whether the sin were done:
but whither, I or No, hath such a Fact been done? So by the Covenant of works, the First Covenant, there is no Question whither a man does Repent or no, But whither the work were done, whither the since were done:
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But now in this Covenant, there is room both for repentance, and for remission, (as by and by you shall hear.) And then
But now in this Covenant, there is room both for Repentance, and for remission, (as by and by you shall hear.) And then
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6. Though when God made that Covenant with Adam and with us, the tree of Life might be some shaddow of Christ,
6. Though when God made that Covenant with Adam and with us, the tree of Life might be Some shadow of christ,
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yet then there was no Mediator, for there was no need, God and Man was not at variance,
yet then there was no Mediator, for there was no need, God and Man was not At variance,
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and so no need of a Mediator:
and so no need of a Mediator:
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But in this Covenant that is now stricken, there is a Mediator, a Mediator of the New Covenant.
But in this Covenant that is now stricken, there is a Mediator, a Mediator of the New Covenant.
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So that thus you see this Covenant is New, in opposition to the Covenant that was made with Adam and us in the state of innocency.
So that thus you see this Covenant is New, in opposition to the Covenant that was made with Adam and us in the state of innocency.
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And Secondly, As it is New in opposition to the Covenant that was made with Adam, the Covenant of works;
And Secondly, As it is New in opposition to the Covenant that was made with Adam, the Covenant of works;
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so it is new also in opposition to the Covenant that was made with the Jews in the time of the Old Testament. For the clearing of this,
so it is new also in opposition to the Covenant that was made with the jews in the time of the Old Testament. For the clearing of this,
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First of all we must inquire whether there be any difference between the Covenant made with the Jews in the day of the Old Testament,
First of all we must inquire whither there be any difference between the Covenant made with the jews in the day of the Old Testament,
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and the Covenant made with us now: — and in case there be, what is the difference, and wherein it lyes.
and the Covenant made with us now: — and in case there be, what is the difference, and wherein it lies.
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And first, If you ask whether there be any difference.
And First, If you ask whither there be any difference.
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If I should answer with Divines ordinarily (wherein they speak the truth) I must say, that the Covenant which God made with the Jews, was for substance the same, though different in administration;
If I should answer with Divines ordinarily (wherein they speak the truth) I must say, that the Covenant which God made with the jews, was for substance the same, though different in administration;
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but give me leave to express my own sense in my own terms, thus,
but give me leave to express my own sense in my own terms, thus,
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1. It is plain and clear, that the Jews that were saved in the time of the Old Testament, were saved by the same Covenant, that we now are saved by;
1. It is plain and clear, that the jews that were saved in the time of the Old Testament, were saved by the same Covenant, that we now Are saved by;
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for they were saved by the Covenant that God made with Abraham, so are we, Luke 11. Rom. 4. Gal. 3. Circumcision then was the Seal of the Covenant;
for they were saved by the Covenant that God made with Abraham, so Are we, Lycia 11. Rom. 4. Gal. 3. Circumcision then was the Seal of the Covenant;
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and what was Circumcision, but a seal of the Righteousness of Faith? The Ceremonies, Types and Sacrifices, did not belong to the Covenant of works, they were Types of Christ, and therefore it must needs be the same Covenant,
and what was Circumcision, but a seal of the Righteousness of Faith? The Ceremonies, Types and Sacrifices, did not belong to the Covenant of works, they were Types of christ, and Therefore it must needs be the same Covenant,
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for it was a Covenant of works that was made with the Jews, God should have brought them from better to worse for the Covenant of Grace was made with Abraham; but though the Law was added after the Promise, it could not disanul the Promise, saith the Apostle in the 3. of Gal. So that its plain and clea• the Jews that were then saved, were saved by th• same Covenant that we now are: But
for it was a Covenant of works that was made with the jews, God should have brought them from better to Worse for the Covenant of Grace was made with Abraham; but though the Law was added After the Promise, it could not disannul the Promise, Says the Apostle in the 3. of Gal. So that its plain and clea• the jews that were then saved, were saved by th• same Covenant that we now Are: But
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2. Though those Jews that were saved, wer• saved by the same Covenant that we now are saved by,
2. Though those jews that were saved, wer• saved by the same Covenant that we now Are saved by,
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yet notwithstanding the Covenant o• works was declared, and promulged among th• Jews; Wherefore then was the Law added, saith th• Apostle? Added then it was.
yet notwithstanding the Covenant o• works was declared, and promulged among th• jews; Wherefore then was the Law added, Says th• Apostle? Added then it was.
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As Sarah and Hagar made types of the two Testaments by the Apostle Were at once in Abrahams house;
As Sarah and Hagar made types of the two Testaments by the Apostle Were At once in Abrahams house;
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So the Old Covenant of Works, and the New Covenant of Grace, wer• at once in the Jewish Church: ButSo the Old Covenant of Works, and the New Covenant of Grace, wer• At once in the Jewish Church: But
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3. Though both these Covenants were at onc• in the Jewish Church, the one declared, and the other made with them;
3. Though both these Covenants were At onc• in the Jewish Church, the one declared, and the other made with them;
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though Hagar was in the same house, yet it was in subserviency unto Sarah; and though the Covenant of works was declared,
though Hagar was in the same house, yet it was in subserviency unto Sarah; and though the Covenant of works was declared,
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and was there at the same time, yet it was in subserviency unto the Covenant of Grace;
and was there At the same time, yet it was in subserviency unto the Covenant of Grace;
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it was added, wherefore? saith the Apostle, because of transgression, to be a School Master to bring to Christ. it was added, Wherefore? Says the Apostle, Because of Transgression, to be a School Master to bring to christ.
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It was there in subserviency, and upon a Gospel design: But then
It was there in subserviency, and upon a Gospel Design: But then
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4. Though both these Covenants were thus joyned together, the Covenant of Works, and the Covenant of Grace both joyned together in one state,
4. Though both these Covenants were thus joined together, the Covenant of Works, and the Covenant of Grace both joined together in one state,
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yet both together did not make a third and distinct Covenant;
yet both together did not make a third and distinct Covenant;
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I am no wayes of Camero's •ind, that there were three Covenants, but of the Apostles mind clearly, in the 4. of the Galathians, where he speaks expresly, that there are two Te•aments, and no more;
I am no ways of Camero's •ind, that there were three Covenants, but of the Apostles mind clearly, in the 4. of the Galatians, where he speaks expressly, that there Are two Te•aments, and no more;
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so that though both were •pon the ground together (one declared then to •ake them sensible of their sins,
so that though both were •pon the ground together (one declared then to •ake them sensible of their Sins,
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and to bring them •o the other Covenant) yet both did not make up a •hird and distinct Covenant: But
and to bring them •o the other Covenant) yet both did not make up a •hird and distinct Covenant: But
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5. Because the Commandment lay uppermost, the •hole dispensation was called Law, although the Pro•ise and the Gospel lay at the bottom;
5. Because the Commandment lay uppermost, the •hole Dispensation was called Law, although the Pro•ise and the Gospel lay At the bottom;
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As now, be•use the Promise lyes uppermost, the whole of the •ovenant is called the Promise, though the Com•andment lyes at the bottom.
As now, be•use the Promise lies uppermost, the Whole of the •ovenant is called the Promise, though the Com•andment lies At the bottom.
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Well then, if these things be so, wherein lyes •he difference between that of the Jews and Ours?
Well then, if these things be so, wherein lies •he difference between that of the jews and Ours?
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Thus, first, although the Jews that were saved, •ere saved by the same Covenant that we now are ••ved by;
Thus, First, although the jews that were saved, •ere saved by the same Covenant that we now Are ••ved by;
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Yet then the Covenant had a special eye un•• the Commandment, and therefore it is called the •aw: Yet then the Covenant had a special eye un•• the Commandment, and Therefore it is called the •aw:
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Now the Covenant hath a special eye to the Pro•ise, and therefore it is called the Promise. Now the Covenant hath a special eye to the Pro•ise, and Therefore it is called the Promise.
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2. Then though the Covenant of Grace was •ade with the Jews that were saved,
2. Then though the Covenant of Grace was •ade with the jews that were saved,
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yet it was •ven more darkly and obscurely; there was a vail ••on Moses, that he could not see to the end of •ings:
yet it was •ven more darkly and obscurely; there was a Vail ••on Moses, that he could not see to the end of •ings:
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But now we all with open face behold as in glass the Glory of the Lord, saith the Apostle,But now we all with open face behold as in glass the Glory of the Lord, Says the Apostle,
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as •eaking of the difference between the one and the •her, Cor. 2.3. 3. Then also the ministration of that Covenant as very burthensome, now more easie;
as •eaking of the difference between the one and the •her, Cor. 2.3. 3. Then also the ministration of that Covenant as very burdensome, now more easy;
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Take my •ke upon you, saith Christ:Take my •ke upon you, Says christ:
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it is spoken in opposition to Moses too, for my yoke is easie, and my burthe• is light, Mat. 11. 4. Then also the Covenant was made with th• Nation of the Jews onely, but now it takes in a• the World, Jew and Gentile.
it is spoken in opposition to Moses too, for my yoke is easy, and my burthe• is Light, Mathew 11. 4. Then also the Covenant was made with th• nation of the jews only, but now it Takes in a• the World, Jew and Gentile.
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That Scripture, Is• 56. is spoken in regard of Gospel times, Let not t•• Eunuch say, &c. nor the son of a stranger, that I 〈 ◊ 〉 separated from the Lord, onely let him take hold of 〈 ◊ 〉 Covenant.
That Scripture, Is• 56. is spoken in regard of Gospel times, Let not t•• Eunuch say, etc. nor the son of a stranger, that I 〈 ◊ 〉 separated from the Lord, only let him take hold of 〈 ◊ 〉 Covenant.
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The stranger now may do it, it belon• to the Gentile as well as the Jew: And
The stranger now may do it, it belon• to the Gentile as well as the Jew: And
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5. Then the dispensation was more terrible, a•• brought forth fear and bondage;
5. Then the Dispensation was more terrible, a•• brought forth Fear and bondage;
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but now we a• not come unto Mount Sinai, where was fear a• trembling, but we are come unto Mount Sion, whi• brings forth Love, and Faith, and Sweetness, a• Thankfulness.
but now we a• not come unto Mount Sinai, where was Fear a• trembling, but we Are come unto Mount Sion, whi• brings forth Love, and Faith, and Sweetness, a• Thankfulness.
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6. Then also the Covenant was confirmed 〈 ◊ 〉 Promise, and by the blood of Bulls and Goa• now it is confirmed by Oath, and by the blood of ••sus.
6. Then also the Covenant was confirmed 〈 ◊ 〉 Promise, and by the blood of Bulls and Goa• now it is confirmed by Oath, and by the blood of ••sus.
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7. Then also the Mediator was Moses, that sto• between God and them; now Jesus the Mediat•
7. Then also the Mediator was Moses, that sto• between God and them; now jesus the Mediat•
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8. Then the Law was a School-Master to bri• to Christ, the Covenant of Works was upon 〈 ◊ 〉 ground, and the Law was a School Master;
8. Then the Law was a School-Master to bri• to christ, the Covenant of Works was upon 〈 ◊ 〉 ground, and the Law was a School Master;
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it is 〈 ◊ 〉 so now.
it is 〈 ◊ 〉 so now.
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9. Then Christ was in the hand of Moses, 〈 ◊ 〉 Moses is in the hand of Christ:
9. Then christ was in the hand of Moses, 〈 ◊ 〉 Moses is in the hand of christ:
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Now the bond-w•man is cast out of doors;
Now the bond-w•man is cast out of doors;
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there was a time wh• the bond-woman and Sarah was in the house t•gether, but now the bond-woman is gone.
there was a time wh• the bondwoman and Sarah was in the house t•gether, but now the bondwoman is gone.
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10. Then the Commandments were m• carnal, as the Apostle speaks, and the Promi• worser, but now the Commandment is spiritual, a• the Covenant founded upon better Promises, saith the Apostle, Heb. 7. 11. And (to say no more) look what difference there is between the Letter and the Spirit, in regard of efficacy, (for that's the meaning of it) such a difference there is between that and this.
10. Then the commandments were m• carnal, as the Apostle speaks, and the Promi• Worse, but now the Commandment is spiritual, a• the Covenant founded upon better Promises, Says the Apostle, Hebrew 7. 11. And (to say no more) look what difference there is between the letter and the Spirit, in regard of efficacy, (for that's the meaning of it) such a difference there is between that and this.
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We are not Ministers of the Letter, as in the dayes of Moses, but we are Ministers of the Spirit, 2 Cor. 3. So that thus you see why this Covenant is called a New Covenant. — N•w in opposition to the Covenant that was made with man in the state of innocency,We Are not Ministers of the letter, as in the days of Moses, but we Are Ministers of the Spirit, 2 Cor. 3. So that thus you see why this Covenant is called a New Covenant. — N•w in opposition to the Covenant that was made with man in the state of innocency,
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and new in opposition to the Covenant that was made with the Jews in the times of the Old Testament.
and new in opposition to the Covenant that was made with the jews in the times of the Old Testament.
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3. But then thirdly, What kind of Covenant is this? — And what are the properties of it? Answ. To name but three,
3. But then Thirdly, What kind of Covenant is this? — And what Are the properties of it? Answer To name but three,
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First, It is a Covenant of Grace, in opposition to works, or to all our own worth, or worthiness.
First, It is a Covenant of Grace, in opposition to works, or to all our own worth, or worthiness.
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A Covenant of Grace, for it is made with sinners.
A Covenant of Grace, for it is made with Sinners.
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The Covenant that was made with Adam in the •tate of innocency, was made with a Saint, having •he Image of God upon him,The Covenant that was made with Adam in the •tate of innocency, was made with a Saint, having •he Image of God upon him,
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therefore a Covenant of Friendship: The Covenant that God makes now, •he makes with Sinners, and it is a Covenant of Reconciliation, and therefore a Covenant of Grace.
Therefore a Covenant of Friendship: The Covenant that God makes now, •he makes with Sinners, and it is a Covenant of Reconciliation, and Therefore a Covenant of Grace.
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Then by that Covenant that God made with Adam, there was no room for repentance, or for remission, now room for both.
Then by that Covenant that God made with Adam, there was no room for Repentance, or for remission, now room for both.
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For Repentance, I will take away the heart of stone, •nd I will give an heart of flesh, saith God.
For Repentance, I will take away the heart of stone, •nd I will give an heart of Flesh, Says God.
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For Remission, I will remember your sins no more, •aith the Covenant; yea, the Covenant of Grace •oth so deeply ingage for Remission of sins;
For Remission, I will Remember your Sins no more, •aith the Covenant; yea, the Covenant of Grace •oth so deeply engage for Remission of Sins;
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That whereas the Covenant of works would own no such things, the Covenant of Grace doth so deeply ingage for remission of sins, that it is made the chief,
That whereas the Covenant of works would own no such things, the Covenant of Grace does so deeply engage for remission of Sins, that it is made the chief,
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and the reason of all the other, I will write my Law in your hearts, and ye shall all know me;
and the reason of all the other, I will write my Law in your hearts, and you shall all know me;
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Why? For I will remember your sins no more, Heb. 8. By that Covenant,
Why? For I will Remember your Sins no more, Hebrew 8. By that Covenant,
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if we had sinned, we should have provoked God thereby to damn us, and to destroy us:
if we had sinned, we should have provoked God thereby to damn us, and to destroy us:
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By this Covenant, when a man that is in Covenant sins, he doth thereby provoke God to pitty him and to have compassion on him.
By this Covenant, when a man that is in Covenant Sins, he does thereby provoke God to pity him and to have compassion on him.
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In the Covenant o• works the Lord gave a man strength to stand, an• left him to himself;
In the Covenant o• works the Lord gave a man strength to stand, an• left him to himself;
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but now the Lord hath promised in this Covenant, to cause us to walk in h•• wayes.
but now the Lord hath promised in this Covenant, to cause us to walk in h•• ways.
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When the Israelites had to do with th• Aegyptians, the Aegyptians injoyned them their ta• of brick, and gave them no straw:
When the Israelites had to do with th• egyptians, the egyptians enjoined them their ta• of brick, and gave them no straw:
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Now we ha• to deal with so good a Lord in this Covenant, th• our tale of brick is lessened;
Now we ha• to deal with so good a Lord in this Covenant, th• our tale of brick is lessened;
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we have straw, a•• strength, and not onely strength, but God himself Co-worker with us.
we have straw, a•• strength, and not only strength, but God himself Coworker with us.
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Yea, what Grace is there th• you want, or do complain for the want of, b• it is promised in this Covenant?
Yea, what Grace is there th• you want, or do complain for the want of, b• it is promised in this Covenant?
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Do you complain that you are not converted I will write my Law in your hearts, saith God no•
Do you complain that you Are not converted I will write my Law in your hearts, Says God no•
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Do you complain that you are ignorant? Th• shall all know me, from the least unto the greatest 〈 ◊ 〉 them, saith the Covenant.
Do you complain that you Are ignorant? Th• shall all know me, from the least unto the greatest 〈 ◊ 〉 them, Says the Covenant.
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Do you complain that your heart is hard? I w• (saith God) take away the heart of stone,
Do you complain that your heart is hard? I w• (Says God) take away the heart of stone,
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and give y• an heart of flesh. Grace, Grace, this Covenant th• is a Covenant of Grace, it is a gracious Cov•nant.and give y• an heart of Flesh. Grace, Grace, this Covenant th• is a Covenant of Grace, it is a gracious Cov•nant.
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2. As it is a gracious Covenant, so it is a fr• and inconditionate Covenant: — Free in oppositi•• to all conditions to be performed by us;
2. As it is a gracious Covenant, so it is a fr• and inconditionate Covenant: — Free in oppositi•• to all conditions to be performed by us;
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Pray do not mistake me, I do not say there is no condition in the New Covenant;
Pray do not mistake me, I do not say there is no condition in the New Covenant;
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but the Condition is performed by Christ our second Adam.but the Condition is performed by christ our second Adam.
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Nor do I say, that Faith, Obedience and Repentance are not required, but I say, Faith, Obedience and Repentance are required in the New Covenant as Duties, but not as Conditions.
Nor do I say, that Faith, obedience and Repentance Are not required, but I say, Faith, obedience and Repentance Are required in the New Covenant as Duties, but not as Conditions.
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This I say then, it is a free Covenant, in opposition to all conditions to be performed by us;
This I say then, it is a free Covenant, in opposition to all conditions to be performed by us;
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for when the Covenant of Grace is mentioned in Scripture, where do you find any condition annexed to any thing that is there promised? — saith the Lord, I will remember your sins no more:
for when the Covenant of Grace is mentioned in Scripture, where do you find any condition annexed to any thing that is there promised? — Says the Lord, I will Remember your Sins no more:
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— Upon what condition? — none mentioned; — I will write my Law in your hearts;
— Upon what condition? — none mentioned; — I will write my Law in your hearts;
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— Upon what condition? — none mentioned;
— Upon what condition? — none mentioned;
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— You shall all know me from the greatest to the least, &c. — Upon what condition? none mentioned.
— You shall all know me from the greatest to the least, etc. — Upon what condition? none mentioned.
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Where do you ever find the Covenant mentioned with a condition? And plainly thus;
Where do you ever find the Covenant mentioned with a condition? And plainly thus;
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if there were a Condition, the Condition must be a distinct thing from the thing promised.
if there were a Condition, the Condition must be a distinct thing from the thing promised.
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If I promise to go a journey with a man upon Condition he shall bear my charges;
If I promise to go a journey with a man upon Condition he shall bear my charges;
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his bearing my charges, and my going the journey are distinct things.
his bearing my charges, and my going the journey Are distinct things.
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— Now what Condition then can there be? What Faith, Repentance or Obedience? Why? these are all promised in the Covenant, therefore they cannot be the Condition;
— Now what Condition then can there be? What Faith, Repentance or obedience? Why? these Are all promised in the Covenant, Therefore they cannot be the Condition;
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for the thing promised in the Covenant, and the Condition that we are to perform, must be distinct. for the thing promised in the Covenant, and the Condition that we Are to perform, must be distinct.
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I say, if there be a Condition, it must be distinct from the thing promised; but there is nothing that we can perform, but is promised in the Covenant;
I say, if there be a Condition, it must be distinct from the thing promised; but there is nothing that we can perform, but is promised in the Covenant;
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therefore there can be no Condition.
Therefore there can be no Condition.
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The Prophet Isaiah tells us, that this Covenant is after the nature of that Covenant that God made with Noah, That the World should be drowned no more;
The Prophet Isaiah tells us, that this Covenant is After the nature of that Covenant that God made with Noah, That the World should be drowned no more;
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and that i• absolute, and upon no Condition.
and that i• absolute, and upon no Condition.
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Junius thinks, that upon this account, this Covenant of Grace i• called a Testament, for saith he, a Testament is without Condition. Junius thinks, that upon this account, this Covenant of Grace i• called a Testament, for Says he, a Testament is without Condition.
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A man makes his last Will and Testament;
A man makes his last Will and Testament;
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and though now and then a man may hang a Condition upon a Rebellious Child, yet ordinarily, a man then gives,
and though now and then a man may hang a Condition upon a Rebellious Child, yet ordinarily, a man then gives,
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and he gives freely, without all Conditions; and so this Covenant is called a Testament: Why? because no Condition is to be performed by us.
and he gives freely, without all Conditions; and so this Covenant is called a Testament: Why? Because no Condition is to be performed by us.
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That is the second thing, it is a free Covenant in opposition to all Conditions to be performed by our selves.
That is the second thing, it is a free Covenant in opposition to all Conditions to be performed by our selves.
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3. As it is a free Covenant, in opposition to al• Conditions to be performed by us,
3. As it is a free Covenant, in opposition to al• Conditions to be performed by us,
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so it is an everlasting Covenant, a Covenant of Salt that canno• be broken, which my Covenant they brake, saith God, speaking of the former Covenant;
so it is an everlasting Covenant, a Covenant of Salt that canno• be broken, which my Covenant they brake, Says God, speaking of the former Covenant;
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and saith he, in that place of Zech. I took my staff of Beauty, the Covenant, and brake it. God brake it, that is the former Covenant.
and Says he, in that place of Zechariah I took my staff of Beauty, the Covenant, and brake it. God brake it, that is the former Covenant.
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But now this Covenant of Grace is an everlasting Covenant, ordered in all things and sure, an everlasting Covenant that cannot be broken.
But now this Covenant of Grace is an everlasting Covenant, ordered in all things and sure, an everlasting Covenant that cannot be broken.
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And thus you see what kind of Covenant it is; It is a Covenant of Grace, in opposition to all works and worth in us;
And thus you see what kind of Covenant it is; It is a Covenant of Grace, in opposition to all works and worth in us;
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— a Free Covenant in opposition to all Conditions to be performed by us: — and an everlasting Covenant:
— a Free Covenant in opposition to all Conditions to be performed by us: — and an everlasting Covenant:
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Lo, this is the Covenant that is stricken with the Children of Men.
Lo, this is the Covenant that is stricken with the Children of Men.
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4. But then fourthly, Who are the Subjects of this Covenant, and who are the persons that God doth strike or make this Covenant with?
4. But then fourthly, Who Are the Subject's of this Covenant, and who Are the Persons that God does strike or make this Covenant with?
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First, This Covenant of Grace is not made or stricken with all the particular men in the world;
First, This Covenant of Grace is not made or stricken with all the particular men in the world;
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A New Covenant will I make with the house of Israel, not with all the particular men in the world.
A New Covenant will I make with the house of Israel, not with all the particular men in the world.
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If this New Covenant of Grace were made with all the particular men in the world,
If this New Covenant of Grace were made with all the particular men in the world,
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then all the particular men in the world should have the Law of God written in their hearts,
then all the particular men in the world should have the Law of God written in their hearts,
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and should all know God, and all have their sins pardoned, for so saith the Covenant, by an absolute promise which must be fulfilled.
and should all know God, and all have their Sins pardoned, for so Says the Covenant, by an absolute promise which must be fulfilled.
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And upon this account it follows, that Christ did not dye for every particular man in the world, for Christ is the Mediator of the New Covenant;
And upon this account it follows, that christ did not die for every particular man in the world, for christ is the Mediator of the New Covenant;
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therefore if the New Covenant be not made with every particular man, Christ did not dye for every particular man;
Therefore if the New Covenant be not made with every particular man, christ did not die for every particular man;
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but the New Covenant is not made with all the particular men in the world, as you have heard.
but the New Covenant is not made with all the particular men in the world, as you have herd.
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2. As this New Covenant is not made with all the particular men in the world,
2. As this New Covenant is not made with all the particular men in the world,
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so neither is it made with all that live under the Gospel.
so neither is it made with all that live under the Gospel.
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Though Ishmael lived in Abrahams house, and so the skirt of the Covenant might be thrown over him,
Though Ishmael lived in Abrahams house, and so the skirt of the Covenant might be thrown over him,
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yet in Isaac shall thy Seed be called, saith God. A man may be in a Church, yet not of the Church;
yet in Isaac shall thy Seed be called, Says God. A man may be in a Church, yet not of the Church;
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as a man may be in a house, and yet not of the house. This Covenant is not made with all particular men that live under the Gospel.
as a man may be in a house, and yet not of the house. This Covenant is not made with all particular men that live under the Gospel.
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But who is it stricken with? Plainly thus;
But who is it stricken with? Plainly thus;
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If the Law of the Gospel be written in your hearts, so that it is natural for you to do the work of the Gospel;
If the Law of the Gospel be written in your hearts, so that it is natural for you to do the work of the Gospel;
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as it is natural to an heathen to do the work of nature, because the Law of nature is written in his heart;
as it is natural to an heathen to do the work of nature, Because the Law of nature is written in his heart;
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then is this Covenant made with you: for thus runs the Covenant, I will write my Law in your hearts.
then is this Covenant made with you: for thus runs the Covenant, I will write my Law in your hearts.
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2. If that you are taught of God, having an holy instinct unto what is good.
2. If that you Are taught of God, having an holy instinct unto what is good.
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As the Bee being taught of God, finds the way home to the Hive by an instinct;
As the Bee being taught of God, finds the Way home to the Hive by an instinct;
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and the Lamb being taught of God, find out his Dam amongst a thousand Sheep.
and the Lamb being taught of God, find out his Dam among a thousand Sheep.
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So I say, If you be taught of God, having an holy instinct unto what is good,
So I say, If you be taught of God, having an holy instinct unto what is good,
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then are you in Covenant wit• God;
then Are you in Covenant wit• God;
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for thus runs the Covenant, You shall a• know me, and every one shall be taught of God.
for thus runs the Covenant, You shall a• know me, and every one shall be taught of God.
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3. If an heart of stone be taken away, and a yielding heart be given unto you, whereby you yield t• Gods Impressions, to Gods Instructions, and to God Corrections, then are you in Covenant with God for thus runs the Covenant, I will take away th• heart of stone,
3. If an heart of stone be taken away, and a yielding heart be given unto you, whereby you yield t• God's Impressions, to God's Instructions, and to God Corrections, then Are you in Covenant with God for thus runs the Covenant, I will take away th• heart of stone,
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and give an heart of flesh; a heart o• flesh, is a yielding heart. 4. If you are begotten again to God by the promise, especially the absolute promise,and give an heart of Flesh; a heart o• Flesh, is a yielding heart. 4. If you Are begotten again to God by the promise, especially the absolute promise,
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then a•• you in Covenant with God.
then a•• you in Covenant with God.
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There were two Son of Abraham, the Child of the Bond-woman, an• the Child of the Free-woman, saith the Apostle, these were Types, — And wherein did they differ? — Why, the Child of the Bond-woman was born after the Flesh,
There were two Son of Abraham, the Child of the Bondwoman, an• the Child of the Freewoman, Says the Apostle, these were Types, — And wherein did they differ? — Why, the Child of the Bondwoman was born After the Flesh,
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but the Child of the Free-woman was born by the Promise, on•ly by the Promise,
but the Child of the Freewoman was born by the Promise, on•ly by the Promise,
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an absolute Promise, and therefore I say, if you be born again by the Promise, the absolute Promise,
an absolute Promise, and Therefore I say, if you be born again by the Promise, the absolute Promise,
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then are you in Covenant with God.
then Are you in Covenant with God.
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And to say no more in it but this, If you be the Seed of Christ,
And to say no more in it but this, If you be the Seed of christ,
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then is this Covenant made with you, for it is made with Christ and his Seed;
then is this Covenant made with you, for it is made with christ and his Seed;
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and if you be Abrahams Seed, then are you the Seed of Christ;
and if you be Abrahams Seed, then Are you the Seed of christ;
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for you may see how they go together in the third Chapter of the Galathians; Now to Abraham and his Seed were the Promises made:
for you may see how they go together in the third Chapter of the Galatians; Now to Abraham and his Seed were the Promises made:
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he saith not, unto Seeds, as of many, but as of one, and to thy Seed, which is Christ. he Says not, unto Seeds, as of many, but as of one, and to thy Seed, which is christ.
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And if you do believe as Abraham did, then are you Abrahams Seed.
And if you do believe as Abraham did, then Are you Abrahams Seed.
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So that thus briefly you see, who this Covenant is stricken with, and who are the subjects of it.
So that thus briefly you see, who this Covenant is stricken with, and who Are the subject's of it.
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5. But then fifthly, suppose I be in Covenant with the Lord, or suppose I be not;
5. But then fifthly, suppose I be in Covenant with the Lord, or suppose I be not;
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if I be not, is there any great hurt? suppose I be, is there any great good? Much every way;
if I be not, is there any great hurt? suppose I be, is there any great good? Much every Way;
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give me leave to give you a little tast of it.
give me leave to give you a little taste of it.
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First, If you be not in Covenant with God, how can you expect any blessing, mercy,
First, If you be not in Covenant with God, how can you expect any blessing, mercy,
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or deliverance from God? for do but look into the Scripture, and you shall find, that all blessings, mercies and deliverances come to the people of God by vertue of the Covenant, and according to the Covenant:
or deliverance from God? for do but look into the Scripture, and you shall find, that all blessings, Mercies and Deliverances come to the people of God by virtue of the Covenant, and according to the Covenant:
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— Will you instance in outward deliveranc•s, the World is not drowned again? Why? — but because of the Covenant.
— Will you instance in outward deliveranc•s, the World is not drowned again? Why? — but Because of the Covenant.
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— Will you instance in spiritual deliverances? saith the Psalmist, He commandeth redemption, he remembreth the Covenant;
— Will you instance in spiritual Deliverances? Says the Psalmist, He commands redemption, he Remember the Covenant;
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He maketh Redemption effectual by remembring the Covenant.
He makes Redemption effectual by remembering the Covenant.
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— Or will you instance in both together? see what is said in the 9th of Zech. 11. As for thee also, by the blood of thy Covenant, I have sent forth thy prisoners out of the pit, wherein is no water:
— Or will you instance in both together? see what is said in the 9th of Zechariah 11. As for thee also, by the blood of thy Covenant, I have sent forth thy Prisoners out of the pit, wherein is no water:
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It includes both outward and spiritual deliverances:
It includes both outward and spiritual Deliverances:
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So that now, if you be not in Covenant with God, what deliverance can you expect,
So that now, if you be not in Covenant with God, what deliverance can you expect,
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or what mercy, seeing they all come by vertue of the Covenant, and according to the Covenant?
or what mercy, seeing they all come by virtue of the Covenant, and according to the Covenant?
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But on the other side, if you be in Covenant with the Lord, then are you exalted and honoured, yea, greatly honoured.
But on the other side, if you be in Covenant with the Lord, then Are you exalted and honoured, yea, greatly honoured.
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For if it be an honour to be in League and Covenant with a great Prince, What an honour is it to be in Covenant with the great God? When God did speak to Abraham of striking a Covenant with him, he falls down upon his face;
For if it be an honour to be in League and Covenant with a great Prince, What an honour is it to be in Covenant with the great God? When God did speak to Abraham of striking a Covenant with him, he falls down upon his face;
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as if he should say, Who am I, that the great God should be in Covenant with me?
as if he should say, Who am I, that the great God should be in Covenant with me?
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Again, If God be in Covenant with you, look whatever excellency there is in God, that is made over to you for your use.
Again, If God be in Covenant with you, look whatever excellency there is in God, that is made over to you for your use.
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And as that King said to him that was in League with him, My Horse is thine,
And as that King said to him that was in League with him, My Horse is thine,
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and my Men are thine, and my Money is thine;
and my Men Are thine, and my Money is thine;
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so when God enters into Covenant with a poor Soul, — he saith, My Wisdome is thine,
so when God enters into Covenant with a poor Soul, — he Says, My Wisdom is thine,
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and my Power is thine, and my Love and Mercy is thine:
and my Power is thine, and my Love and Mercy is thine:
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Whatever excellency there is in God, is made over to you, being in Covenant with him. Whatever excellency there is in God, is made over to you, being in Covenant with him.
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And if that you be in Covenant with the Lord, then all his Retinue, his Creatures,
And if that you be in Covenant with the Lord, then all his Retinue, his Creatures,
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and his Servants, also are in Covenant with you, in the 2d.
and his Servants, also Are in Covenant with you, in the 2d.
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of Hos. 21. It shall come to pass in that day, I will hear, saith the Lord, I will hear the Heavens,
of Hos. 21. It shall come to pass in that day, I will hear, Says the Lord, I will hear the Heavens,
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and they shall hear the Earth, and the Earth shall hear the Corn, and the Wine,
and they shall hear the Earth, and the Earth shall hear the Corn, and the Wine,
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and the Oyl, and they shall hear Jezreel. — Why? — vers. 19. I will betroth thee unto me for ever;
and the Oil, and they shall hear Jezrael. — Why? — vers. 19. I will betrothed thee unto me for ever;
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yea, I will betroth thee unto me in Righteousness, and in Judgement, and in loving Kindness, and in Mercies: yea, I will betrothed thee unto me in Righteousness, and in Judgement, and in loving Kindness, and in mercies:
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And then it shall come to pass, that I will hear the Heavens, and they shall hear the Earth, &c. So that if you be in Covenant with God,
And then it shall come to pass, that I will hear the Heavens, and they shall hear the Earth, etc. So that if you be in Covenant with God,
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then all his Retinue, all his Creatures, and all his Servants are in Covenant with you too.
then all his Retinue, all his Creatures, and all his Servants Are in Covenant with you too.
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And if you be in Covenant with the Lord, then he is in Covenant with you,
And if you be in Covenant with the Lord, then he is in Covenant with you,
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and your Soul, and your Body both;
and your Soul, and your Body both;
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not on•ly with your Body, but with your Soul, and not onely with your Soul, but with your Body, with your whole man;
not on•ly with your Body, but with your Soul, and not only with your Soul, but with your Body, with your Whole man;
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and therefore if you dye, the Covenant is not dissolved between God and you.
and Therefore if you die, the Covenant is not dissolved between God and you.
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The Covenant may be dissolved between a Man and his Wife at Death, but this Covenant can never be dissolved;
The Covenant may be dissolved between a Man and his Wife At Death, but this Covenant can never be dissolved;
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and though you sin, and break with God, God will not break with you, I hate putting away, saith he.
and though you sin, and break with God, God will not break with you, I hate putting away, Says he.
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And then, you may go to God as upon a Throne of Grace, and look upon God as sitting in a Rainbow.
And then, you may go to God as upon a Throne of Grace, and look upon God as sitting in a Rainbow.
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Oh what a mercy, what a blessing is it to be in Covenant with the Lord?
O what a mercy, what a blessing is it to be in Covenant with the Lord?
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But in case I be not in Covenant with God, what shall I do to get into Covenant with him? — And in case I be in Covenant with God,
But in case I be not in Covenant with God, what shall I do to get into Covenant with him? — And in case I be in Covenant with God,
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how shall I walk so as becometh one that is in Covenant with the great God? Here are two Questions, I shall speak briefly to them and conclude.
how shall I walk so as Becometh one that is in Covenant with the great God? Here Are two Questions, I shall speak briefly to them and conclude.
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First, Do you ask what you shall do to get into Covenant? Are you affraid any of you, that you are not yet in Covenant with the Lord,
First, Do you ask what you shall do to get into Covenant? are you afraid any of you, that you Are not yet in Covenant with the Lord,
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and would you be in Covenant with the Lord?
and would you be in Covenant with the Lord?
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Why then be sure of this, that upon a right and good understanding of the nature of this Covenant, you go to God,
Why then be sure of this, that upon a right and good understanding of the nature of this Covenant, you go to God,
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and make your choise of this Covenant of Grace, to stand and fall by.
and make your choice of this Covenant of Grace, to stand and fallen by.
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The word Berith in the Hebrew, for Covenant, some think comes from a root that signifies to choose;
The word Berith in the Hebrew, for Covenant, Some think comes from a root that signifies to choose;
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a man is in the Covenant that he chooses, and every man is indeed as his choise is.
a man is in the Covenant that he chooses, and every man is indeed as his choice is.
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But then go and renounce the other Covenant of Works, &c. As the way to have a part in Christs Righteousness is to renounce all your own Righteousness;
But then go and renounce the other Covenant of Works, etc. As the Way to have a part in Christ Righteousness is to renounce all your own Righteousness;
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so the way to have a share in this Covenant of Grace, is to renounce the Covenant o• Works.
so the Way to have a share in this Covenant of Grace, is to renounce the Covenant o• Works.
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Then go to Christ as the Mediator of the Covenant, and desire him to put you into this Covenant;
Then go to christ as the Mediator of the Covenant, and desire him to put you into this Covenant;
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He struck the Covenant with God the Father at the first, and he must put you into this Covenant,He struck the Covenant with God the Father At the First, and he must put you into this Covenant,
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for he is the Mediator of the Covenant;
for he is the Mediator of the Covenant;
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go then to him, as to the Mediator of the Covenant, to put you into Covenant.
go then to him, as to the Mediator of the Covenant, to put you into Covenant.
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Then leave the weight and stress of your Guilty Soul upon this Covenant of Grace, bear upon this stream of Grace, here lay the weight of all,
Then leave the weight and stress of your Guilty Soul upon this Covenant of Grace, bear upon this stream of Grace, Here lay the weight of all,
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for th• Promise is made ours by resting on it;
for th• Promise is made ours by resting on it;
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And what is this Covenant, but an absolute Promise? there then rest, and leave the weight of your Souls.
And what is this Covenant, but an absolute Promise? there then rest, and leave the weight of your Souls.
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And to say no more but this;
And to say no more but this;
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Then go unto the Lord, and give your hand unto God, and your self up to God,
Then go unto the Lord, and give your hand unto God, and your self up to God,
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as one willing to be led by him into all the things that the Covenant shall require.
as one willing to be led by him into all the things that the Covenant shall require.
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In the times of the Old Testament, when they made a Covenant, they struck hands together; In Ezra 10.19. it is said, they gave their hands to put away their Wives;
In the times of the Old Testament, when they made a Covenant, they struck hands together; In Ezra 10.19. it is said, they gave their hands to put away their Wives;
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and in the former verse, they made a Covenant to do it, They rose, and made a Covenant to put away their Wives:
and in the former verse, they made a Covenant to do it, They rose, and made a Covenant to put away their Wives:
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And we find in the 1 of Chronicles, that when David was dead, that all the people came together, Chap. 24.24.
And we find in the 1 of Chronicles, that when David was dead, that all the people Come together, Chap. 24.24.
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And all the Princes, and the Mighty Men, and all the Sons likewise of King David, submitted themselves unto Solomon the King;
And all the Princes, and the Mighty Men, and all the Sons likewise of King David, submitted themselves unto Solomon the King;
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the word in the Hebrew is, they gave the hand under King Solomon;
the word in the Hebrew is, they gave the hand under King Solomon;
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they gave their hand by way of Covenant, and they gave their hand under King Solomon, in a a way of submission.
they gave their hand by Way of Covenant, and they gave their hand under King Solomon, in a a Way of submission.
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So when we enter into Covenant with the Lord, we give our hand under God; and therefore if you desire to get into Covenant do these things.
So when we enter into Covenant with the Lord, we give our hand under God; and Therefore if you desire to get into Covenant do these things.
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Quest. Well, but suppose I be in Covenant with God, as I hope I am, What should I do that I may walk as becometh one that is in Covenant with the great God?Quest. Well, but suppose I be in Covenant with God, as I hope I am, What should I do that I may walk as Becometh one that is in Covenant with the great God?
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Answ. First of all, If you be in Covenant indeed with the Lord, then God hath honoured you, he hath exalted you, and honoured you greatly;Answer First of all, If you be in Covenant indeed with the Lord, then God hath honoured you, he hath exalted you, and honoured you greatly;
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and if God have honoured you, why should not you honour God?
and if God have honoured you, why should not you honour God?
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Now first, the more you fall down at the feet of the fulness of Christ, in the sense of your own unworthiness, inability,
Now First, the more you fallen down At the feet of the fullness of christ, in the sense of your own unworthiness, inability,
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and insufficiency, the more you honour God:
and insufficiency, the more you honour God:
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There is one, saith John, who is mightier then I, whose shooe latchet I am not worthy to unloose. There is one, Says John, who is Mightier then I, whose shoe latchet I am not worthy to unloose.
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2. The more you cry up those Ordinances and wayes of God, that are decryed by the World, the more you honour God.
2. The more you cry up those Ordinances and ways of God, that Are decried by the World, the more you honour God.
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3. The more you keep close to God in declining times, the more you honour God.
3. The more you keep close to God in declining times, the more you honour God.
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4. The more you trust God at a dead lift, when all means fails, and when a sentence of death is upon all the means, the more you honour God.
4. The more you trust God At a dead lift, when all means fails, and when a sentence of death is upon all the means, the more you honour God.
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5. The more you serve God, contrary to your own disposition, and rea•h the services of God over the head of your own dispositions, the more you honour God.
5. The more you serve God, contrary to your own disposition, and rea•h the services of God over the head of your own dispositions, the more you honour God.
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6. And the more that you do prefer the things of God in time of competition above other things, the more you honour God.
6. And the more that you do prefer the things of God in time of competition above other things, the more you honour God.
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7. And the more you part with your much for Gods lesser, the more you honour God.
7. And the more you part with your much for God's lesser, the more you honour God.
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What is Honour? Honour is a testimony of anothers Excellency;
What is Honour? Honour is a testimony of another's Excellency;
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Now when I can part with my much for Gods little, his little truths and things, I do testifie an excellency in God;Now when I can part with my much for God's little, his little truths and things, I do testify an excellency in God;
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I say, the more you can part with your much for Gods little, the more you honour God.
I say, the more you can part with your much for God's little, the more you honour God.
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8. And the more you do keep close to the Name and Faith of God and Christ,
8. And the more you do keep close to the Name and Faith of God and christ,
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even where Satans Throne is, the more you honour God: Now then hath the Lord honoured you, and taken you into Covenant with himself;
even where Satan Throne is, the more you honour God: Now then hath the Lord honoured you, and taken you into Covenant with himself;
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then surely it is your duty for to honour God, and by these several particulars you may honour God.
then surely it is your duty for to honour God, and by these several particulars you may honour God.
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2. If the Lord have made and stricken a Covenant with you, then Friends give me leave to say to you, Why should you be solicitous for your own things? If you be in Covenant with the Lord,
2. If the Lord have made and stricken a Covenant with you, then Friends give me leave to say to you, Why should you be solicitous for your own things? If you be in Covenant with the Lord,
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and God in Covenant with you, God will take care of your things;
and God in Covenant with you, God will take care of your things;
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therefore why should you be solicitous about your owne things? God is in Covenant with you, he will take care of yours.
Therefore why should you be solicitous about your own things? God is in Covenant with you, he will take care of yours.
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And upon this account, in case there be any losse upon the things of God,
And upon this account, in case there be any loss upon the things of God,
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why should you not be as much affected for that losse, as for your owne losses? For if you be in Covenant with God, and God with you;
why should you not be as much affected for that loss, as for your own losses? For if you be in Covenant with God, and God with you;
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Gods things are yours, and your things are Gods: God's things Are yours, and your things Are God's:
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Gods things are yours, Why then should you not be as much touched with the losse of any thing that concerns God,
God's things Are yours, Why then should you not be as much touched with the loss of any thing that concerns God,
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as with any thing that concerns your selves?
as with any thing that concerns your selves?
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Yea, Why should not God have the use of all yours? God is in Covenant with you,
Yea, Why should not God have the use of all yours? God is in Covenant with you,
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and you have the use of Gods things, his Wisdome, his Power, his Mercy;
and you have the use of God's things, his Wisdom, his Power, his Mercy;
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Why? — Because he is in Covenant with you, and you are in Covenant with him.
Why? — Because he is in Covenant with you, and you Are in Covenant with him.
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Why then should not God have the use of your thing also, your Name, and your Estate, Why then should not God have the use of your thing also, your Name, and your Estate,
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and your Body, and your Time? If you be in Covenant with God, and God be in Covenant with you, yours are Gods, and Gods are yours;and your Body, and your Time? If you be in Covenant with God, and God be in Covenant with you, yours Are God's, and God's Are yours;
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why should not God have the use of yours, as you think to have the use of Gods?
why should not God have the use of yours, as you think to have the use of God's?
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3. If God be in Covenant with you, and you be in Covenant with God,
3. If God be in Covenant with you, and you be in Covenant with God,
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then why should you not live at an higher rate then the best of the Jews did? You are in a better Covenant then the Jews were;
then why should you not live At an higher rate then the best of the jews did? You Are in a better Covenant then the jews were;
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though for substance the same (as you heard) yet you are in a better Covenant,
though for substance the same (as you herd) yet you Are in a better Covenant,
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and shall not your lives be better? You have a better Mediator, and shall not your lives be better?
and shall not your lives be better? You have a better Mediator, and shall not your lives be better?
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You have better Promises, and shall not your lives be better? Your state now is called Grace to That:
You have better Promises, and shall not your lives be better? Your state now is called Grace to That:
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The Law was given by Moses, but Grace and Truth comes by Christ, John 1. Chap. Look therefore upon the Jews, look into the Old Testament,The Law was given by Moses, but Grace and Truth comes by christ, John 1. Chap. Look Therefore upon the jews, look into the Old Testament,
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and look upon the best of them, and think with your selves, am I in a better Covenant? Oh then how am I ingaged to live better? Oh that our lives were more exalted upon this account.
and look upon the best of them, and think with your selves, am I in a better Covenant? O then how am I engaged to live better? O that our lives were more exalted upon this account.
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Why should not our lives be better, and we live at a higher Rate?
Why should not our lives be better, and we live At a higher Rate?
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4. If you be in Covenant with the Lord, and the Lord in Covenant with you,
4. If you be in Covenant with the Lord, and the Lord in Covenant with you,
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then be sure of this, That you be true to God; be true to God in the matter of his Worship:
then be sure of this, That you be true to God; be true to God in the matter of his Worship:
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the Covenant stricken between God and you, is a Conjugal Covenant. A Woman, though she will admit another man into the house with her Husband, yet she will not admit him into the bed, that is a breach of Covenant.
the Covenant stricken between God and you, is a Conjugal Covenant. A Woman, though she will admit Another man into the house with her Husband, yet she will not admit him into the Bed, that is a breach of Covenant.
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Now the Worship of God is the bed wherein Christ doth bed with a Soul;
Now the Worship of God is the Bed wherein christ does Bed with a Soul;
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and therefore if you look into the Old Testament, you shall find that Idolatry is accounted Adultry, and Harlotry:
and Therefore if you look into the Old Testament, you shall find that Idolatry is accounted Adultery, and Harlotry:
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— Why? Because they took Idols, and men into the bed with God.
— Why? Because they took Idols, and men into the Bed with God.
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Would you walk then as those that are in Covenant with the Lord, away with every thing of mans out of Christs bed, Remember it is a conjugal Covenant? Whatsoever is of mans coming into the Worship of the Lord, which is the Lords bed, is against your Covenant.
Would you walk then as those that Are in Covenant with the Lord, away with every thing of men out of Christ Bed, remember it is a conjugal Covenant? Whatsoever is of men coming into the Worship of the Lord, which is the lords Bed, is against your Covenant.
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When God speaks of a Covenant, he saith, Thou shalt be for me, and I will be for thee, Hos. 3. Chap.
When God speaks of a Covenant, he Says, Thou shalt be for me, and I will be for thee, Hos. 3. Chap.
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5. And to conclude all, if you be in Covenant with the Lord, and the Lord with you indeed, go away,
5. And to conclude all, if you be in Covenant with the Lord, and the Lord with you indeed, go away,
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and walk humbly, and be very thankfull. When the Lord made a Covenant with Abraham, Abraham, saith he, go thoughout the Land,
and walk humbly, and be very thankful. When the Lord made a Covenant with Abraham, Abraham, Says he, go throughout the Land,
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and behold it in the breadth thereof, and in the length thereof;
and behold it in the breadth thereof, and in the length thereof;
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so say I, hath the Lord entered into Covenant with you, go into the Land of the Covenant, behold the length thereof,
so say I, hath the Lord entered into Covenant with you, go into the Land of the Covenant, behold the length thereof,
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and the breadth thereof, and what God hath promised in that Covenant:
and the breadth thereof, and what God hath promised in that Covenant:
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behold it in the length thereof, and the breadth thereof, and thus will your heart be affected and raised to thankfulness.
behold it in the length thereof, and the breadth thereof, and thus will your heart be affected and raised to thankfulness.
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Thus Davids heart was raised, for saith he, Lord, though thou makest not my house to grow, this is my salvation, I am in Covenant with thee;
Thus Davids heart was raised, for Says he, Lord, though thou Makest not my house to grow, this is my salvation, I am in Covenant with thee;
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And so you may say, Lord, thou makest not my Family to grow, I have never a Child, this is my salvation, I am in Covenant with thee;
And so you may say, Lord, thou Makest not my Family to grow, I have never a Child, this is my salvation, I am in Covenant with thee;
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though thou makest not my house to grow, but I am poor, and my house is pulled down,
though thou Makest not my house to grow, but I am poor, and my house is pulled down,
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or burnt down, this is my salvation, the Lord be praised, the Lord is in Covenant with me;
or burned down, this is my salvation, the Lord be praised, the Lord is in Covenant with me;
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thus do, and you shall be thankful.
thus do, and you shall be thankful.
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And this is the last thing, if you be in Covenant with the Lord, go away, walk humbly, and be thankfull, that God should ever enter into this great Covenant, this Covenant of Grace with you, even with you.
And this is the last thing, if you be in Covenant with the Lord, go away, walk humbly, and be thankful, that God should ever enter into this great Covenant, this Covenant of Grace with you, even with you.
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And so now I have done with the first argument, that there is a Covenant stricken with the Children of men:
And so now I have done with the First argument, that there is a Covenant stricken with the Children of men:
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The second follows, Jesus is the Mediator of this Covenant.
The second follows, jesus is the Mediator of this Covenant.
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Christ the Mediator of the New Covenant. SERMON IV. Heb. 11.24.
christ the Mediator of the New Covenant. SERMON IV. Hebrew 11.24.
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And to Jesus the Mediator of the New Covenant and to the blood of sprinkling, that speaketh better things then that of Abel.
And to jesus the Mediator of the New Covenant and to the blood of sprinkling, that speaks better things then that of Abel.
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I Shall now come unto the second Observation raised from the words, namely, Observ. 2. That Jesus is the Mediator of the New Covenant.
I Shall now come unto the second Observation raised from the words, namely, Observation 2. That jesus is the Mediator of the New Covenant.
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For the opening and prosecuting whereof,
For the opening and prosecuting whereof,
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1. We must enquire what is the proper work o• a Mediator, that is, a Mediator between God and us.
1. We must inquire what is the proper work o• a Mediator, that is, a Mediator between God and us.
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2. I shall labour to shew you, that Jesus was, and is, the fittest person in the World to mediate between God and us.
2. I shall labour to show you, that jesus was, and is, the Fittest person in the World to mediate between God and us.
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3. That Jesus hath undertaken this work of Mediation, and will certainly carry it on unto du• perfection.
3. That jesus hath undertaken this work of Mediation, and will Certainly carry it on unto du• perfection.
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4. How and in what respects Jesus is said to b• the Mediator of the New Covenant.
4. How and in what respects jesus is said to b• the Mediator of the New Covenant.
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5. What are the benefits that we do gain by Jesus his being Mediator of the New Covenant.
5. What Are the benefits that we do gain by jesus his being Mediator of the New Covenant.
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6. Give you some doctrinal Corrolaries, and practical Duties that do flow from hence.
6. Give you Some doctrinal Corollaries, and practical Duties that do flow from hence.
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1. And First, If you ask, what is the proper work of a Mediator, that is, a Mediator between God and us,
1. And First, If you ask, what is the proper work of a Mediator, that is, a Mediator between God and us,
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I answer, It is to make peace and reconciliation between God and us.
I answer, It is to make peace and reconciliation between God and us.
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At the first, in the state of innocency, there was peace and friendship between God and Man, there was no enmity in Gods heart towards his creature,
At the First, in the state of innocency, there was peace and friendship between God and Man, there was no enmity in God's heart towards his creature,
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nor no enmity in Mans heart towards his Creator;
nor no enmity in men heart towards his Creator;
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but upon the Fall, a breach and separation was made between God and us, insomuch as we are all by Nature the children of wrath, God is angry;
but upon the Fallen, a breach and separation was made between God and us, insomuch as we Are all by Nature the children of wrath, God is angry;
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— And an enmity is in us towards God: The wisdome of the flesh is enmity against God, saith the Apostle.
— And an enmity is in us towards God: The Wisdom of the Flesh is enmity against God, Says the Apostle.
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Now therefore, the work of a Mediator is to reconcile God to us, and to reconcile us unto God, both which you have in 2 Cor. 5. All things are of God, who hath reconciled us to himself by Jesus Christ,
Now Therefore, the work of a Mediator is to reconcile God to us, and to reconcile us unto God, both which you have in 2 Cor. 5. All things Are of God, who hath reconciled us to himself by jesus christ,
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and hath given to us the Ministry of reconciliation, to wit, That God was in Christ reconciling the world unto himself: and hath given to us the Ministry of reconciliation, to wit, That God was in christ reconciling the world unto himself:
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There is reconciliation on Gods part, for it is said, He was in Christ reconciling the world unto himself:
There is reconciliation on God's part, for it is said, He was in christ reconciling the world unto himself:
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Not imputing their trespasses unto them. Not imputing their Trespasses unto them.
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— Then at the 20. verse you have reconciliation on our part, Now then, we are Ambassadors for Christ,
— Then At the 20. verse you have reconciliation on our part, Now then, we Are ambassadors for christ,
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as though God did beseech you by us, we pray you in Christs stead be •e reconciled unto God. Here is both reconciliations.as though God did beseech you by us, we pray you in Christ stead be •e reconciled unto God. Here is both reconciliations.
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Only you must know, That we do not find in express tearms in Scripture, that God is said to be reconciled to us, but we are said to be reconciled to him, because we are the parties offending, and God the Party offended:
Only you must know, That we do not find in express terms in Scripture, that God is said to be reconciled to us, but we Are said to be reconciled to him, Because we Are the parties offending, and God the Party offended:
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Now the Scripture alwayes speaks so, that the Party offending, is to reconcile himself, or to be reconciled,
Now the Scripture always speaks so, that the Party offending, is to reconcile himself, or to be reconciled,
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as in the 5. of Math. If thy brother hath ought against thee, leave thy gift,
as in the 5. of Math. If thy brother hath ought against thee, leave thy gift,
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and first be reconciled to thy brother. Thou that hast offended, go and be reconciled to thy brother:and First be reconciled to thy brother. Thou that hast offended, go and be reconciled to thy brother:
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and so we say in ordinary speech, if a man have justly provoked another, Go and reconcile your self unto him, that is, do that whereby he may be pacified and satisfied.
and so we say in ordinary speech, if a man have justly provoked Another, Go and reconcile your self unto him, that is, do that whereby he may be pacified and satisfied.
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And so God is reconciled unto us, when we do that whereby his anger may be turned away,
And so God is reconciled unto us, when we do that whereby his anger may be turned away,
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and he pacified, which is the work of a Mediator.
and he pacified, which is the work of a Mediator.
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Quest. But what need a Mediator for this work (say the Socinians ) for God was alwayes willing to be reconciled to us, God so loved the World, that he gave his Son: Quest. But what need a Mediator for this work (say the socinians) for God was always willing to be reconciled to us, God so loved the World, that he gave his Son:
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He loved them first, before Christ; what need a Mediator then, say they.
He loved them First, before christ; what need a Mediator then, say they.
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And say the Arminians, to invalidate and inervate Election, If we be elected, and so loved from all eternity, what need a Mediator to bring about actual reconciliation in time. To all which I answer, Answ. Yes, very much: For,
And say the Arminians, to invalidate and inervate Election, If we be elected, and so loved from all eternity, what need a Mediator to bring about actual reconciliation in time. To all which I answer, Answer Yes, very much: For,
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First, You must know that affections are give• to God in Scripture, according to effects and dispensations somtimes.
First, You must know that affections Are give• to God in Scripture, according to effects and dispensations sometimes.
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Sometimes God is said to love or hate in reference to his eternal Decree, so Rom. 9. Jacob ha• I loved, and Esau have I hated,
Sometime God is said to love or hate in Referente to his Eternal decree, so Rom. 9. Jacob ha• I loved, and Esau have I hated,
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before they had do• good or evil. before they had do• good or evil.
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Some times God is said to love, or to be angr• or to hate, in reference to his dispensations;
some times God is said to love, or to be angr• or to hate, in Referente to his dispensations;
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and so the Elect, that are loved from all Eternity, are born the children of wrath, in regard of legal dispensation.
and so the Elect, that Are loved from all Eternity, Are born the children of wrath, in regard of Legal Dispensation.
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Elect we are, and so loved, in regard of Gods eternal good will, and yet under wrath when we are born, in regard of legal dispensation. Elect we Are, and so loved, in regard of God's Eternal good will, and yet under wrath when we Are born, in regard of Legal Dispensation.
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2. You must know that this reconciliation with God, or God being reconciled to us, doth not make a real change in the inward affection of God, but in the outward dispensation of God. 3. You must know this;
2. You must know that this reconciliation with God, or God being reconciled to us, does not make a real change in the inward affection of God, but in the outward Dispensation of God. 3. You must know this;
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That God may be willing to be reconciled unto us, in regard of his eternal good will, That God may be willing to be reconciled unto us, in regard of his Eternal good will,
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and yet not be actually reconciled in regard of his dispensations. As David was willing to be reconciled to Absolom, but he was not actually reconciled,and yet not be actually reconciled in regard of his dispensations. As David was willing to be reconciled to Absalom, but he was not actually reconciled,
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and therefore Joab comes as a Mediator between them, to bring about the actual reconciliation.
and Therefore Joab comes as a Mediator between them, to bring about the actual reconciliation.
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And if you look into the last of Job, you will find, as Macovius doth well observe to the purpose in hand, That when God was very angry with Eliphaz and his friends (insomuch as the Lord said to Eliphaz at the 7th verse, My wrath is kindled against thee and against thy two friends ) that yet notwithstanding,
And if you look into the last of Job, you will find, as Macovius does well observe to the purpose in hand, That when God was very angry with Eliphaz and his Friends (insomuch as the Lord said to Eliphaz At the 7th verse, My wrath is kindled against thee and against thy two Friends) that yet notwithstanding,
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then God puts them upon a means of taking away his displeasure:
then God puts them upon a means of taking away his displeasure:
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Therefore take unto you now seven Bullocks, and seven Rams, and go to my servant Job, Therefore take unto you now seven Bullocks, and seven Rams, and go to my servant Job,
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and offer up for your selves a burnt offering, and my servant Job shall pray for you, and mediate for you.and offer up for your selves a burned offering, and my servant Job shall pray for you, and mediate for you.
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So that God was angry, and his wrath kindled, yet he was willing to be reconciled,
So that God was angry, and his wrath kindled, yet he was willing to be reconciled,
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and finds out a Mediator to bring about this actual reconciliation.
and finds out a Mediator to bring about this actual reconciliation.
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And so here, although God be angry with his own Elect, in regard of the dispensation,
And so Here, although God be angry with his own Elect, in regard of the Dispensation,
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yet notwithstanding he may be willing to be reconciled, in regard of his eternal good will: But
yet notwithstanding he may be willing to be reconciled, in regard of his Eternal good will: But
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4. You must know this also, that God may, and doth, Will this for that sometimes, and yet not for this will that, as Aquinas speaks.
4. You must know this also, that God may, and does, Will this for that sometime, and yet not for this will that, as Aquinas speaks.
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For Example, God doth will Rain for Corne, and Rain is the cause of Corn will'd:
For Exampl, God does will Rain for Corn, and Rain is the cause of Corn willed:
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He doth will Rain for Corn, yet Corn is not the cause of his will willing the Corn.
He does will Rain for Corn, yet Corn is not the cause of his will willing the Corn.
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So here, God doth will Christs Mediation for Reconciliation, and the Mediation of Christ is the cause of Reconciliation,
So Here, God does will Christ Mediation for Reconciliation, and the Mediation of christ is the cause of Reconciliation,
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but yet notwithstanding, the Mediation of Christ, is not the cause of Gods Will, willing Reconciliation.
but yet notwithstanding, the Mediation of christ, is not the cause of God's Will, willing Reconciliation.
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So that thus now you see, what the proper work of a Mediator is, that is, to mediate between God and us, it is to reconcile God to us,
So that thus now you see, what the proper work of a Mediator is, that is, to mediate between God and us, it is to reconcile God to us,
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and to reconcile us unto God; That's the first.
and to reconcile us unto God; That's the First.
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2. Jesus was, and is the fittest person in the World to mediate between God and us.
2. jesus was, and is the Fittest person in the World to mediate between God and us.
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There was no creature fit to Umpire the business between God and us;
There was no creature fit to Umpire the business between God and us;
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and therefore Job saith well, at the 9th. Chap. 33. verse, Neither is there any dayes-man betwixt us, that might lay his hand upon us both — Man was not fit to mediate,
and Therefore Job Says well, At the 9th. Chap. 33. verse, Neither is there any Dayman betwixt us, that might lay his hand upon us both — Man was not fit to mediate,
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because man is the person offending;
Because man is the person offending;
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— Angels not fit to mediate, for the shoulder of an Angel could not bear the weight of Mediation-Work, neither could an Angel satisfie.
— Angels not fit to mediate, for the shoulder of an Angel could not bear the weight of Mediation-Work, neither could an Angel satisfy.
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— God the Father, not fit for this work, the first person in the Trinity, for he was the person offended.
— God the Father, not fit for this work, the First person in the Trinity, for he was the person offended.
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— The Holy Ghost not fit for this work, for 'tis his work to apply the blood of this mediation;
— The Holy Ghost not fit for this work, for it's his work to apply the blood of this mediation;
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so then, there is none other fit, but Christ fit, Jesus fit, The fittest person. For first of all, he is the person appointed by the Father.
so then, there is none other fit, but christ fit, jesus fit, The Fittest person. For First of all, he is the person appointed by the Father.
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If a man will undertake to mediate between two, and be not chosen thereunto, he is not fit for it,
If a man will undertake to mediate between two, and be not chosen thereunto, he is not fit for it,
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but if chosen, then he is fit.
but if chosen, then he is fit.
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Why Jesus is the person chosen, mine elect Servant, saith the Father, Whom I have chosen, I have given him for a Covenant unto the People, Isa. 42.
Why jesus is the person chosen, mine elect Servant, Says the Father, Whom I have chosen, I have given him for a Covenant unto the People, Isaiah 42.
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2. He was and is the fittest person to mediate between God and us, for he is a middle person, partaking of Gods nature, and of mans.
2. He was and is the Fittest person to mediate between God and us, for he is a middle person, partaking of God's nature, and of men.
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Extreams are joyn'd together by a middle:
Extremes Are joined together by a middle:
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who more fit to mediate between two, then he that is a middle between them?
who more fit to mediate between two, then he that is a middle between them?
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3. He is the fittest person, for he is the fittest to make reconciliation between God and us, to reconcile God to us, and us unto God.
3. He is the Fittest person, for he is the Fittest to make reconciliation between God and us, to reconcile God to us, and us unto God.
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First, He is the fittest to reconcile God to us;
First, He is the Fittest to reconcile God to us;
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for that God might be reconciled, he must be satisfied, his Justice satisfied, and his Anger satisfied:
for that God might be reconciled, he must be satisfied, his justice satisfied, and his Anger satisfied:
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Now Jesus Christ was God and Man; as Man, he ought to satisfie, but could not;
Now jesus christ was God and Man; as Man, he ought to satisfy, but could not;
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as God, he could satisfie, but he ought not: but as God-man, he both could and ought, and so the fittest. And again,
as God, he could satisfy, but he ought not: but as God-man, he both could and ought, and so the Fittest. And again,
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2. Who more fit to reconcile God unto us, then he that was the most fit to intercede, that had credit and favour,
2. Who more fit to reconcile God unto us, then he that was the most fit to intercede, that had credit and favour,
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and love with the Father? Now Jesus lay in the bosome of his Father; This is my beloved Son:
and love with the Father? Now jesus lay in the bosom of his Father; This is my Beloved Son:
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and I was the Fathers delight, saith he in the 8th of Prov. Therefore the most fit to intercede,
and I was the Father's delight, Says he in the 8th of Curae Therefore the most fit to intercede,
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and so to reconcile God unto us.
and so to reconcile God unto us.
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3. Who more fit to reconcile God to us, then he that was fit to be a surety, to undertake for us.
3. Who more fit to reconcile God to us, then he that was fit to be a surety, to undertake for us.
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If a man come to mediate with a person offended, for another:
If a man come to mediate with a person offended, for Another:
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Saith the person offended, but will you undertake he shall do so no more? — Yes, — Why then I am willing.
Says the person offended, but will you undertake he shall do so no more? — Yes, — Why then I am willing.
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Now Jesus is called our surety, in the 8th. Heb. He undertakes that though we have broken with God already, we shall break no more;
Now jesus is called our surety, in the 8th. Hebrew He undertakes that though we have broken with God already, we shall break no more;
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and therefore the fittest person to reconcile God to us. But secondly, the fittest person also to reconcile us to God.
and Therefore the Fittest person to reconcile God to us. But secondly, the Fittest person also to reconcile us to God.
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1. Who more fit to reconcile us to God, then he that can change our natures? Now Jesus is able to change our nature:
1. Who more fit to reconcile us to God, then he that can change our nature's? Now jesus is able to change our nature:
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I find, saith Paul, a Law in my Members, rebelling against the Law of my mind, I find, Says Paul, a Law in my Members, rebelling against the Law of my mind,
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and bringing me into captivity unto the Law of sin which is in my members:
and bringing me into captivity unto the Law of since which is in my members:
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O wretched man that I am, who shall deliver me from the body of this death? then, I thank God through Jesus Christ. And Rom. 8.2. The Law of the Spirit of life in Christ Jesus, hath made me free from the Law of Sin and Death. AndOh wretched man that I am, who shall deliver me from the body of this death? then, I thank God through jesus christ. And Rom. 8.2. The Law of the Spirit of life in christ jesus, hath made me free from the Law of since and Death. And
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2. Who more fit to reconcile us to God, then he that can beget good thoughts in us concerning God? So long as a man hath hard thoughts of God, he will never be reconciled to God.
2. Who more fit to reconcile us to God, then he that can beget good thoughts in us Concerning God? So long as a man hath hard thoughts of God, he will never be reconciled to God.
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Now Jesus Christ lay in the bosome of his Father, and can tell the Soul what volumes of Love there were and are in the bosome of the Father,
Now jesus christ lay in the bosom of his Father, and can tell the Soul what volumes of Love there were and Are in the bosom of the Father,
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for it, from all eternity, and so can beget love in the Soul towards God, and so able to reconcile the Soul to God.
for it, from all eternity, and so can beget love in the Soul towards God, and so able to reconcile the Soul to God.
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You have it clearly in John 1.18. he lay in the bosome of the Father, &c.
You have it clearly in John 1.18. he lay in the bosom of the Father, etc.
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3. And then to say no more but this, Who more fit to reconcile us to God,
3. And then to say no more but this, Who more fit to reconcile us to God,
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then he that can give the Holy Ghost into our Souls? For as God is reconciled to us by the blood of Christ,
then he that can give the Holy Ghost into our Souls? For as God is reconciled to us by the blood of christ,
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so we are reconciled to God by the Spirit of Christ: Now Jesus gives the Spirit, I will send the Comforter, saith Christ;
so we Are reconciled to God by the Spirit of christ: Now jesus gives the Spirit, I will send the Comforter, Says christ;
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so that he, he is the fittest person in all the world to reconcile God to us,
so that he, he is the Fittest person in all the world to reconcile God to us,
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and to reconcile us to God, and so the fittest person in all the world to mediate between God and us.
and to reconcile us to God, and so the Fittest person in all the world to mediate between God and us.
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And so you have the second thing.
And so you have the second thing.
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3. But then thirdly, As Jesus is the fittest person to mediate between God and us,
3. But then Thirdly, As jesus is the Fittest person to mediate between God and us,
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so he hath undertaken this work of Mediation, and he will certainly carry it on unto due perfection.
so he hath undertaken this work of Mediation, and he will Certainly carry it on unto due perfection.
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First (I say) he hath undertaken it, and therefore he is called the Mediator, 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the man Christ Jesus, and he alone is the Mediator.
First (I say) he hath undertaken it, and Therefore he is called the Mediator, 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the man christ jesus, and he alone is the Mediator.
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I confess indeed the word NONLATINALPHABET, is given to Moses, and Moses in the 3d. of Gal. is called a a Mediator.
I confess indeed the word, is given to Moses, and Moses in the 3d. of Gal. is called a a Mediator.
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The Law was ordained by Angels in the hand of a Mediator, vers. 19. that is not Christ.The Law was ordained by Angels in the hand of a Mediator, vers. 19. that is not christ.
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But the Law was ordained by Angels, in the hand, that is, by the Ministry of a Mediator:But the Law was ordained by Angels, in the hand, that is, by the Ministry of a Mediator:
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— Christ was not the Minister of Angels, Moses was; and therefore Moses is to be understood here.
— christ was not the Minister of Angels, Moses was; and Therefore Moses is to be understood Here.
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The same word that is used concerning Christ, is used here.
The same word that is used Concerning christ, is used Here.
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But now, although Moses was a Mediator, a Typical Mediator, and did stand between God and the people, as in the 5th. of Deut. to deliver out the Law unto them, vers. 5. I stood between the Lord and you at that time, to shew you the word of the Lord.
But now, although Moses was a Mediator, a Typical Mediator, and did stand between God and the people, as in the 5th. of Deuteronomy to deliver out the Law unto them, vers. 5. I stood between the Lord and you At that time, to show you the word of the Lord.
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Though (I say) Moses is called a Mediator, because he stood between God and the people, to give and deliver out the Law to them,
Though (I say) Moses is called a Mediator, Because he stood between God and the people, to give and deliver out the Law to them,
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yet you never find that Moses is called a Mediator in a way of Redemption, or satisfaction, or paying of any ransome; so Jesus onely is:
yet you never find that Moses is called a Mediator in a Way of Redemption, or satisfaction, or paying of any ransom; so jesus only is:
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In the 1 Tim. 2. There is one God, and one Mediator between God and Man, the Man Christ Jesus, who gave himself a ransome for all.
In the 1 Tim. 2. There is one God, and one Mediator between God and Man, the Man christ jesus, who gave himself a ransom for all.
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And so in the 9th Heb. For this cause he is the Mediator of the New Testament:
And so in the 9th Hebrew For this cause he is the Mediator of the New Testament:
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— For what cause? — Why? vers. 14. How much more shall the blood of Christ, who through the eternal spirit offered up himself without spot to God, purge your conscience from dead works to serve the living God;
— For what cause? — Why? vers. 14. How much more shall the blood of christ, who through the Eternal Spirit offered up himself without spot to God, purge your conscience from dead works to serve the living God;
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and for this cause is he the Mediator.
and for this cause is he the Mediator.
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It is never said so of Moses; — No, but Christ the Mediator, and he onely the Mediator in a way of satisfaction,
It is never said so of Moses; — No, but christ the Mediator, and he only the Mediator in a Way of satisfaction,
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and redemption, and paying of a price. Well, thus he hath undertaken the work. And certainly, he will carry on his work of Mediation, unto due perfection;
and redemption, and paying of a price. Well, thus he hath undertaken the work. And Certainly, he will carry on his work of Mediation, unto due perfection;
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for saith the Apostle, he is faithfull in all his house, as Moses was:
for Says the Apostle, he is faithful in all his house, as Moses was:
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Moses a Servant, he as a Son. Moses the Mediator was faithfull in all the house of God, to a pin:Moses a Servant, he as a Son. Moses the Mediator was faithful in all the house of God, to a pin:
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Surely Jesus the Son will be faithful in this work of Mediation, and carry it on to the uttermost.
Surely jesus the Son will be faithful in this work of Mediation, and carry it on to the uttermost.
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But then you will say, what assurance have we, that Jesus will carry on this work of Mediation unto the uttermost, unto due perfection.
But then you will say, what assurance have we, that jesus will carry on this work of Mediation unto the uttermost, unto due perfection.
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First of all, you have the assurance of the first great promise that was made, The Seed of the Woman shall break the Serpents head, Gen. 3. Saith the Lord to the Serpent, I will put enmity between thee and the Woman,
First of all, you have the assurance of the First great promise that was made, The Seed of the Woman shall break the Serpents head, Gen. 3. Says the Lord to the Serpent, I will put enmity between thee and the Woman,
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and between thy Seed and her Seed. and between thy Seed and her Seed.
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If there be enmity between Satan and us, there will be peace between God and us;
If there be enmity between Satan and us, there will be peace between God and us;
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where God saith he will put enmity between the Devil and us, he doth there promise, that there shall be peace and reconciliation between God and us;
where God Says he will put enmity between the devil and us, he does there promise, that there shall be peace and reconciliation between God and us;
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— now this here he saith, — And how shall this be done? — It shall bruise thy head,
— now this Here he Says, — And how shall this be done? — It shall bruise thy head,
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and thou shalt bruise his heele. and thou shalt bruise his heel.
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It shall be done by him whose heel in his sufferings is bruised by Satan and his Instruments;
It shall be done by him whose heel in his sufferings is Bruised by Satan and his Instruments;
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It shall be done by Christ.
It shall be done by christ.
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2. As you have the assurance of the first promise, so you have the assurance of what Christ hath done already;
2. As you have the assurance of the First promise, so you have the assurance of what christ hath done already;
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he will not loose what he hath done, he will not loose his work.
he will not lose what he hath done, he will not lose his work.
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If Jesus Christ did not boggle nor startle at, nor fly back from the hardest piece of Mediation, which was to satisfie for our sins,
If jesus christ did not boggle nor startle At, nor fly back from the Hardest piece of Mediation, which was to satisfy for our Sins,
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surely he will not give in, and start back from the easier part, which is, to intercede in Heaven, seeing he ever lives to make intercession for us.
surely he will not give in, and start back from the Easier part, which is, to intercede in Heaven, seeing he ever lives to make Intercession for us.
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3. As you have the assurance of what he hath done, so you have the assurance also of his delight in this work of mediation.
3. As you have the assurance of what he hath done, so you have the assurance also of his delight in this work of mediation.
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If a man undertake a work, be able to carry it through, and take delight therein, he will certainly carry it on.
If a man undertake a work, be able to carry it through, and take delight therein, he will Certainly carry it on.
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Now our Lord Jesus Christ hath undertaken this work:
Now our Lord jesus christ hath undertaken this work:
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— he is able, God and Man, — and he hath a delight in this work, I delight to do thy will, saith he, in the 8th Prov. I was by him,
— he is able, God and Man, — and he hath a delight in this work, I delight to do thy will, Says he, in the 8th Curae I was by him,
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as one brought up with him, and I was daily his delight, rejoycing alwayes before him, rejoycing in the habitable part of his earth,
as one brought up with him, and I was daily his delight, rejoicing always before him, rejoicing in the habitable part of his earth,
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and my delights were with the sons of men. and my delights were with the Sons of men.
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Christ's heart was much in this work of Mediation, insomuch, as if you look into the 3d of Mal. you shall find he sits by it,
Christ's heart was much in this work of Mediation, insomuch, as if you look into the 3d of Malachi you shall find he sits by it,
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and he shall sit as a refiner and purifier of silver, and he shall purifie the Sons of Levi: — Why? — That they may offer unto the Lord an offering in Righteousness:
and he shall fit as a refiner and purifier of silver, and he shall purify the Sons of Levi: — Why? — That they may offer unto the Lord an offering in Righteousness:
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then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the dayes of old, and as in former years. then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former Years.
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— Who is this that sits thus at it? — Why, in the former verse it is said, Even the Messenger of the Covenant, that is, Christ Jesus.
— Who is this that sits thus At it? — Why, in the former verse it is said, Even the Messenger of the Covenant, that is, christ jesus.
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Behold I will send my Messenger, and he shall prepare the way before me; theres John the Baptist.Behold I will send my Messenger, and he shall prepare the Way before me; theres John the Baptist.
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And the Lord whom ye seek, shall suddenly come to his Temple, even the Messenger of the Covenant, — (here's Christ) whom ye delight in: — Behold he shall come;And the Lord whom you seek, shall suddenly come to his Temple, even the Messenger of the Covenant, — (here's christ) whom you delight in: — Behold he shall come;
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and what shall he do? — Why, he shall sit at this work, his heart is much in this work, his delight is in it;
and what shall he do? — Why, he shall fit At this work, his heart is much in this work, his delight is in it;
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and therefore you have the assurance of his delight, that he will carry it on.
and Therefore you have the assurance of his delight, that he will carry it on.
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4. As you have the assurance of his Delight, so you have the assurance of his Name and Title, JESƲS, Jesus the Mediator of the Covenant.
4. As you have the assurance of his Delight, so you have the assurance of his Name and Title, JESƲS, jesus the Mediator of the Covenant.
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— why Jesus? why not Christ? why not Jesus Christ, as in other Scriptures?
— why jesus? why not christ? why not jesus christ, as in other Scriptures?
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Look into the Book of the Hebrews, and you shall find frequently that Christ is called Jesus, — Why? because this Title was more sutable to the Priestly Office of Christ, which the Apostle is opening in the Book of the Hebrews. — It notes also the Deity of Christ:
Look into the Book of the Hebrews, and you shall find frequently that christ is called jesus, — Why? Because this Title was more suitable to the Priestly Office of christ, which the Apostle is opening in the Book of the Hebrews. — It notes also the Deity of christ:
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Jesus signifies Saviour; they go here together, Jesus the Mediator, — Why? because as he is a Mediator in order to our salvation, jesus signifies Saviour; they go Here together, jesus the Mediator, — Why? Because as he is a Mediator in order to our salvation,
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so he is a Saviour in the way of Mediation; Therefore they go here together.
so he is a Saviour in the Way of Mediation; Therefore they go Here together.
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And therefore as Jesus is able to save to the uttermost, so as Mediator he will perform this work of Mediation to the uttermost.
And Therefore as jesus is able to save to the uttermost, so as Mediator he will perform this work of Mediation to the uttermost.
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And thus now I have done with the third thing, namely, That Jesus hath undertaken this work, To mediate between God and us,
And thus now I have done with the third thing, namely, That jesus hath undertaken this work, To mediate between God and us,
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and he will certainly carry it on unto due perfection.
and he will Certainly carry it on unto due perfection.
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4. But then Fourthly, How, and in what respects is Jesus said to be the Mediator of the New Covenant? Upon a threefold account.
4. But then Fourthly, How, and in what respects is jesus said to be the Mediator of the New Covenant? Upon a threefold account.
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Upon the account of stipulation, — Upon the account of Confirmation, — Upon the account of Suretiship.
Upon the account of stipulation, — Upon the account of Confirmation, — Upon the account of Suretyship.
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First, He is the Mediator of the New Covenant upon the account of stipulation, for he it was that did strike the Covenant for us with God the Father.
First, He is the Mediator of the New Covenant upon the account of stipulation, for he it was that did strike the Covenant for us with God the Father.
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See what is said in 2 Tim. 1. Who hath saved us, saith the Apostle, and called us with an holy calling, not according to our works,
See what is said in 2 Tim. 1. Who hath saved us, Says the Apostle, and called us with an holy calling, not according to our works,
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but according to his own purpose and grace, which was given us in Christ Jesus before the World began. but according to his own purpose and grace, which was given us in christ jesus before the World began.
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So that there was a Treatment between God the Father and Christ concerning us; and Christ received grace for us before the World began.
So that there was a Treatment between God the Father and christ Concerning us; and christ received grace for us before the World began.
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— And as the first Adam did strike the Covenant of works with God the Father for his Seed,
— And as the First Adam did strike the Covenant of works with God the Father for his Seed,
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so Jesus did strike the Covenant of grace for his Seed with God the Father,
so jesus did strike the Covenant of grace for his Seed with God the Father,
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and so called the second Adam. A Mediator therefore of the New Covenant he is, in regard of stipulation, he it was that struck up the Covenant first with the Father.
and so called the second Adam. A Mediator Therefore of the New Covenant he is, in regard of stipulation, he it was that struck up the Covenant First with the Father.
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2. As he is a Mediator of the New Covenant upon the account of stipulation, so upon the account of Confirmation;
2. As he is a Mediator of the New Covenant upon the account of stipulation, so upon the account of Confirmation;
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for he hath confirmed the Covenant.
for he hath confirmed the Covenant.
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— He confirmed the Covenant by his active obedience while he lived, and by his passive obedience when he died.
— He confirmed the Covenant by his active Obedience while he lived, and by his passive Obedience when he died.
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By his active obedience while he lived, Dan. 9.27. He shall confirm the Covenant with many for one Week.
By his active Obedience while he lived, Dan. 9.27. He shall confirm the Covenant with many for one Week.
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Larabbim, you read it with many, but rather he shall confirm the Covenant for many; not for all,Larabbim, you read it with many, but rather he shall confirm the Covenant for many; not for all,
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but he shall confirme the Covenant for many for one Week.
but he shall confirm the Covenant for many for one Week.
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And he did confirme the Covenant also by his passive obedience, in his Death, Hebrews 9. For this cause he is the Mediator of the New Testament, That by means of death for the Redemption of the transgressions that were under the first Testament, they which are called might receive the Promise.
And he did confirm the Covenant also by his passive Obedience, in his Death, Hebrews 9. For this cause he is the Mediator of the New Testament, That by means of death for the Redemption of the transgressions that were under the First Testament, they which Are called might receive the Promise.
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For (the Apostle explains it by a Similitude) Where a Testament is, there must also of necessity be the death of the Testator.
For (the Apostle explains it by a Similitude) Where a Testament is, there must also of necessity be the death of the Testator.
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For a Testament is of force after men are dead; otherwise it is of no strength at all, whilst the Testator liveth. For a Testament is of force After men Are dead; otherwise it is of no strength At all, while the Testator lives.
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So that plainly then, The Lord Jesus Christ did confirme the Covenant by his Death. Onely the Question is, how Christ did confirme the Covenant by his death?
So that plainly then, The Lord jesus christ did confirm the Covenant by his Death. Only the Question is, how christ did confirm the Covenant by his death?
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The Socinians would make the World believe, that Christ did confirme the Covenant by his death, in a way of Testimony and witnesse-bearing onely;
The socinians would make the World believe, that christ did confirm the Covenant by his death, in a Way of Testimony and Witnessbearing only;
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for say they, Christ preached the Gospel while he liv'd, and when he dyed, he did by his death seal it, and confirme the truth thereof:
for say they, christ preached the Gospel while he lived, and when he died, he did by his death seal it, and confirm the truth thereof:
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thus they say, that Christ did confirme the Covenant by his death, onely in a way of witnesse-bearing, in a way of Testimony.
thus they say, that christ did confirm the Covenant by his death, only in a Way of Witnessbearing, in a Way of Testimony.
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But surely this cannot be it, for if Christ did confirme the Covenant by his death;
But surely this cannot be it, for if christ did confirm the Covenant by his death;
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he confirmed not the Covenant onely by witnesse-bearing to the truth, for so the Apostles might be said to confirme the Covenant,
he confirmed not the Covenant only by Witnessbearing to the truth, for so the Apostles might be said to confirm the Covenant,
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for in the 2 Heb. 3. How shall we escape, if we neglect so great Salvation, which at the first began to be spoken by the Lord,
for in the 2 Hebrew 3. How shall we escape, if we neglect so great Salvation, which At the First began to be spoken by the Lord,
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and was confirmed unto us by them that heard him. and was confirmed unto us by them that herd him.
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And if our Lord and Saviour should onely confirme the Covenant by his death, in a way of witnesse-bearing, then the Martyrs that dyed for the Truth, should confirme the Covenant by their Death too, for they by their death did seal to the Truth,
And if our Lord and Saviour should only confirm the Covenant by his death, in a Way of Witnessbearing, then the Martyrs that died for the Truth, should confirm the Covenant by their Death too, for they by their death did seal to the Truth,
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and did bear witness to the Truth, and so they should be said to confirme the Covenant;
and did bear witness to the Truth, and so they should be said to confirm the Covenant;
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but far be it from us to think any such thing.
but Far be it from us to think any such thing.
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But Jesus Christ did confirme the Covenant by his death thus, By performing the condition of the Covenant,
But jesus christ did confirm the Covenant by his death thus, By performing the condition of the Covenant,
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and by laying down his blood a price for the mercies and blessings promised in the Covenant. and by laying down his blood a price for the Mercies and blessings promised in the Covenant.
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He did confirme the Covenant by his death, (I say) by performing the condition of the Covenant.
He did confirm the Covenant by his death, (I say) by performing the condition of the Covenant.
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If a man be in captivity, and he that hath him in captivity promises, upon the payment of so much money that he shall be delivered,
If a man be in captivity, and he that hath him in captivity promises, upon the payment of so much money that he shall be Delivered,
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when the money is paid down, the Condition is performed;
when the money is paid down, the Condition is performed;
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Why, now Jesus when he dyed, he gave himself a ransome for many, NONLATINALPHABET, yea, NONLATINALPHABET, and upon this account, he is called a Mediator, 1 Tim. 2.5.
Why, now jesus when he died, he gave himself a ransom for many,, yea,, and upon this account, he is called a Mediator, 1 Tim. 2.5.
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There is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a Ransome, NONLATINALPHABET, a Ransome in the room, a Ransome for,There is one God, and one Mediator between God and man, the man christ jesus, who gave himself a Ransom,, a Ransom in the room, a Ransom for,
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or in the room of us.
or in the room of us.
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As the first Adam should have confirmed the Covenant and did not, so the second Adam did confirme the Covenant.
As the First Adam should have confirmed the Covenant and did not, so the second Adam did confirm the Covenant.
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— How should the first Adam have confirmed the Covenant? — Why, the first Adam should have confirmed the Covenant by performing the condition thereof.
— How should the First Adam have confirmed the Covenant? — Why, the First Adam should have confirmed the Covenant by performing the condition thereof.
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So now our Lord and Saviour Christ, being the second Adam, did confirme the Covenant, — How? — by performing the condition of the Covenant:
So now our Lord and Saviour christ, being the second Adam, did confirm the Covenant, — How? — by performing the condition of the Covenant:
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Thus he is the Mediator of the New Covenant, upon the account of Confirmation.
Thus he is the Mediator of the New Covenant, upon the account of Confirmation.
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3. He is the Mediator of the New Covenant upon the account of Suretyship, by being bound unto God the Father that we shall performe to him, by being bound to us that God the Father shall performe to us.
3. He is the Mediator of the New Covenant upon the account of Suretyship, by being bound unto God the Father that we shall perform to him, by being bound to us that God the Father shall perform to us.
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In the 7th of the Hebrews, you shall find he is called our Surety, vers. 22. By so much was Jesus made a Surety of a better Testament:
In the 7th of the Hebrews, you shall find he is called our Surety, vers. 22. By so much was jesus made a Surety of a better Testament:
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— And why so? but to shew, that where he is Mediator, he is Surety.
— And why so? but to show, that where he is Mediator, he is Surety.
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You know what a Surety is, he is bound for the Debtor to performe. Saith Judah unto his Father Jacob, Gen. 43.9. when he would have Benjamin down with him to Egypt, I'le be surety for him, of my hand shalt thou require him;
You know what a Surety is, he is bound for the Debtor to perform. Says Judah unto his Father Jacob, Gen. 43.9. when he would have Benjamin down with him to Egypt, I'll be surety for him, of my hand shalt thou require him;
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So Christ saith unto the Father, I will be Surety for these men, and of my hand shalt thou require their performance;
So christ Says unto the Father, I will be Surety for these men, and of my hand shalt thou require their performance;
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— and saith he to them again, I will be Surety for God the Father, and of my hand shall you require his mercies.
— and Says he to them again, I will be Surety for God the Father, and of my hand shall you require his Mercies.
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So that thus now he is a Mediator of the New Covenant, upon an account of Suretiship, upon a threefold account;
So that thus now he is a Mediator of the New Covenant, upon an account of Suretyship, upon a threefold account;
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— upon the account of Stipulation, — upon the account of Confirmation, — upon the account of Suretiship.
— upon the account of Stipulation, — upon the account of Confirmation, — upon the account of Suretyship.
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5. But what are the benefits that we do gain or get by Jesus being the Mediator of the New Covenant? Much every way.
5. But what Are the benefits that we do gain or get by jesus being the Mediator of the New Covenant? Much every Way.
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First of all, Is it not a great matter that God the Father should be reconciled unto us? •f God be reconciled, you are brought neer •nto him, into onenesse with him.
First of all, Is it not a great matter that God the Father should be reconciled unto us? •f God be reconciled, you Are brought near •nto him, into oneness with him.
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Union is •he ground of Communion, and Communion is •he ground of Communication; surely therefore it is no small matter.
union is •he ground of Communion, and Communion is •he ground of Communication; surely Therefore it is no small matter.
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Now I say, if Jesus be the Mediator of the New Covenant, God is reconciled to us.
Now I say, if jesus be the Mediator of the New Covenant, God is reconciled to us.
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2. If Jesus be the Mediator of the New Covenant, then you may go with boldnesse,
2. If jesus be the Mediator of the New Covenant, then you may go with boldness,
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and look the Justice of God in the face; with boldnesse, for your debt is satisfied:
and look the justice of God in the face; with boldness, for your debt is satisfied:
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So long as a man is in debt, he steals by the Prison door in the dark;
So long as a man is in debt, he steals by the Prison door in the dark;
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but if his Surety have paid the debt, he dares come (as you say) and whet his knife at the Counter door.
but if his Surety have paid the debt, he dares come (as you say) and whet his knife At the Counter door.
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Now Christ being your Mediator, the Mediator of the New Covenant, he is your Surety, the debt is paid,
Now christ being your Mediator, the Mediator of the New Covenant, he is your Surety, the debt is paid,
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and you may goe with boldnesse and looke Justice in the face, and the Devil, and all those Serjeants of Hell.
and you may go with boldness and look justice in the face, and the devil, and all those Sergeants of Hell.
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But thirdly, Is it not a great matter for Christ to be your King, Priest and Prophet? consider it a little:
But Thirdly, Is it not a great matter for christ to be your King, Priest and Prophet? Consider it a little:
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If you observe it, you shall find that all the blessings that came to the Jews or Israelites in the time of the Old Testament, came through these three offices, King, Priest, Prophet;
If you observe it, you shall find that all the blessings that Come to the jews or Israelites in the time of the Old Testament, Come through these three Offices, King, Priest, Prophet;
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why, but as a Type, to shew that all our spiritual mercies must come through the hand of these three offices in Christ:
why, but as a Type, to show that all our spiritual Mercies must come through the hand of these three Offices in christ:
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Now if Christ be the Mediator of the New Covenant, then he is your King, your Priest, your Prophet;
Now if christ be the Mediator of the New Covenant, then he is your King, your Priest, your Prophet;
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for all these three offices of Christ, grow upon the Mediation of Christ. for all these three Offices of christ, grow upon the Mediation of christ.
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For if he be your Mediator, then he will be a Prophet, a Prophet to declare the mind,
For if he be your Mediator, then he will be a Prophet, a Prophet to declare the mind,
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and the love of the Father to you.
and the love of the Father to you.
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If he be your Mediator, he will be your Priest, to satisfie the Fathers anger for you.
If he be your Mediator, he will be your Priest, to satisfy the Father's anger for you.
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If he be your Mediator, he will be a King to subdue all your Enemies,
If he be your Mediator, he will be a King to subdue all your Enemies,
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for he is a Priest after the Order of Melchesedeck, King of Salem. Now is it not a great matter to have Christ our King, our Priest, our Prophet? surely it is: But
for he is a Priest After the Order of Melchesedeck, King of Salem. Now is it not a great matter to have christ our King, our Priest, our Prophet? surely it is: But
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4. Is it not a great matter, that all the blessings and mercies of the New Covenant should belong unto you? Friends, have you duly considered what are the blessings of the New Covenant? I'le tell you briefly;
4. Is it not a great matter, that all the blessings and Mercies of the New Covenant should belong unto you? Friends, have you duly considered what Are the blessings of the New Covenant? I'll tell you briefly;
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They are all those spiritual blessings which you want, and complaine for the want of.
They Are all those spiritual blessings which you want, and complain for the want of.
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There are seven or eight spiritual blessings that a poor drooping soul doth complaine for the want of.
There Are seven or eight spiritual blessings that a poor drooping soul does complain for the want of.
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Oh saith he, I am afraid I am not the Child of God, — or I fear my sin is not pardoned, — and I do not find an inward constant frame of Soul to what is good, — And I am a poor ignorant creature, — And I have a hard heart, — And I want the Spirit of the Lord within me, — And I cannot walk with God as I ought to do, — And I fear I shall fall away,
O Says he, I am afraid I am not the Child of God, — or I Fear my since is not pardoned, — and I do not find an inward constant frame of Soul to what is good, — And I am a poor ignorant creature, — And I have a hard heart, — And I want the Spirit of the Lord within me, — And I cannot walk with God as I ought to do, — And I Fear I shall fallen away,
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and go to Hell at last. Why now in the Covenant of Grace there is supply promised against all •hese fears.
and go to Hell At last. Why now in the Covenant of Grace there is supply promised against all •hese fears.
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Dost thou say, I am afraid I am not the Child •f God? Why, saith the Lord here in the Co•enant, I will be a God unto you,
Dost thou say, I am afraid I am not the Child •f God? Why, Says the Lord Here in the Co•enant, I will be a God unto you,
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and you shall •e my People; There is Adoption for you, Heb. and you shall •e my People; There is Adoption for you, Hebrew
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Do you say, I am afraid my sin is not pardoned? then saith the Lord in the Covenant, Your sin and iniquity will I remember no more, Heb. 8. Do you say, O but I don't find that constant frame of heart unto what is good? why, saith the Lord in the Covenant, I will write my Law in your heart.
Do you say, I am afraid my since is not pardoned? then Says the Lord in the Covenant, Your since and iniquity will I Remember no more, Hebrew 8. Do you say, Oh but I don't find that constant frame of heart unto what is good? why, Says the Lord in the Covenant, I will write my Law in your heart.
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Do you say, O but I am a poor ignorant creature? why, saith the Lord in the Covenant, You shall all know me from the greatest to the least,
Do you say, Oh but I am a poor ignorant creature? why, Says the Lord in the Covenant, You shall all know me from the greatest to the least,
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and you shall be taught of God. and you shall be taught of God.
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Do you say, O but my heart is hard? why saith the Lord in the Covenant, I will take away the heart of stone,
Do you say, Oh but my heart is hard? why Says the Lord in the Covenant, I will take away the heart of stone,
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and give an heart of flesh. and give an heart of Flesh.
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Do you say, O but I want the Spirit of God within me? why, saith the Lord, I will put my spirit within you.
Do you say, Oh but I want the Spirit of God within me? why, Says the Lord, I will put my Spirit within you.
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Do you say, I cannot walk with God as I ought? why, saith the Lord in the Covenant, I will cause you to walk in my wayes.
Do you say, I cannot walk with God as I ought? why, Says the Lord in the Covenant, I will cause you to walk in my ways.
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Do you say, I fear I shall fall away, and goe to hell at last? why, saith the Lord in the Covenant, I will put my fear into your hearts,
Do you say, I Fear I shall fallen away, and go to hell At last? why, Says the Lord in the Covenant, I will put my Fear into your hearts,
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and you shall not depart from me.
and you shall not depart from me.
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— These, even these besides Heaven, and besides the blessings of this Earth, so all these blessings are promised in the Covenant of Grace;
— These, even these beside Heaven, and beside the blessings of this Earth, so all these blessings Are promised in the Covenant of Grace;
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and if Christ be the Mediator of the New Covenant, then do these blessing• belong to you,
and if christ be the Mediator of the New Covenant, then do these blessing• belong to you,
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for he is Surety, as well as Mediator. But
for he is Surety, as well as Mediator. But
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5. Is it not a great matter to have the Lor• Jesus to interpose between God the Father an• you, to take up all differences as they may arise? why,
5. Is it not a great matter to have the Lor• jesus to interpose between God the Father an• you, to take up all differences as they may arise? why,
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if Jesus be the Mediator of the Covenant, so it is, If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, who is the propitiation for our sins.
if jesus be the Mediator of the Covenant, so it is, If any man since, we have an Advocate with the Father, jesus christ the Righteous, who is the propitiation for our Sins.
cs np1 vbb dt n1 pp-f dt n1, av pn31 vbz, cs d n1 n1, pns12 vhb dt n1 p-acp dt n1, np1 np1 dt j, r-crq vbz dt n1 p-acp po12 n2.
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6. Is it not a great matter for you to enter into the Holy of Holyest,
6. Is it not a great matter for you to enter into the Holy of Holiest,
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and to have all your duties carried in to God the Father by the hand of Jesus? If he be your Mediator, so it is, Rev. 8.
and to have all your duties carried in to God the Father by the hand of jesus? If he be your Mediator, so it is, Rev. 8.
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7. Is it not a great matter, in case that you have to deal with enemies, either for Soul or Body, to have one by, that can and will interpose and rebuke them? Why,
7. Is it not a great matter, in case that you have to deal with enemies, either for Soul or Body, to have one by, that can and will interpose and rebuke them? Why,
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if Jesus be the Mediator of the Covenant, thus shall it be.
if jesus be the Mediator of the Covenant, thus shall it be.
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He interposed between Laban and Jacob; when Laban followed Jacob, he rebuked Laban. He interposed in the case of Joshua, when Satan stood at his right hand:
He interposed between Laban and Jacob; when Laban followed Jacob, he rebuked Laban. He interposed in the case of joshua, when Satan stood At his right hand:
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the Lord rebuke thee, as in the 3d Chapter of Zechary. The same word in the Hebrew, that Job useth for Dayes-man, comes from a root that signifies to rebuke. the Lord rebuke thee, as in the 3d Chapter of Zechariah. The same word in the Hebrew, that Job uses for Dayman, comes from a root that signifies to rebuke.
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8. And then to say no more in it but this, Is it not a great matter for one that is in trouble,
8. And then to say no more in it but this, Is it not a great matter for one that is in trouble,
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or affliction of spirit, to have Christ to interpose between God the Father and him,
or affliction of Spirit, to have christ to interpose between God the Father and him,
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when he lyes under the sense of Gods wrath and displeasure? Why, if Christ be the Mediator of the New Covenant, then thus it is;
when he lies under the sense of God's wrath and displeasure? Why, if christ be the Mediator of the New Covenant, then thus it is;
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Look into the 33. Chapter of Job, and see what a scheme and mold of Conversion-work there is, vers. 14. God speaketh once, yea twice, yet man perceiveth it not:
Look into the 33. Chapter of Job, and see what a scheme and mould of Conversion work there is, vers. 14. God speaks once, yea twice, yet man perceives it not:
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— Here is man in his naturall state and condition, going on in the way of his sin, living under the means;
— Here is man in his natural state and condition, going on in the Way of his since, living under the means;
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and God speaking once and twice, and he perceives it not. Well then at the 15th vers. In a dream, in a vision of the night,
and God speaking once and twice, and he perceives it not. Well then At the 15th vers. In a dream, in a vision of the night,
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when deep sleep falleth upon men, in slumbrings upon the bed, then he openeth the ears of men, and sealeth their instruction. when deep sleep falls upon men, in slumbrings upon the Bed, then he Openeth the ears of men, and Sealeth their instruction.
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Here comes a work of Conviction and Conversion, suddenly, unexpectedly, — and what then? then trouble of Conscience, at the 19th vers. He is chastened also with paine upon his bed,
Here comes a work of Conviction and Conversion, suddenly, unexpectedly, — and what then? then trouble of Conscience, At the 19th vers. He is chastened also with pain upon his Bed,
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and the multitude of his bones with strong paine, so that his life abhorreth bread, and his soul dainty meat;
and the multitude of his bones with strong pain, so that his life abhorreth bred, and his soul dainty meat;
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his flesh is consumed away that it cannot be seen, and his bones that were not seen stick out;
his Flesh is consumed away that it cannot be seen, and his bones that were not seen stick out;
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his soul draweth nigh unto the Grave, and his life to the Destroyers: — What then? why then at the 23. vers. If there be a Messenger; his soul draws High unto the Grave, and his life to the Destroyers: — What then? why then At the 23. vers. If there be a Messenger;
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Christ is the Messenger of the Covenant: If there be a Messenger with him, an Interpreter, an Advocate;
christ is the Messenger of the Covenant: If there be a Messenger with him, an Interpreter, an Advocate;
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if there be a Messenger with him, or an Advocate by him, one of a thousand, as Christ is, To shew unto man his Righteousness, where his Righteousnesse lyes, — What then? why then he is gracious unto him,
if there be a Messenger with him, or an Advocate by him, one of a thousand, as christ is, To show unto man his Righteousness, where his Righteousness lies, — What then? why then he is gracious unto him,
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and saith, Deliver him from going down to the pit, I have found a Ransome. and Says, Deliver him from going down to the pit, I have found a Ransom.
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And then, his flesh shall be fresher then a childs, he shall returne to the dayes of his Youth, he shall pray unto God,
And then, his Flesh shall be fresher then a child's, he shall return to the days of his Youth, he shall pray unto God,
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and he will be favourable unto him, and he shall see his face with joy, for he will render unto man his Righteousnesse. and he will be favourable unto him, and he shall see his face with joy, for he will render unto man his Righteousness.
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Thus now shall it be, if Jesus be the Mediator of the New Covenant.
Thus now shall it be, if jesus be the Mediator of the New Covenant.
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Oh what a confortable thing therefore is it, for Jesus to be this Mediator of the Covenant!
O what a comfortable thing Therefore is it, for jesus to be this Mediator of the Covenant!
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And thus you see in the 5th place what those benefits are that we do gaine thereby.
And thus you see in the 5th place what those benefits Are that we do gain thereby.
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6. But then sixthly, what are those doctrinal Corrolaries, or practical duties, that do flow from hence?
6. But then sixthly, what Are those doctrinal Corollaries, or practical duties, that do flow from hence?
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1. If Jesus be the Mediator of the New Covenant, what an evil thing is it,
1. If jesus be the Mediator of the New Covenant, what an evil thing is it,
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and unreasonable, for men to think, or speak, or do any thing that may reflect upon this Mediator of the New Covenant,
and unreasonable, for men to think, or speak, or do any thing that may reflect upon this Mediator of the New Covenant,
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or to sin against this New Covenant? There are some Opinions that do reflect and cast a black reflection upon Jesus the Mediator of the Covenant.
or to sin against this New Covenant? There Are Some Opinions that do reflect and cast a black reflection upon jesus the Mediator of the Covenant.
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The Socinian tells us, that Jesus is a Mediator, such a one as Moses was, to declare the mind of God unto us;
The Socinian tells us, that jesus is a Mediator, such a one as Moses was, to declare the mind of God unto us;
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but not a Mediator in way of satisfaction, to satisfie Gods wrath.
but not a Mediator in Way of satisfaction, to satisfy God's wrath.
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They say he is a Mediator, but not a Surety, to merit for us, or to pay our debt for us.
They say he is a Mediator, but not a Surety, to merit for us, or to pay our debt for us.
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They say he is a Mediator, but deny the Deity of Christ, and so root up the very mediation of Christ;
They say he is a Mediator, but deny the Deity of christ, and so root up the very mediation of christ;
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they cast a very black reflection upon this Mediator.
they cast a very black reflection upon this Mediator.
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The Papists they say, that Christ is a Mediator, and our onely Mediator in a way of Redemption,
The Papists they say, that christ is a Mediator, and our only Mediator in a Way of Redemption,
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but we have many Mediators in a way of Intercession, Saints and Angels.
but we have many Mediators in a Way of Intercession, Saints and Angels.
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They say that Christ is Mediator, but according to his humane nature only, whereas the Apostle saith expresly, that he offered up himself through the Eternal Spirit:
They say that christ is Mediator, but according to his humane nature only, whereas the Apostle Says expressly, that he offered up himself through the Eternal Spirit:
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Thus they reflect upon this Mediator.
Thus they reflect upon this Mediator.
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And for practise, Is it not a great reflection upon this Mediator for us to think, that we our selves by our own Tears,
And for practice, Is it not a great reflection upon this Mediator for us to think, that we our selves by our own Tears,
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and Fastings, and Humiliations, can reconcile God unto us, or pacifie Gods Anger, or make an Attonement for a Nation.
and Fastings, and Humiliations, can reconcile God unto us, or pacify God's Anger, or make an Atonement for a nation.
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Is it not a very great reflection upon this Mediator to say, O my sins are greater then can be forgiven? Is not this a very blameable reflection upon this Mediator of the New Covenant?
Is it not a very great reflection upon this Mediator to say, Oh my Sins Are greater then can be forgiven? Is not this a very blameable reflection upon this Mediator of the New Covenant?
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But there are four or five wayes especially wherein we do sin against the Covenant. First, by not looking into it, not studying it, not being acquainted with it.
But there Are four or five ways especially wherein we do sin against the Covenant. First, by not looking into it, not studying it, not being acquainted with it.
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Shall the Lord Jesus be such a Mediator of such a Covenant, and shall we not look into the Covenant,
Shall the Lord jesus be such a Mediator of such a Covenant, and shall we not look into the Covenant,
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and be acquainted with it? Yet Lord, how many poor souls are there that are ignorant of this Covenant? What unthankfulnesse is this, what a sin against the Covenant is this, that Jesus should be the Mediator of the Covenant,
and be acquainted with it? Yet Lord, how many poor Souls Are there that Are ignorant of this Covenant? What unthankfulness is this, what a since against the Covenant is this, that jesus should be the Mediator of the Covenant,
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and men should not look into it, not study it, not be acquainted with it?
and men should not look into it, not study it, not be acquainted with it?
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2. Sometimes we sin against the Covenant, by altering the mold and the frame of the Covenant, by hanging our conditions upon Gods Covenant, our pad-lock upon Gods door.
2. Sometime we sin against the Covenant, by altering the mould and the frame of the Covenant, by hanging our conditions upon God's Covenant, our padlock upon God's door.
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3. Sometimes we sin against the Covenant, by slighting that Great Ordinance of the Lords Supper, concerning which Christ hath said, This Cup is the New Testament in my blood:
3. Sometime we sin against the Covenant, by slighting that Great Ordinance of the lords Supper, Concerning which christ hath said, This Cup is the New Testament in my blood:
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To slight it, saying, these are low things, we are above Ordinances, and these are carnall things,
To slight it, saying, these Are low things, we Are above Ordinances, and these Are carnal things,
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now thus to slight it, is to sin directly against the Covenant. 4. Sometimes we sin against the Covenant, by our unbelief and doubting. But
now thus to slight it, is to sin directly against the Covenant. 4. Sometime we sin against the Covenant, by our unbelief and doubting. But
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5. Sometimes we sin against the Covenant, by turning the Grace of this Covenant into wantonnesse.
5. Sometime we sin against the Covenant, by turning the Grace of this Covenant into wantonness.
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Is this true? that the Lord hath promised mercy upon no condition to be performed by us,
Is this true? that the Lord hath promised mercy upon no condition to be performed by us,
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then why may we not live as we list, say men? Thus turning this Grace of God in the Covenant into wantonnesse.
then why may we not live as we list, say men? Thus turning this Grace of God in the Covenant into wantonness.
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But is this true, that Jesus is the Mediator of the New Covenant? Why then should we think, speak,
But is this true, that jesus is the Mediator of the New Covenant? Why then should we think, speak,
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or do any thing that may reflect against this Mediator, or sin against this Covenant? That is the first thing.
or do any thing that may reflect against this Mediator, or since against this Covenant? That is the First thing.
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2. If Jesus be the Mediator of the New Covenant, why then, why should you not trust in the Lord for ever, build upon him,
2. If jesus be the Mediator of the New Covenant, why then, why should you not trust in the Lord for ever, built upon him,
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and be secure as to the mercies and blessings promised in the Covenant? If you come to a Chamber to lodge in,
and be secure as to the Mercies and blessings promised in the Covenant? If you come to a Chamber to lodge in,
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and you see that it is laid upon weak, or lathy props, that the foundation be not sure, you say, I will not venture to lodge here;
and you see that it is laid upon weak, or lathy props, that the Foundation be not sure, you say, I will not venture to lodge Here;
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but if you come to a Chamber that is laid upon a good foundation, you say then, I durst venture to lodge here:
but if you come to a Chamber that is laid upon a good Foundation, you say then, I durst venture to lodge Here:
cc-acp cs pn22 vvb p-acp dt n1 cst vbz vvn p-acp dt j n1, pn22 vvb av, pns11 vvd vvi pc-acp vvi av:
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Why this New Covenant is founded upon the blood of Christ, The blood of Christ is the foundation of the New Covenant;
Why this New Covenant is founded upon the blood of christ, The blood of christ is the Foundation of the New Covenant;
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And therefore why should you not rest, and be secure, confident, as concerning the mercies and blessings promised in the Covenant?
And Therefore why should you not rest, and be secure, confident, as Concerning the Mercies and blessings promised in the Covenant?
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Object. O but you will say, I cannot be perswaded that Christ is my Mediator;Object. Oh but you will say, I cannot be persuaded that christ is my Mediator;
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I know that Christ is a Mediator of the New Covenant, but I cannot think that he doth mediate for me.
I know that christ is a Mediator of the New Covenant, but I cannot think that he does mediate for me.
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If indeed I were perswaded that Jesus were my Mediator, or that he did mediate for me in particular, Ah then I should trust in the Lord indeed for the blessings of the Covenant:
If indeed I were persuaded that jesus were my Mediator, or that he did mediate for me in particular, Ah then I should trust in the Lord indeed for the blessings of the Covenant:
cs av pns11 vbdr vvn cst np1 vbdr po11 n1, cc cst pns31 vdd vvi p-acp pno11 p-acp j, uh av pns11 vmd vvi p-acp dt n1 av p-acp dt n2 pp-f dt n1:
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But I cannot be perswaded that Christ is my Mediator;
But I cannot be persuaded that christ is my Mediator;
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I grant he is the Mediator of the New Covenant, but I cannot say that he is my Mediator,
I grant he is the Mediator of the New Covenant, but I cannot say that he is my Mediator,
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or that he doth mediate for me, and therefore I cannot be satisfied.
or that he does mediate for me, and Therefore I cannot be satisfied.
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Answ. No! What, the Father satisfied, who is the person offended, and you not satisfied, who are the person offending!Answer No! What, the Father satisfied, who is the person offended, and you not satisfied, who Are the person offending!
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No! Why if the Jew had sinned, and the High-Priest had offered an Offering, or a Sacrifice for him, the sinning Jew would not say, this was not for me,
No! Why if the Jew had sinned, and the High-Priest had offered an Offering, or a Sacrifice for him, the sinning Jew would not say, this was not for me,
uh-dx uh-crq cs dt np1 vhd vvn, cc dt n1 vhd vvn dt vvg, cc dt n1 p-acp pno31, dt vvg np1 vmd xx vvi, d vbds xx p-acp pno11,
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and therefore I am not satisfied, for the sacrifice was not for me; He would not say so, but he would say that he was satisfied:
and Therefore I am not satisfied, for the sacrifice was not for me; He would not say so, but he would say that he was satisfied:
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And shall Jesus be our great High-Priest, and shall He make an offering of himselfe for us,
And shall jesus be our great High-Priest, and shall He make an offering of himself for us,
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and will you say, it is not for me?
and will you say, it is not for me?
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But to come a little nearer to your Objection, that I may bring this great doctrine home unto our hearts.
But to come a little nearer to your Objection, that I may bring this great Doctrine home unto our hearts.
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The Apostle hath said, If any man sin we have an Advocate with the Father, Jesus Christ the Righteous;
The Apostle hath said, If any man since we have an Advocate with the Father, jesus christ the Righteous;
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what think you, are you not within the compass of those words, if any man sin, will not those words reach you?
what think you, Are you not within the compass of those words, if any man since, will not those words reach you?
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But if God be reconciled unto you, then Christ hath mediated for you; now God the Father is reconciled to you, for if you be reconciled to God,
But if God be reconciled unto you, then christ hath mediated for you; now God the Father is reconciled to you, for if you be reconciled to God,
cc-acp cs np1 vbb vvn p-acp pn22, cs np1 vhz vvn p-acp pn22; av np1 dt n1 vbz vvn p-acp pn22, c-acp cs pn22 vbb vvn p-acp np1,
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and the things of God, then God is reconciled to you. Pray tell me, were you not an Enemy once to the good wayes of God,
and the things of God, then God is reconciled to you. Pray tell me, were you not an Enemy once to the good ways of God,
cc dt n2 pp-f np1, cs np1 vbz vvn p-acp pn22. uh-v vvb pno11, vbdr pn22 xx dt n1 a-acp p-acp dt j n2 pp-f np1,
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and the things of God? Yes;
and the things of God? Yes;
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— And are you not reconciled now to the things of God? — Yes, I confesse I am:
— And Are you not reconciled now to the things of God? — Yes, I confess I am:
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Well, if you be reconciled to the things of God, God is reconciled to you; and if God be reconciled to you, I am sure Christ hath mediated for you.
Well, if you be reconciled to the things of God, God is reconciled to you; and if God be reconciled to you, I am sure christ hath mediated for you.
av, cs pn22 vbb vvn p-acp dt n2 pp-f np1, np1 vbz vvn p-acp pn22; cc cs np1 vbb vvn p-acp pn22, pns11 vbm j np1 vhz vvn p-acp pn22.
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Luther was wont to say, The onely way to make God our Friend, is to cast our selves into his armes when he seems to be our Enemy.Luther was wont to say, The only Way to make God our Friend, is to cast our selves into his arms when he seems to be our Enemy.
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Thus have you done, (poor soul?) when God hath seem'd to be your Enemy,
Thus have you done, (poor soul?) when God hath seemed to be your Enemy,
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then have you cast your selves into the armes of God? surely then God is reconciled unto you, and Christ is your Mediator.
then have you cast your selves into the arms of God? surely then God is reconciled unto you, and christ is your Mediator.
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Againe, If you be the Seed of Christ, then Christ is your Mediator, and Christ hath, and doth mediate for you;
Again, If you be the Seed of christ, then christ is your Mediator, and christ hath, and does mediate for you;
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for he is a Mediator for his Seed.
for he is a Mediator for his Seed.
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Now mark it, there are but two Seeds, the Seed of the Woman, and the Seed of the Serpent;
Now mark it, there Are but two Seeds, the Seed of the Woman, and the Seed of the Serpent;
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I will put Enmity between thy Seed and the Seed of the Woman. There are but two Seeds:I will put Enmity between thy Seed and the Seed of the Woman. There Are but two Seeds:
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how think you, are you the Seed of the Serpent? Either you are Christ's Seed,
how think you, Are you the Seed of the Serpent? Either you Are Christ's Seed,
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or the Seed of the Serpent, and that's an hissing Seed, an opposing Seed:
or the Seed of the Serpent, and that's an hissing Seed, an opposing Seed:
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Do you think you are the Seed of the Serpent? No, I hope I am not the Seed of the Serpent;
Do you think you Are the Seed of the Serpent? No, I hope I am not the Seed of the Serpent;
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why, then you are the Seed of Christ, and Christ doth mediate for you:
why, then you Are the Seed of christ, and christ does mediate for you:
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Now then humble your selves for all your unbelief, and lay the weight of your guilty Soul upon this sweet Covenant of Grace,
Now then humble your selves for all your unbelief, and lay the weight of your guilty Soul upon this sweet Covenant of Grace,
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for Jesus is the Mediator of it. 3. Lastly, This Doctrine methinks looks very wishly upon all sorts;
for jesus is the Mediator of it. 3. Lastly, This Doctrine methinks looks very wishly upon all sorts;
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— It looks wishly upon those that are good, and upon those that are bad; It looks wishly upon those that are Godly, and upon those that are Ungodly;
— It looks wishly upon those that Are good, and upon those that Are bad; It looks wishly upon those that Are Godly, and upon those that Are Ungodly;
— pn31 vvz av-j p-acp d cst vbr j, cc p-acp d cst vbr j; pn31 vvz av-j p-acp d cst vbr j, cc p-acp d cst vbr j;
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upon those that are Converted, and upon those that are not Converted.
upon those that Are Converted, and upon those that Are not Converted.
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Upon those that are Bad, Wicked, Ungodly, Unconverted, and to them it saith, why should not you,
Upon those that Are Bad, Wicked, Ungodly, Unconverted, and to them it Says, why should not you,
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even you come unto God for the Grace of this New Covenant, which is confirmed by Christ the Mediator? Why should not you, you that are unconverted, goe unto God the Father,
even you come unto God for the Grace of this New Covenant, which is confirmed by christ the Mediator? Why should not you, you that Are unconverted, go unto God the Father,
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and presse him to give out the Grace of this Covenant to you? Hath not the Lord said, Let not the Eunuch say, I am a dry tree;
and press him to give out the Grace of this Covenant to you? Hath not the Lord said, Let not the Eunuch say, I am a dry tree;
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onely let him take hold of my Covenant.
only let him take hold of my Covenant.
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Neither let the Son of the Stranger, that hath joyned himself to the Lord, speak, saying, The Lord hath utterly separated me from his people;
Neither let the Son of the Stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people;
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Onely let him take hold of my Covenant, and do the things that please me. Only let him take hold of my Covenant, and do the things that please me.
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This New Covenant confirmed by Christ Jesus the Mediator, either it is confirmed for Saints only,
This New Covenant confirmed by christ jesus the Mediator, either it is confirmed for Saints only,
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or for Sinners also, that are Sinners for the present.
or for Sinners also, that Are Sinners for the present.
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If for Saints onely, why doth the Lord say, I will write my Law in your hearts? Surely therefore it is for some, in whose heart Gods Law is not yet written.
If for Saints only, why does the Lord say, I will write my Law in your hearts? Surely Therefore it is for Some, in whose heart God's Law is not yet written.
cs p-acp n2 av-j, q-crq vdz dt n1 vvb, pns11 vmb vvi po11 n1 p-acp po22 n2? np1 av pn31 vbz p-acp d, p-acp rg-crq n1 npg1 n1 vbz xx av vvn.
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And if this Covenant doth extend to such, who as yet have not the Law written, the Law of Grace written in their hearts, Oh what encouragement is here for a poor sinner to go to God,
And if this Covenant does extend to such, who as yet have not the Law written, the Law of Grace written in their hearts, O what encouragement is Here for a poor sinner to go to God,
cc cs d n1 vdz vvi p-acp d, r-crq c-acp av vhb xx dt n1 vvn, dt n1 pp-f n1 vvn p-acp po32 n2, uh q-crq n1 vbz av p-acp dt j n1 pc-acp vvi p-acp np1,
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and say, Lord thou hast made this Covenant, and Christ hath confirmed it, and he is the Mediator of it;
and say, Lord thou hast made this Covenant, and christ hath confirmed it, and he is the Mediator of it;
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now this Law is not yet written in my heart; O make good thy Covenant, and write thy Law in my heart.
now this Law is not yet written in my heart; Oh make good thy Covenant, and write thy Law in my heart.
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And for you that are Saints, this Doctrine looks upon you, and it saith thus;
And for you that Are Saints, this Doctrine looks upon you, and it Says thus;
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If Christ be the Mediator of the New Covenant, and your Mediator, that God hath provided for you,
If christ be the Mediator of the New Covenant, and your Mediator, that God hath provided for you,
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then go away, and be ashamed of your sins, and of all your doings, the pardon whereof requires such a Mediator,
then go away, and be ashamed of your Sins, and of all your doings, the pardon whereof requires such a Mediator,
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and the blood of the Mediator; Then shall ye be ashamed, saith the Lord, When I am pacified towards you:
and the blood of the Mediator; Then shall you be ashamed, Says the Lord, When I am pacified towards you:
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If Christ be your Mediator, and God be pacified, Oh then be you ashamed. 2. And to you it speaks thus.
If christ be your Mediator, and God be pacified, O then be you ashamed. 2. And to you it speaks thus.
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If the Lord Jesus Christ be the Mediator of this New Covenant, your Mediator, and mediates for you,
If the Lord jesus christ be the Mediator of this New Covenant, your Mediator, and mediates for you,
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then why should not you appeare for Christ on Earth upon all occasions? Shall Christ interpose with the Father,
then why should not you appear for christ on Earth upon all occasions? Shall christ interpose with the Father,
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and appeare for you, and mediate for you in Heaven upon all occasions, and will not you appear for Christ on Earth? What, Christ appeare for you in Heaven,
and appear for you, and mediate for you in Heaven upon all occasions, and will not you appear for christ on Earth? What, christ appear for you in Heaven,
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and mediate for you in Heaven, and will not you appeare for Christ on Earth? Yea,and mediate for you in Heaven, and will not you appear for christ on Earth? Yea,
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unto you it saith, Why should not you all goe away with your hearts full of Love and Thankfulnesse, both to God the Father,
unto you it Says, Why should not you all go away with your hearts full of Love and Thankfulness, both to God the Father,
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and to Jesus Christ? If you were going to the Prison for a Debt,
and to jesus christ? If you were going to the Prison for a Debt,
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and a man should meet you, and undertake to be your Surety, and pay your Debt, you would love him as long as you lived:
and a man should meet you, and undertake to be your Surety, and pay your Debt, you would love him as long as you lived:
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Here is the case, we were all going to Prison, Christ comes, undertakes to be our Surety, payes our Debt;
Here is the case, we were all going to Prison, christ comes, undertakes to be our Surety, pays our Debt;
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then will you not love Christ the Mediator of the New Covenant? Will you not love him,
then will you not love christ the Mediator of the New Covenant? Will you not love him,
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and be thankfull to him, and to God the Father? For though the performance of this Mediation be Christs, the Contrivance is God the Fathers. God the Father did contrive this Covenant,
and be thankful to him, and to God the Father? For though the performance of this Mediation be Christ, the Contrivance is God the Father's. God the Father did contrive this Covenant,
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and God the Father did send Christ this Mediator; [ I ] have given thee for a Covenant, saith the Father;
and God the Father did send christ this Mediator; [ I ] have given thee for a Covenant, Says the Father;
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and saith Christ, Lo, I come to do Thy Will. Friends, it was the will of God the Father, that Jesus should be the Mediator of this New Covenant.
and Says christ, Lo, I come to do Thy Will. Friends, it was the will of God the Father, that jesus should be the Mediator of this New Covenant.
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Oh the freenesse of the Grace of God the Father! He was the person offended;
O the freeness of the Grace of God the Father! He was the person offended;
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and yet, that He himself should find out such a Mediator, of such a Covenant, what Grace is here!
and yet, that He himself should find out such a Mediator, of such a Covenant, what Grace is Here!
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Now therefore blessed be God the Father for this Mediator, let us all say; and blessed be this Mediator JESƲS, who hath mediated us into this New Covenant.
Now Therefore blessed be God the Father for this Mediator, let us all say; and blessed be this Mediator JESƲS, who hath mediated us into this New Covenant.
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Goe away (I say) you that are Saints with your hearts full of Love, both unto God the Father, who hath contrived this Mediation,
Go away (I say) you that Are Saints with your hearts full of Love, both unto God the Father, who hath contrived this Mediation,
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and unto JESƲS, who hath performed this Mediation;
and unto JESƲS, who hath performed this Mediation;
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And now let your hearts be confirmed, — let your Hope be confirmed, — let your Love be confirmed, — let your Joy be confirmed, — let your Thankfulnesse be confirmed, — let your Graces be confirmed.
And now let your hearts be confirmed, — let your Hope be confirmed, — let your Love be confirmed, — let your Joy be confirmed, — let your Thankfulness be confirmed, — let your Graces be confirmed.
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A confirmed Covenant, calls for confirmed Christians.
A confirmed Covenant, calls for confirmed Christians.
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I have done, I cannot say whom we should love most, and be thankful most unto, the Father or the Son;
I have done, I cannot say whom we should love most, and be thankful most unto, the Father or the Son;
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but this I say, love the Father with all your heart, and be thankful to him, in reference to his Contrivance;
but this I say, love the Father with all your heart, and be thankful to him, in Referente to his Contrivance;
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— love the Son with all your heart, and be thankful to him in reference to his Performance,
— love the Son with all your heart, and be thankful to him in Referente to his Performance,
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for JESƲS is the Mediator of the New Covenant.
for JESƲS is the Mediator of the New Covenant.
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And thus I have done with the second Doctrine, namely, that Jesus is the Mediator of the New Covenant:
And thus I have done with the second Doctrine, namely, that jesus is the Mediator of the New Covenant:
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The third follows, and that is, That now in these Gospel times, we are not come to Moses the Mediator of the Old,
The third follows, and that is, That now in these Gospel times, we Are not come to Moses the Mediator of the Old,
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but unto Jesus the Mediator of the New Testament.
but unto jesus the Mediator of the New Testament.
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The Way and Spirit of the New Covenant, or New Testament. SERM. V. Hebr. 12.24. And to Jesus the Mediator of the New Covenant, &c. Doctr. 3. THe Third Observation follows, which is this:
The Way and Spirit of the New Covenant, or New Testament. SERMON. V. Hebrew 12.24. And to jesus the Mediator of the New Covenant, etc. Doctrine 3. THe Third Observation follows, which is this:
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That in these Gospel-times, we are not come to Moses, the Mediator of the Old; but unto Jesus, the Mediator of the New Covenant, or the New Testament.
That in these Gospel times, we Are not come to Moses, the Mediator of the Old; but unto jesus, the Mediator of the New Covenant, or the New Testament.
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The latter part of the Doctrine you have in the words of the Text, and the former part in the Con•ext;
The latter part of the Doctrine you have in the words of the Text, and the former part in the Con•ext;
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for, saith the Apostle, Ye are not come unto the Mount that might be touched, to Mount Sinai:
for, Says the Apostle, You Are not come unto the Mount that might be touched, to Mount Sinai:
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But ye •re come unto Mount Sion, and ye are come unto Jesus •he Mediator of the New Covenant. But you •re come unto Mount Sion, and you Are come unto jesus •he Mediator of the New Covenant.
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So that now in •hese Gospel-times, we are not come to Moses, the •ediator of the Old Covenant;
So that now in •hese Gospel times, we Are not come to Moses, the •ediator of the Old Covenant;
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but to Jesus, the •ediator of the New Testament. For the opening and prosecuting whereof,
but to jesus, the •ediator of the New Testament. For the opening and prosecuting whereof,
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First, We must inquire, What is here meant by •oming unto Jesus the Mediator of the New Covenant, in opposition to Moses, the Mediator of the Old Covenant.First, We must inquire, What is Here meant by •oming unto jesus the Mediator of the New Covenant, in opposition to Moses, the Mediator of the Old Covenant.
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Secondly, Whether it be possible for a man tha• doth profess Christ, the Mediator of the New Covenant, to have recourse unto Moses, the Mediator of the Old Covenant,Secondly, Whither it be possible for a man tha• does profess christ, the Mediator of the New Covenant, to have recourse unto Moses, the Mediator of the Old Covenant,
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or the Old Testament? That is, Whether a Man may possibly be Legal and Mosaical, in these Gospel-times? Thirdly, When so. Fourthly, The Danger of it; and,
or the Old Testament? That is, Whither a Man may possibly be Legal and Mosaical, in these Gospel times? Thirdly, When so. Fourthly, The Danger of it; and,
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Fifthly, What we should do that we may stand clea• from Moses, the Mediator of the Old Covenant;Fifthly, What we should do that we may stand clea• from Moses, the Mediator of the Old Covenant;
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an• come fully off unto Jesus, the Mediator of the New. That we may walk wi•h a Gospel, not a Legal Spirit;
an• come Fully off unto jesus, the Mediator of the New. That we may walk wi•h a Gospel, not a Legal Spirit;
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and be found in a Gospel, not a Legal Way, in these Gospel-times.
and be found in a Gospel, not a Legal Way, in these Gospel times.
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First of all, If you ask, What is here meant by coming unto Jesus, the Mediator of the New Covenant, in opposition to Moses? First of all, If you ask, What is Here meant by coming unto jesus, the Mediator of the New Covenant, in opposition to Moses?
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I answer in the general, It doth signifie and note out, that Evangelical and Gospel-state that we are now brought unto, by Jesus, the Mediator of the New Testament;
I answer in the general, It does signify and note out, that Evangelical and Gospel state that we Are now brought unto, by jesus, the Mediator of the New Testament;
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in opposition to the Legal state tha• they were in, in the dayes and times of the Old Testament:
in opposition to the Legal state tha• they were in, in the days and times of the Old Testament:
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— But because this is general and commo• unto that which goes before, therefore you must kno• more particularly;
— But Because this is general and commo• unto that which Goes before, Therefore you must kno• more particularly;
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That a Man is said to come unto Jesus, the Mediator of the New Testament, in opposition to Moses when now in these Gospel-times, upon all occasion• he hath recourse unto Jesus, as, in the times of th• Old Testament, upon all occasions, they had recour• unto Moses: As now for Example.
That a Man is said to come unto jesus, the Mediator of the New Testament, in opposition to Moses when now in these Gospel times, upon all occasion• he hath recourse unto jesus, as, in the times of th• Old Testament, upon all occasions, they had recour• unto Moses: As now for Exampl.
cst dt n1 vbz vvn pc-acp vvi p-acp np1, dt n1 pp-f dt j n1, p-acp n1 p-acp np1 c-crq av p-acp d n2, p-acp d n1 pns31 vhz n1 p-acp np1, a-acp, p-acp dt n2 pp-f n1 j n1, p-acp d n2, pns32 vhd n1 p-acp np1: c-acp av c-acp n1.
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In the times of the Old Testament, they came 〈 ◊ 〉 Moses for the Law (under God,) and they receiv• the Law from his mouth:
In the times of the Old Testament, they Come 〈 ◊ 〉 Moses for the Law (under God,) and they receiv• the Law from his Mouth:
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What saith Moses? was the saying then.What Says Moses? was the saying then.
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So now in these times of the Gospel, we are to have recourse unto Jesus, and to receive the Law at his mouth, What saith Jesus? And therefore saith our Saviour, It hath been said unto you, Thou shalt not kill;
So now in these times of the Gospel, we Are to have recourse unto jesus, and to receive the Law At his Mouth, What Says jesus? And Therefore Says our Saviour, It hath been said unto you, Thou shalt not kill;
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and, Thou shalt not commit Adultery: But I say unto you, and I say unto you — Why? — What,
and, Thou shalt not commit Adultery: But I say unto you, and I say unto you — Why? — What,
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because (as the Socinians would) Christ made any addition to the Law? No:
Because (as the socinians would) christ made any addition to the Law? No:
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but because now (as for other Reasons) we are to receive the Law from his mouth, from the mouth of Jesus.
but Because now (as for other Reasons) we Are to receive the Law from his Mouth, from the Mouth of jesus.
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And, as in the times of the Old Testament, they had recourse to Moses for their Church, and their Church State:
And, as in the times of the Old Testament, they had recourse to Moses for their Church, and their Church State:
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He it was that did give the Tabernacle (under God) and the way of the Tabernacle:
He it was that did give the Tabernacle (under God) and the Way of the Tabernacle:
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So now in the times of the New Testament, we are to have recourse to Jesus, What saith Jesus to a Church-way; Not, What saith Moses, now:
So now in the times of the New Testament, we Are to have recourse to jesus, What Says jesus to a Churchway; Not, What Says Moses, now:
av av p-acp dt n2 pp-f dt j n1, pns12 vbr pc-acp vhi n1 p-acp np1, q-crq vvz np1 p-acp dt n1; xx, q-crq vvz np1, av:
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And therefore, saith Christ, If thy Brother offend thee, tell him of it; and if he hear not, call two or three;
And Therefore, Says christ, If thy Brother offend thee, tell him of it; and if he hear not, call two or three;
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and if he mind not, then tell it to the Church;
and if he mind not, then tell it to the Church;
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and if he hear not the Church, let him be as a Heathen or Publican to you;
and if he hear not the Church, let him be as a Heathen or Publican to you;
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for when two or three are gathered together in my Name, I am in the midst of them, Matth. 18. We are to hear what Jesus saith in this matter, and not what Moses. for when two or three Are gathered together in my Name, I am in the midst of them, Matthew 18. We Are to hear what jesus Says in this matter, and not what Moses.
p-acp c-crq crd cc crd vbr vvn av p-acp po11 n1, pns11 vbm p-acp dt n1 pp-f pno32, np1 crd pns12 vbr pc-acp vvi r-crq np1 vvz p-acp d n1, cc xx r-crq np1.
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And, as then, in the times of the Old Testament, they had recourse to Moses (under God) for their Ministry;
And, as then, in the times of the Old Testament, they had recourse to Moses (under God) for their Ministry;
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and Moses did direct them unto Priests and Levites for their Ministers:
and Moses did Direct them unto Priests and Levites for their Ministers:
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So now in the times of the New Testament, we are to have recourse to Jesus for our Ministry;
So now in the times of the New Testament, we Are to have recourse to jesus for our Ministry;
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and therefore saith the Apostle, He hath set in the Church Pastors and Teachers:
and Therefore Says the Apostle, He hath Set in the Church Pastors and Teachers:
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And in Ephes. 4. He hath ascended up on high, and he hath given gifts unto Men, Pastors a•d Teachers, and the like.
And in Ephesians 4. He hath ascended up on high, and he hath given Gifts unto Men, Pastors a•d Teachers, and the like.
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We are to hear what Jesus saith now, and not what Moses, for our Ministry.
We Are to hear what jesus Says now, and not what Moses, for our Ministry.
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And as in the times of the Old Testament, they had then recourse unto Moses for the Ordinances,
And as in the times of the Old Testament, they had then recourse unto Moses for the Ordinances,
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for their Sabbaths, for their Sacraments, and for their Worship:
for their Sabbaths, for their Sacraments, and for their Worship:
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So now in the times of the New Testament, we are to hear what Jesus saith,
So now in the times of the New Testament, we Are to hear what jesus Says,
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and to have recourse to him for these things.
and to have recourse to him for these things.
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— Go, saith our Saviour Christ, and teach all Nations, baptizing them, and teaching them to observe and do what I command you, Matth. 28. — And for the Lords Supper, What I received of the Lord, that delivered we unto you, saith the Apostle.
— Go, Says our Saviour christ, and teach all nations, baptizing them, and teaching them to observe and do what I command you, Matthew 28. — And for the lords Supper, What I received of the Lord, that Delivered we unto you, Says the Apostle.
— vvb, vvz po12 n1 np1, cc vvb d n2, vvg pno32, cc vvg pno32 pc-acp vvi cc vdb r-crq pns11 vvb pn22, np1 crd — cc p-acp dt n2 n1, r-crq pns11 vvd pp-f dt n1, cst vvn pns12 p-acp pn22, vvz dt n1.
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— And for the Sabbath, The Son of Man is Lord of the Sabbath. Go to him for your Sabbath;
— And for the Sabbath, The Son of Man is Lord of the Sabbath. Go to him for your Sabbath;
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not to Moses, but unto him. — And for Worship, saith our Saviour Christ unto the Woman of Samaria, John 4.23. The hour cometh, and now is, when the true Worshippers shall worship the Father in Spirit and truth;
not to Moses, but unto him. — And for Worship, Says our Saviour christ unto the Woman of Samaria, John 4.23. The hour comes, and now is, when the true Worshippers shall worship the Father in Spirit and truth;
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for the Father seeketh such to worship him. You that are Samaritans, you have worshipt God;for the Father seeks such to worship him. You that Are Samaritans, you have worshipped God;
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but you have not worshipt God according to his own appointment, you have not worshipt him in Truth. The Jews, they have worshipt God according to Gods appointment,
but you have not worshipped God according to his own appointment, you have not worshipped him in Truth. The jews, they have worshipped God according to God's appointment,
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but not with the Spirit: But now, the hour cometh, when men shall worsh•p the Father in Spirit and in Truth.
but not with the Spirit: But now, the hour comes, when men shall worsh•p the Father in Spirit and in Truth.
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In Truth, in opposition to Samaritans, that did not worship according to appointment.
In Truth, in opposition to Samaritans, that did not worship according to appointment.
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— And in Spirit, in opposition to the Jews, that worshipt God Legally, and without the Spirit.
— And in Spirit, in opposition to the jews, that worshipped God Legally, and without the Spirit.
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Thus we must hear what Jesus saith.
Thus we must hear what jesus Says.
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And as then in the times of the Old Testament, they had recourse to Moses still;
And as then in the times of the Old Testament, they had recourse to Moses still;
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when they wanted Bread, he (under God) gave them Manna, and he gave them water out of the Rock:
when they wanted Bred, he (under God) gave them Manna, and he gave them water out of the Rock:
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So now, in the times of the New Testament, we are to have recourse to Jesus for our Bread.
So now, in the times of the New Testament, we Are to have recourse to jesus for our Bred.
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In John 6. saith Christ, Labour not for the meat which perisheth, but for the mea• that indureth to everlasting life, which the Son of man shall give unto you,
In John 6. Says christ, Labour not for the meat which Perishes, but for the mea• that Endureth to everlasting life, which the Son of man shall give unto you,
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for him hath God the Father sealed. for him hath God the Father sealed.
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And as in the times of the Old Testament, they had much recourse to Moses for their Faith:
And as in the times of the Old Testament, they had much recourse to Moses for their Faith:
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If they could not believe, Moses wrought miracles before them, and they believed.
If they could not believe, Moses wrought Miracles before them, and they believed.
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Insomuch as its said in the 14. of Exod. last, And Israel saw that great work which the Lord did upon the Egyptians,
Insomuch as its said in the 14. of Exod last, And Israel saw that great work which the Lord did upon the egyptians,
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and the people feared the Lord, and believed the Lord, and his Servant Moses. and the people feared the Lord, and believed the Lord, and his Servant Moses.
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But now what saith Jesus, Let not your heart be troubled, ye believe in God, believe also in me.
But now what Says jesus, Let not your heart be troubled, you believe in God, believe also in me.
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Not in God, and in Moses; but, ye believe in God, believe also in me. And to say no more in it, but this:
Not in God, and in Moses; but, you believe in God, believe also in me. And to say no more in it, but this:
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In the times of the Old Testament, they had recourse to Moses for their Rest. M•ses was to lead them up to Canaan, and the Land of Rest:
In the times of the Old Testament, they had recourse to Moses for their Rest. M•ses was to led them up to Canaan, and the Land of Rest:
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And so now in the times of the New Testament, we are to have recourse to Jesus for our Rest; for saith he himself:
And so now in the times of the New Testament, we Are to have recourse to jesus for our Rest; for Says he himself:
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Come unto me all ye that are weary and heavy laden, and I will give you rest. Come unto me all you that Are weary and heavy laden, and I will give you rest.
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Thus, as in the times of the Old Testament, they were upon all occasions to have recourse to Moses: So now in the times of the New Testament, upon all occasions, we are to have recourse to Jesus, the Mediator of the New Testament;
Thus, as in the times of the Old Testament, they were upon all occasions to have recourse to Moses: So now in the times of the New Testament, upon all occasions, we Are to have recourse to jesus, the Mediator of the New Testament;
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for saith the Lord by Moses, in the 18. of Deut. 18. v. I will raise them up a Prophet from among their Brethren,
for Says the Lord by Moses, in the 18. of Deuteronomy 18. v. I will raise them up a Prophet from among their Brothers,
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like unto thee, (rather, as thee) that is, as I raised up thee;
like unto thee, (rather, as thee) that is, as I raised up thee;
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and will put my words in his mouth, and he shall speak unto them all that I shall command him. and will put my words in his Mouth, and he shall speak unto them all that I shall command him.
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Which the Apostle applies unto Christ, Acts 3.22.
Which the Apostle Applies unto christ, Acts 3.22.
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For Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your Brethren, For Moses truly said unto the Father's, a Prophet shall the Lord your God raise up unto you of your Brothers,
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like unto me (rather, as me, NONLATINALPHABET as me ) that is, as he raised up me, not like unto me, as the Socinians would argue from hence;like unto me (rather, as me, as me) that is, as he raised up me, not like unto me, as the socinians would argue from hence;
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That Chri• must be but Man like to Moses: For Moses truly sai• unto the Fathers, a Prophet shall the Lord your Go• raise up unto you of your Brethren, like unto me, rather as me:
That Chri• must be but Man like to Moses: For Moses truly sai• unto the Father's, a Prophet shall the Lord your Go• raise up unto you of your Brothers, like unto me, rather as me:
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That is, as he raised up me; Him shal• ye hear in all things, whatsoever he shall say un• you.
That is, as he raised up me; Him shal• you hear in all things, whatsoever he shall say un• you.
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So that thus, As they had recourse to Mose• upon all occasions, in the time of the Old Testament ▪ so now we are to have recourse unto Jesus:
So that thus, As they had recourse to Mose• upon all occasions, in the time of the Old Testament ▪ so now we Are to have recourse unto jesus:
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And thu• we see what it is to come unto Jesus the Mediator o• the New Covenant, in opposition unto Moses the Mediator of the Old Covenant.
And thu• we see what it is to come unto jesus the Mediator o• the New Covenant, in opposition unto Moses the Mediator of the Old Covenant.
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2. But then secondly, Whether is it possible for a man that doth profess to come unto Jesus the Mediaator of the New Covenant, still to have recourse to Moses; that is,
2. But then secondly, Whither is it possible for a man that does profess to come unto jesus the mediator of the New Covenant, still to have recourse to Moses; that is,
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Whether is it possible for a man to be Legal and Mosaical, in these Gospel times? Without all doubt it is:
Whither is it possible for a man to be Legal and Mosaical, in these Gospel times? Without all doubt it is:
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and I wish (if it were the will of the Lord) that too many were not found upon Legal ground among Pr•f•ssors.
and I wish (if it were the will of the Lord) that too many were not found upon Legal ground among Pr•f•ssors.
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What think you of the Galatians? Did not they live in Gospel Times? Did not they profess to come unto Jesus the Mediator of the New Covenant? Yet, see how the Apostle treats them,
What think you of the Galatians? Did not they live in Gospel Times? Did not they profess to come unto jesus the Mediator of the New Covenant? Yet, see how the Apostle treats them,
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and reproves them again and again, for their being too Legal, too Mosaical: Ye are fallen from Grace, saith he:
and reproves them again and again, for their being too Legal, too Mosaical: You Are fallen from Grace, Says he:
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My little children of whom I trav•• in birth again, till Christ be formed in you. My little children of whom I trav•• in birth again, till christ be formed in you.
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Ye are so much for Moses, and the Law, that I travel in birth again, till Christ be formed in you.
You Are so much for Moses, and the Law, that I travel in birth again, till christ be formed in you.
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As there was a mixture of the Gospel in the time of the Law;
As there was a mixture of the Gospel in the time of the Law;
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so there may be too great a mixture of the Law in the times of the Gospel.
so there may be too great a mixture of the Law in the times of the Gospel.
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And I pray what think you, Are there not very many that live under the Gospel, in whom sin reigns? Yes, many live under the Gospel in whom sin reigns:
And I pray what think you, are there not very many that live under the Gospel, in whom since reigns? Yes, many live under the Gospel in whom since reigns:
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And saith the Apostle, Let not sin reign in your mortal bodies, for ye are not under the Law, but under Grace.
And Says the Apostle, Let not since Reign in your Mortal bodies, for you Are not under the Law, but under Grace.
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If you be under the Law, then sin will reign in you:
If you be under the Law, then sin will Reign in you:
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And what's the reason that sin reigns in many that live under the Gospel, but because they are under the Law.
And what's the reason that since reigns in many that live under the Gospel, but Because they Are under the Law.
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As there were two in A•rahams house, the Bond-woman, and the Free-woman, Hagar and Sarah. So in these Gospel Times, there will be some that shall be freely for the Grace of God, and the Covenant of Grace;
As there were two in A•rahams house, the Bondwoman, and the Freewoman, Hagar and Sarah. So in these Gospel Times, there will be Some that shall be freely for the Grace of God, and the Covenant of Grace;
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some again, that will turn in to the Covenant of works, and be Legal and Mosaical.
Some again, that will turn in to the Covenant of works, and be Legal and Mosaical.
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And, If that we be Legal and Mosaical in these Gospel times, we shall be more L•gal, •nd more Mosaical than before.
And, If that we be Legal and Mosaical in these Gospel times, we shall be more L•gal, •nd more Mosaical than before.
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As when a Servant was bound, and the year of freedom came, and he might go free,
As when a Servant was bound, and the year of freedom Come, and he might go free,
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and would not, then his ear was bor'd, and he was to be a servant for ever: So now;
and would not, then his ear was bored, and he was to be a servant for ever: So now;
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for what is our Gospel time, but a time of Spiritual freedom:
for what is our Gospel time, but a time of Spiritual freedom:
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And if men will be servants still, and under the Law still, their ears are bor'd,
And if men will be Servants still, and under the Law still, their ears Are bored,
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and they are more Mosaical and more Legal than before. But friends, This ought not to be:
and they Are more Mosaical and more Legal than before. But Friends, This ought not to be:
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for you know what the Lord saith from Heaven concerning Christ, Hear ye him. Once, in the 3d. of Matth. ye have those words from Heaven over Christ, This is my beloved Son in whom I am well pleased.
for you know what the Lord Says from Heaven Concerning christ, Hear you him. Once, in the 3d. of Matthew you have those words from Heaven over christ, This is my Beloved Son in whom I am well pleased.
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And a second time ye have those words at the Transfiguration, in the 17 of Matth. 5. This is my beloved Son, in whom I am well pleased, hear ye him.
And a second time you have those words At the Transfiguration, in the 17 of Matthew 5. This is my Beloved Son, in whom I am well pleased, hear you him.
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— Why are those words (hear ye him) added here? In the 3d. of Matth. these words are not added, but only thus;
— Why Are those words (hear you him) added Here? In the 3d. of Matthew these words Are not added, but only thus;
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This is my beloved Son, in whom I am well pleased. This is my Beloved Son, in whom I am well pleased.
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There 'tis not said, hear ye him, but in the 17 of Matth. 'tis said, This is my beloved Son, in whom I am well pleased, hear ye him.
There it's not said, hear you him, but in the 17 of Matthew it's said, This is my Beloved Son, in whom I am well pleased, hear you him.
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— Why is hear ye him added here? — Why, if you look into the former verse, ye find, Peter answered and said unto Jesus, Lord, it is good for us to be here;
— Why is hear you him added Here? — Why, if you look into the former verse, you find, Peter answered and said unto jesus, Lord, it is good for us to be Here;
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if thou wilt, let us make here three Tabernacles, one for Thee, and one for Moses, and one for Elias.
if thou wilt, let us make Here three Tabernacles, one for Thee, and one for Moses, and one for Elias.
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Moses gave out the Law, — and Elias restored the Law: now they being present;Moses gave out the Law, — and Elias restored the Law: now they being present;
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now comes the voice, hear ye him: That is, not Moses, not Elias, but now hear ye him, in opposition to Moses, in opposition unto Elias, hear ye him.
now comes the voice, hear you him: That is, not Moses, not Elias, but now hear you him, in opposition to Moses, in opposition unto Elias, hear you him.
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And if you look into the 7th. of the Rom. you shall find that now in these Gospel times, we are to be dead unto the Law; which the Apostle clears by a very great similitude:
And if you look into the 7th. of the Rom. you shall find that now in these Gospel times, we Are to be dead unto the Law; which the Apostle clears by a very great similitude:
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Saith he, Know ye not Brethren, how that the Law hath dominion over a man as long as he liveth:
Says he, Know you not Brothers, how that the Law hath dominion over a man as long as he lives:
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For the woman which hath an husband, is bound by the Law to her Husband, so long as he liveth;
For the woman which hath an husband, is bound by the Law to her Husband, so long as he lives;
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but if the Husband be dead, she is loosed from the law of her Husband:
but if the Husband be dead, she is loosed from the law of her Husband:
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So then, if while her husband liveth, she be married to another man, she shall be called an Adulteress;
So then, if while her husband lives, she be married to Another man, she shall be called an Adulteress;
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but if her husband be dead, she is free from that Law; so that she is no Adulteress, though she be married to another man:
but if her husband be dead, she is free from that Law; so that she is no Adulteress, though she be married to Another man:
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Wherefore, my Brethren, ye also are become dead to the Luw, by the body of Christ, that ye should be marryed to another,
Wherefore, my Brothers, you also Are become dead to the Luw, by the body of christ, that you should be married to Another,
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even to him who is raised from the dead, that we should bring forth fruit unto God. even to him who is raised from the dead, that we should bring forth fruit unto God.
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Ye are married to another, therefore ye are dead to the Law — dead, how dead? — why, ye are freed from the Law; he expresses it so elsewhere, freed from the Law — How so? What are we freed from the Commandment of the Law? From the precept of the Law? — No, saith the Apostle:
You Are married to Another, Therefore you Are dead to the Law — dead, how dead? — why, you Are freed from the Law; he Expresses it so elsewhere, freed from the Law — How so? What Are we freed from the Commandment of the Law? From the precept of the Law? — No, Says the Apostle:
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The Commandment is h•ly, and just, and good — How then are we freed from the Law?The Commandment is h•ly, and just, and good — How then Are we freed from the Law?
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Why, you are free from the Vail of the Law, 2 Cor. 3. And you are free from the Dominion of the Law:
Why, you Are free from the vail of the Law, 2 Cor. 3. And you Are free from the Dominion of the Law:
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Ye are not under the Law, but under Grace, Rom. 6.You Are not under the Law, but under Grace, Rom. 6.
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And ye are free from the Pedagogy of the Law, the Law is not your School-master to bring to Christ, Gal. 3.
And you Are free from the Pedagogy of the Law, the Law is not your Schoolmaster to bring to christ, Gal. 3.
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And ye are free from the Covenant of the Law, as a Covenant. And thus are ye in these Gospel times, dead to the Law, and free:
And you Are free from the Covenant of the Law, as a Covenant. And thus Are you in these Gospel times, dead to the Law, and free:
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But now though we are thus dead, and be thus free, yet possibly a man may be too Legal in these Gospel times, That's the Second.
But now though we Are thus dead, and be thus free, yet possibly a man may be too Legal in these Gospel times, That's the Second.
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3. But then thirdly, When may a man be said to be Legal, or Mosaical, in opposition to this Mediator, Jesus the Mediator of the New Covenant? And when may a man be said to be Evangelical in opposition to Moses, the Mediator of the Old Covenant? Or, in short, What is the Way and Spirit of the Old,
3. But then Thirdly, When may a man be said to be Legal, or Mosaical, in opposition to this Mediator, jesus the Mediator of the New Covenant? And when may a man be said to be Evangelical in opposition to Moses, the Mediator of the Old Covenant? Or, in short, What is the Way and Spirit of the Old,
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and of the New Testament, and wherein do they differ?
and of the New Testament, and wherein do they differ?
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First of all, An Old Testament legal Spirit, is a servile spirit, that serveth God upon the account of wages, or reward; mostly, chiefly, or onely.
First of all, an Old Testament Legal Spirit, is a servile Spirit, that serves God upon the account of wages, or reward; mostly, chiefly, or only.
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An Evangelical Gospel spirit, is a Filial spirit.
an Evangelical Gospel Spirit, is a Filial Spirit.
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Moses therefore the Head of that Covenant, is called a Servant; and Jesus the Head of this Covenant, is called a Son: Moses as a Servant, Christ as a Son, Heb. 3. And if you look into Rom. 8. you shall find its said there by way of difference:Moses Therefore the Head of that Covenant, is called a Servant; and jesus the Head of this Covenant, is called a Son: Moses as a Servant, christ as a Son, Hebrew 3. And if you look into Rom. 8. you shall find its said there by Way of difference:
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For ye have not received the Spirit of Bondage again unto fear: For you have not received the Spirit of Bondage again unto Fear:
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So you read it, but the words are NONLATINALPHABET, ye have not received the spirit of Servitude again,
So you read it, but the words Are, you have not received the Spirit of Servitude again,
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or a servile Spirit, or the spirit of Servants: But ye have received the Spirit of Adoption, whereby we cry, Abba Father.
or a servile Spirit, or the Spirit of Servants: But you have received the Spirit of Adoption, whereby we cry, Abba Father.
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— Compare this with Gal. 4. and you shall see the opposition doth not lie between the Spirit of Adoption,
— Compare this with Gal. 4. and you shall see the opposition does not lie between the Spirit of Adoption,
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and Bondage, but Servitude, v. 6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying A•ba F•ther;
and Bondage, but Servitude, v. 6. Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, crying A•ba F•ther;
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wherefore thou art no more a Servant, but a Son. In the 1. verse, Now I say, that the heir,
Wherefore thou art no more a Servant, but a Son. In the 1. verse, Now I say, that the heir,
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as long as he is a Child, differeth nothing from a Servant, though he be Lord of all;
as long as he is a Child, differeth nothing from a Servant, though he be Lord of all;
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but is under Tutors and Governours, until the time appointed of the Father.
but is under Tutors and Governors, until the time appointed of the Father.
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But when the fulness of the time was come, God sent forth his Son made of a Women, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons:
But when the fullness of the time was come, God sent forth his Son made of a Women, made under the Law, to Redeem them that were under the Law, that we might receive the Adoption of Sons:
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And because ye are Sons, God hath sent forth the Spirit of his Son into y•ur hear•s, crying, Abba Father;
And Because you Are Sons, God hath sent forth the Spirit of his Son into y•ur hear•s, crying, Abba Father;
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wherefore thou art n• m•re a Serv nt. Wherefore thou art n• m•re a Servant nt.
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So that it is a servile spirit, and the spirit of a servant, that is here opposed to this Adoption:
So that it is a servile Spirit, and the Spirit of a servant, that is Here opposed to this Adoption:
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And would you know the difference between the spirit of a Servant, and the spirit of a Son?
And would you know the difference between the Spirit of a Servant, and the Spirit of a Son?
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Why, a Servant serves for wages, and a Son serves out of love and duty:
Why, a Servant serves for wages, and a Son serves out of love and duty:
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And are there not many in these times of the Gospel, that do serve God onely, or m•stly, upon the account of wages and reward.
And Are there not many in these times of the Gospel, that do serve God only, or m•stly, upon the account of wages and reward.
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Ye know what men ordinarily say, What need ye be so strict in your life, you may go to Heaven with less ado.
You know what men ordinarily say, What need you be so strict in your life, you may go to Heaven with less ado.
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So then it seems, 'tis Heaven that is their measure of obedience — Why — because men are legal,
So then it seems, it's Heaven that is their measure of Obedience — Why — Because men Are Legal,
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and serve God upon the account of wages: 'Tis Heaven, and Reward, and Wages, that's the business. Why, because men are legal.
and serve God upon the account of wages: It's Heaven, and Reward, and Wages, that's the business. Why, Because men Are Legal.
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I grant, It is lawful to have an eye to the recompence of Reward, Christ himself had.
I grant, It is lawful to have an eye to the recompense of Reward, christ himself had.
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All love of reward is not Mercenary: But for a man to serve God, mostly, chiefly, onely, upon the account of wages,All love of reward is not Mercenary: But for a man to serve God, mostly, chiefly, only, upon the account of wages,
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and for reward, this is plainly Legal.
and for reward, this is plainly Legal.
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A man of a Gospel spirit, knows that he lives upon a better Purse, than all his own earnings can amount unto. But,A man of a Gospel Spirit, knows that he lives upon a better Purse, than all his own earnings can amount unto. But,
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2. A legal Spirit, also is a fearing Spirit, put on rather by the Threatning, than by the Promise;
2. A Legal Spirit, also is a fearing Spirit, put on rather by the Threatening, than by the Promise;
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a Gospel spirit rather by the promise than the threatning. In the times of the Old Testament, the Threatning reigned:
a Gospel Spirit rather by the promise than the threatening. In the times of the Old Testament, the Threatening reigned:
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And, if you look into Deuteronomy, you shall find that when Moses the Mediator of the Old Covenant, preached and declared the mind of God unto the people, he begins with Curses, and Threatnings, Deut. 27. They were upon two Hills.
And, if you look into Deuteronomy, you shall find that when Moses the Mediator of the Old Covenant, preached and declared the mind of God unto the people, he begins with Curses, and Threatenings, Deuteronomy 27. They were upon two Hills.
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and v. 14. The Levites shall speak, and say unto all the men of Israel, with a loud voice;
and v. 14. The Levites shall speak, and say unto all the men of Israel, with a loud voice;
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Cursed be the man that maketh any Graven or Molten Image, an abomination unto the Lord. Cursed be the man that makes any Graved or Melted Image, an abomination unto the Lord.
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Cursed be he that setteth •eight by his Father, or his Mother: Cursed be he that sets •eight by his Father, or his Mother:
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And, Cursed be he that removeth his Neighbours Land-mark, and so he goes on with Curses. In the 28. Chap. then comes the blessings:
And, Cursed be he that Removeth his Neighbours Landmark, and so he Goes on with Curses. In the 28. Chap. then comes the blessings:
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It shall come to pass if thou shalt hearken diligently unto the voice •f the Lord thy God, to observe and do to all his Commandments, which I command thee this day; That the Lord thy God will set thee on High, above all Nations of the Earth; It shall come to pass if thou shalt harken diligently unto the voice •f the Lord thy God, to observe and do to all his commandments, which I command thee this day; That the Lord thy God will Set thee on High, above all nations of the Earth;
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and all these blessings shall come on thee, and overtake thee. Blessed shalt thou be in the City, and blessed shalt thou be in the Field;
and all these blessings shall come on thee, and overtake thee. Blessed shalt thou be in the city, and blessed shalt thou be in the Field;
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blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy Cattel, the increase of thy Kine,
blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy Cattle, the increase of thy Kine,
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and the flocks of thy Sheep. and the flocks of thy Sheep.
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Mark how the Blessing comes after. First comes the Curse, when Moses the Mediator of the Old Covenant preached.
Mark how the Blessing comes After. First comes the Curse, when Moses the Mediator of the Old Covenant preached.
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— But now look into the 5th.
— But now look into the 5th.
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of Matth. and ye find that when Jesus the Mediator of the New Covenant comes to preach, that he begins with Blessing. Blessed are the poor in spirit, and bl•ssed are the meek, and blessed are those that hunger and thirst after Righteousness, and blessed, and blessed.
of Matthew and you find that when jesus the Mediator of the New Covenant comes to preach, that he begins with Blessing. Blessed Are the poor in Spirit, and bl•ssed Are the meek, and blessed Are those that hunger and thirst After Righteousness, and blessed, and blessed.
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First comes the blessing, and then afterwards in the following part of the Chapter comes the Law, and the curse.
First comes the blessing, and then afterwards in the following part of the Chapter comes the Law, and the curse.
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And if you look into this Scripture, you find the difference also:
And if you look into this Scripture, you find the difference also:
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for saith the Apostle here, We are not come unto the Mount that might be touched, that burned with fire,
for Says the Apostle Here, We Are not come unto the Mount that might be touched, that burned with fire,
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nor unto blackness, and darkness, and tempest, and the sound of a Trumpet, and the voice of words which they could not endure,
nor unto blackness, and darkness, and tempest, and the found of a Trumpet, and the voice of words which they could not endure,
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so terrible was the sight thereof: But ye are come to mount Sion. so terrible was the sighed thereof: But you Are come to mount Sion.
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Would you know the difference between the dispensations? the one is terrible, the other comfortable.
Would you know the difference between the dispensations? the one is terrible, the other comfortable.
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— The one is fearing, and the other comforting: Look in the 10th. of Rom. The Apostle there also makes the difference between the Spirit of the Law and the Gospel.
— The one is fearing, and the other comforting: Look in the 10th. of Rom. The Apostle there also makes the difference between the Spirit of the Law and the Gospel.
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Moses (saith he, v. 5.) describeth the Righteousness which is of the Law, that the man which doth those things, shall live by them. Do, and live:Moses (Says he, v. 5.) Describeth the Righteousness which is of the Law, that the man which does those things, shall live by them. Do, and live:
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but at the 6. verse, The Righteousness which is of Faith, speaketh on this wise, Say not in thine heart, who shall ascend into Heaven;
but At the 6. verse, The Righteousness which is of Faith, speaks on this wise, Say not in thine heart, who shall ascend into Heaven;
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that is, to bring Christ down from above, or who shall descend into the deep. that is, to bring christ down from above, or who shall descend into the deep.
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But what saith it, The Word is nigh thee, even in thy mouth, and in thy heart.
But what Says it, The Word is High thee, even in thy Mouth, and in thy heart.
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The Righteousness which is of Faith speaketh on this wise; say not in thine heart who shall ascend into Heaven:
The Righteousness which is of Faith speaks on this wise; say not in thine heart who shall ascend into Heaven:
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It don't hold the soul in suspence and anxiety, and fear, and trouble. Christ hath ascended, and Christ hath descended. Quest.
It don't hold the soul in suspense and anxiety, and Fear, and trouble. christ hath ascended, and christ hath descended. Quest.
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But you will say, May not a man that is of a Gospel spirit, and that is come to Jesus the Mediator of the New Covenant, be full of fears? May not a good and gratious soul be full of fears about his condition? Answ. I answer, He may;But you will say, May not a man that is of a Gospel Spirit, and that is come to jesus the Mediator of the New Covenant, be full of fears? May not a good and gracious soul be full of fears about his condition? Answer I answer, He may;
p-acp pn22 vmb vvi, vmb xx dt n1 cst vbz pp-f dt n1 n1, cc d vbz vvn p-acp np1 dt n1 pp-f dt j n1, vbb j pp-f n2? vmb xx dt j cc j n1 vbb j pp-f n2 p-acp po31 n1? np1 pns11 vvb, pns31 vmb;
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but his fears do arise from the weakness of his Adherence and Faith. The other's fears do rather arise from the weakness of the ground he stands upon.
but his fears do arise from the weakness of his Adherence and Faith. The other's fears do rather arise from the weakness of the ground he Stands upon.
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As for example: Two men are affraid of drowning; one stands upon a Rock, and he is affraid of being drown'd;
As for Exampl: Two men Are afraid of drowning; one Stands upon a Rock, and he is afraid of being drowned;
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the other stands upon a Quick-sand, and he's affraid of being drown'd; both are affraid:
the other Stands upon a Quicksand, and he's afraid of being drowned; both Are afraid:
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He that stands upon a Rock, is affraid of drowning, why, because he is affraid he shall be washt off:
He that Stands upon a Rock, is afraid of drowning, why, Because he is afraid he shall be washed off:
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His fear arises from the weakness of his Adherence:
His Fear arises from the weakness of his Adherence:
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But the other's fear arises from the unsoundness of the ground he stands upon, for it is upon a Quick-sand. So here, are two fears:
But the other's Fear arises from the unsoundness of the ground he Stands upon, for it is upon a Quicksand. So Here, Are two fears:
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a gracious Gospel-heart fears, and a Legalist fears. One fears from the weakness of his Adherence;
a gracious Gospel-heart fears, and a Legalist fears. One fears from the weakness of his Adherence;
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I am upon the Rock, but I am affraid I shall be washt off: But the other's fears arise from the weakness of the ground he stands upon;
I am upon the Rock, but I am afraid I shall be washed off: But the other's fears arise from the weakness of the ground he Stands upon;
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he stands upon the Quick-sand, upon his own duties, and his own works; so that a legal Spirit is a fearing Spirit:he Stands upon the Quicksand, upon his own duties, and his own works; so that a Legal Spirit is a fearing Spirit:
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He is put on rather by the Threatnings, than the Promise: The other by the Promise, rather than the Threatning.
He is put on rather by the Threatenings, than the Promise: The other by the Promise, rather than the Threatening.
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The one is kept from evil by his delight in good, and the other is put on to good by his fear of evil: That's the second.The one is kept from evil by his delight in good, and the other is put on to good by his Fear of evil: That's the second.
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3. In the times of the Old Testament, they did very much measure the love of God by outward things:
3. In the times of the Old Testament, they did very much measure the love of God by outward things:
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For the Promises (as you know) then were mostly concerning Temporal things; and so they measured the love of God much by those outward things.
For the Promises (as you know) then were mostly Concerning Temporal things; and so they measured the love of God much by those outward things.
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But now in the times of the New Testament, our Promises are mostly spiritual, and therefore a New Testament spirit, measures the love of God most by Spiritual things,
But now in the times of the New Testament, our Promises Are mostly spiritual, and Therefore a New Testament Spirit, measures the love of God most by Spiritual things,
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and not by these outward things. 4. A legal Old Testament spirit, trades much, or most, or altogether, with conditional Promises;
and not by these outward things. 4. A Legal Old Testament Spirit, trades much, or most, or altogether, with conditional Promises;
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for the Old Covenant Promises were most conditional, and ran conditionally: But now when God promises the New Covenant, he gives out an absolute Promise;
for the Old Covenant Promises were most conditional, and ran conditionally: But now when God promises the New Covenant, he gives out an absolute Promise;
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and therefore a New Testament spirit trades much with absolute promises.
and Therefore a New Testament Spirit trades much with absolute promises.
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1744
For he knows (and you may know) that though a promise be conditional, the Lord hath promised the very condition in another Scripture, and that without a condition.
For he knows (and you may know) that though a promise be conditional, the Lord hath promised the very condition in Another Scripture, and that without a condition.
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And he knows (and you may know) that when God gives a promise with an Oath,
And he knows (and you may know) that when God gives a promise with an Oath,
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though the promise do run conditionally, it shall be fulfilled absolutely. 5. In the time of the Old Testament, they came unto Christ by the promise,
though the promise do run conditionally, it shall be fulfilled absolutely. 5. In the time of the Old Testament, they Come unto christ by the promise,
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1747
for Christ was not yet come, but promised:
for christ was not yet come, but promised:
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1748
But now in the times of the New Testament, we come first to Christ, and so unto the Promise; But now in the times of the New Testament, we come First to christ, and so unto the Promise;
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1749
for all the Promises are Yea, and Amen in Christ. 6. In the time of the Old Testament, they came unto Christ by the Law,
for all the Promises Are Yea, and Amen in christ. 6. In the time of the Old Testament, they Come unto christ by the Law,
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1750
and, without the Law they might not come to Christ: For the Law was a School-master for to bring to Christ.
and, without the Law they might not come to christ: For the Law was a Schoolmaster for to bring to christ.
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1751
But now in the time of the New Testament, The Law is not our School-master for to bring to Christ.
But now in the time of the New Testament, The Law is not our Schoolmaster for to bring to christ.
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And though seldome any go to Heaven, but come by the gates of Hell;
And though seldom any go to Heaven, but come by the gates of Hell;
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1753
And seldome men do come to Christ now, but they have some workings of the Law first:
And seldom men do come to christ now, but they have Some workings of the Law First:
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1754
Yet notwithstanding, if I will lay a necessity upon such a precedency of a legal work,
Yet notwithstanding, if I will lay a necessity upon such a precedency of a Legal work,
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1755
before I do come to Christ, then I am too legal.
before I do come to christ, then I am too Legal.
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7. In the times of the Old Testament, men did then upon any great discovery of God, flie from God;
7. In the times of the Old Testament, men did then upon any great discovery of God, fly from God;
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as when God gave out the Law, they fled from God:
as when God gave out the Law, they fled from God:
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And when Christ did a great work before Peter, Lord (saith he) depart from me, for I am a sinful man:
And when christ did a great work before Peter, Lord (Says he) depart from me, for I am a sinful man:
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But now in the Gospel, the greater the discovery is, the more a Gospel Spirit doth draw near to God:
But now in the Gospel, the greater the discovery is, the more a Gospel Spirit does draw near to God:
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1760
Oh, 'tis good for me to be here! saith he. 8. The time of the Old Testament, was a time of the Letter:
O, it's good for me to be Here! Says he. 8. The time of the Old Testament, was a time of the letter:
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1761
And therefore if a man of a legal spirit, can but perform his duty according to the Letter of the Commandment, he is satisfied.
And Therefore if a man of a Legal Spirit, can but perform his duty according to the letter of the Commandment, he is satisfied.
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But the times of the New Testament, are the times of the Spirit: We are not Ministers of the Letter, but of the Spirit:
But the times of the New Testament, Are the times of the Spirit: We Are not Ministers of the letter, but of the Spirit:
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1763
And therefore a Gospel spirit, though he can perform his duty according to the Letter of the Command;
And Therefore a Gospel Spirit, though he can perform his duty according to the letter of the Command;
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yet if he don't attain the spirit in it, he is unsatisfied. 9. To say no more in it but this:
yet if he don't attain the Spirit in it, he is unsatisfied. 9. To say no more in it but this:
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In the times of the Old Testament God spake by Visions, and Dreams, and Signs: But now in these latter days, he hath spoken by his Son;
In the times of the Old Testament God spoke by Visions, and Dreams, and Signs: But now in these latter days, he hath spoken by his Son;
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and we have a more sure word of Prophesie, whereunto we do well that we take heed. and we have a more sure word of Prophesy, whereunto we do well that we take heed.
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1767
So that thus you see that there is a difference, and what the difference is between the way of the Old,
So that thus you see that there is a difference, and what the difference is between the Way of the Old,
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1768
and New Testament, between an Old Testament, and a New Testament spirit. F•urthly, But then 4ly. Suppose now that I have recourse too much to M•ses in these Gospel times, and not enough unto Jesus the Mediator of the New Covenant;
and New Testament, between an Old Testament, and a New Testament Spirit. F•urthly, But then 4ly. Suppose now that I have recourse too much to M•ses in these Gospel times, and not enough unto jesus the Mediator of the New Covenant;
cc j n1, p-acp dt j n1, cc dt j n1 n1. np1, p-acp av av-j. vvb av cst pns11 vhb n1 av av-d p-acp n2 p-acp d n1 n2, cc xx av-d p-acp np1 dt n1 pp-f dt j n1;
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1769
Suppose I be legal in these Gospel times, is there any great danger in it? Much, very much:
Suppose I be Legal in these Gospel times, is there any great danger in it? Much, very much:
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And I pray consider it, that we may be all found upon Gospel ground, in this Gospel day. Danger, I say, much. For,
And I pray Consider it, that we may be all found upon Gospel ground, in this Gospel day. Danger, I say, much. For,
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I. The more legal you are in Gospel times, the more sinful you will be, and the less able for to live unto God.
I. The more Legal you Are in Gospel times, the more sinful you will be, and the less able for to live unto God.
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1. The more sinful you will be:
1. The more sinful you will be:
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1773
For saith the Apostle, Let not sin reign in your mortal body, for ye are not under the Law, but under Grace.
For Says the Apostle, Let not since Reign in your Mortal body, for you Are not under the Law, but under Grace.
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And the less able you will be to live unto God: For saith the Apostle, Gal. 2.19. I through the Law, am dead to the Law, that I might live unto God.
And the less able you will be to live unto God: For Says the Apostle, Gal. 2.19. I through the Law, am dead to the Law, that I might live unto God.
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Till ye be dead unto the Law, you will never live unto God;
Till you be dead unto the Law, you will never live unto God;
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1776
and in the Rom. 7. Ye are become dead to the Law, by the body of Christ, that ye should be married to another,
and in the Rom. 7. You Are become dead to the Law, by the body of christ, that you should be married to Another,
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1777
even to him, who is raised from the dead, that we should bring forth fruit untr God. even to him, who is raised from the dead, that we should bring forth fruit untr God.
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1778
Dead unto the Law, That ye may bring forth fruit unto God: Never think of bringing forth fruit unto God, while you are upon a legal ground,
Dead unto the Law, That you may bring forth fruit unto God: Never think of bringing forth fruit unto God, while you Are upon a Legal ground,
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1779
and come not off fully to Jesus the Mediator of the New Covenant. — 'Tis observed, that the Law was given out twice in Tables of Stone.
and come not off Fully to jesus the Mediator of the New Covenant. — It's observed, that the Law was given out twice in Tables of Stone.
cc vvb xx a-acp av-j p-acp np1 dt n1 pp-f dt j n1. — pn31|vbz vvn, cst dt n1 vbds vvn av av p-acp n2 pp-f n1.
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1780
And the first time that they were given out, God did cut out the Tables of Stone,
And the First time that they were given out, God did Cut out the Tables of Stone,
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1781
and he himself did write the Law with his own Finger in those Tables.
and he himself did write the Law with his own Finger in those Tables.
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1782
The second time Moses cut out the Tables of Stone, and Moses wrote the words of the Commandment upon those Tables.
The second time Moses Cut out the Tables of Stone, and Moses wrote the words of the Commandment upon those Tables.
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1783
In the 34. of Exod. Hew thee two Tables of Stone, like unto the first, saith God: Well, so he did:
In the 34. of Exod Hew thee two Tables of Stone, like unto the First, Says God: Well, so he did:
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1784
at the 28. v. And he wrote upon the Tables, the words of the Covenant, the Ten Commandments.
At the 28. v. And he wrote upon the Tables, the words of the Covenant, the Ten commandments.
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1785
The first Tables were of Gods own making, and the writing was of Gods own Finger:
The First Tables were of God's own making, and the writing was of God's own Finger:
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1786
The second Tables were of Moses framing, and Moses writing, and yet the first were broken, the second kept.
The second Tables were of Moses framing, and Moses writing, and yet the First were broken, the second kept.
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1787
— What should be the Reason? One would think that the first Tables should have been kept as a holy thing, rather then the second;
— What should be the Reason? One would think that the First Tables should have been kept as a holy thing, rather then the second;
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1788
but the first were broken, and the second kept — why — For a good reason, saith Austine, because when the Commandment was given in the first Tables,
but the First were broken, and the second kept — why — For a good reason, Says Augustine, Because when the Commandment was given in the First Tables,
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1789
then God appeared in a dreadful way, with Thundring and Lightning: When God gave out the Commandments again;
then God appeared in a dreadful Way, with Thundering and Lightning: When God gave out the commandments again;
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1790
the Lord appeared in a way of Grace:
the Lord appeared in a Way of Grace:
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1791
The Lord proclaimed unto Moses, Exod 34. The Lord, the Lord God, merciful and gracious, long-suffering, The Lord proclaimed unto Moses, Exod 34. The Lord, the Lord God, merciful and gracious, long-suffering,
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1792
and abundant in goodness and truth, keeping mercy for thousands. and abundant in Goodness and truth, keeping mercy for thousands.
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1793
Thus God proclaimes himself as a gracious and merciful God, and when the Law comes out now, 'tis kept.
Thus God proclaims himself as a gracious and merciful God, and when the Law comes out now, it's kept.
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1794
No such way to keep the Commandments of the Law, as from the consideration of the free grace and mercy of God.
No such Way to keep the commandments of the Law, as from the consideration of the free grace and mercy of God.
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1795
When the Law comes out with a Gospel hand, I then it's kept, and the Commandment not broken.
When the Law comes out with a Gospel hand, I then it's kept, and the Commandment not broken.
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1796
So that I say, the more Legal you are, the more sinful you will be, and the less able you will be for to live unto God.
So that I say, the more Legal you Are, the more sinful you will be, and the less able you will be for to live unto God.
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1797
2. The more Legal you are, the more opposite you are to your own assurance; to a full setled assurance of your interest in God and Christ:
2. The more Legal you Are, the more opposite you Are to your own assurance; to a full settled assurance of your Interest in God and christ:
crd dt av-dc j pn22 vbr, dt av-dc j-jn pn22 vbr p-acp po22 d n1; p-acp dt j j-vvn n1 pp-f po22 n1 p-acp np1 cc np1:
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1798
We have not received the Spirit of bondage (you read it,) again to fear; but the Spirit of Adoption, whereby we cry, Abba, Father. We have not received the Spirit of bondage (you read it,) again to Fear; but the Spirit of Adoption, whereby we cry, Abba, Father.
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1799
Assurance is a work of the Comforter;
Assurance is a work of the Comforter;
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1800
but the Spirit of servitude, 'tis opposite to the Spirit of Adoption, whereby we cry, Abba, Father;
but the Spirit of servitude, it's opposite to the Spirit of Adoption, whereby we cry, Abba, Father;
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1801
'tis a great Enemy unto true assurance.
it's a great Enemy unto true assurance.
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1802
Now is it not a miserable thing for a man or woman to be always fluctuating,
Now is it not a miserable thing for a man or woman to be always fluctuating,
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1803
and never to have assurance setled: The more Legal you are, the more opposite to your own assurance: But,
and never to have assurance settled: The more Legal you Are, the more opposite to your own assurance: But,
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1804
3. Though you do serve and worship the true God, yet if you worship him in a Legal way, your worship will be Antichristian — For what's Antichrist, and who is Antichrist? — The Apostle John tells you in the 1 Epist. 4.3. Every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God;
3. Though you do serve and worship the true God, yet if you worship him in a Legal Way, your worship will be Antichristian — For what's Antichrist, and who is Antichrist? — The Apostle John tells you in the 1 Epistle 4.3. Every Spirit that Confesses not that jesus christ is come in the Flesh, is not of God;
crd cs pn22 vdb vvi cc vvi dt j np1, av cs pn22 vvb pno31 p-acp dt j n1, po22 n1 vmb vbi jp — p-acp q-crq|vbz np1, cc r-crq vbz np1? — dt n1 np1 vvz pn22 p-acp dt crd np1 crd. d n1 cst vvz xx cst np1 np1 vbz vvn p-acp dt n1, vbz xx pp-f np1;
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1805
and this is that Spirit of Antichrist, whereof you have heard that it should come. and this is that Spirit of Antichrist, whereof you have herd that it should come.
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1806
But shall Antichrist deny Christ to be come in the flesh in so many terms? No,
But shall Antichrist deny christ to be come in the Flesh in so many terms? No,
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1807
He shall not deny the Incarnation of Christ; for, he shall sit in the Temple of God.
He shall not deny the Incarnation of christ; for, he shall fit in the Temple of God.
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1808
How then shall Antichrist deny Christ to be come •n the flesh? He shall set up such a Worship as was before Christ came in the flesh.
How then shall Antichrist deny christ to be come •n the Flesh? He shall Set up such a Worship as was before christ Come in the Flesh.
c-crq av vmb np1 vvi np1 pc-acp vbi vvn av dt n1? pns31 vmb vvi a-acp d dt n1 a-acp vbds p-acp np1 vvd p-acp dt n1.
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1809
As in the time of the Old Testament before Christ came in the flesh, there was an outward, glorious, and a pompous Worship; so shall Antichrist have.
As in the time of the Old Testament before christ Come in the Flesh, there was an outward, glorious, and a pompous Worship; so shall Antichrist have.
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1810
As in the time of the Old Testament before Christ came in the flesh, there was a Temple, and a great Cathedral; so shall Antichrist have.
As in the time of the Old Testament before christ Come in the Flesh, there was a Temple, and a great Cathedral; so shall Antichrist have.
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1811
As in the time of the Old Testament before Christ came in the flesh, there was a High-Priest, and Priests, and Levites; so shall Antichrist have.
As in the time of the Old Testament before christ Come in the Flesh, there was a High-Priest, and Priests, and Levites; so shall Antichrist have.
c-acp p-acp dt n1 pp-f dt j n1 p-acp np1 vvd p-acp dt n1, pc-acp vbds dt n1, cc n2, cc np2; av vmb np1 vhi.
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1812
As in the time of the Old Testament before Christ came in the flesh, there were Copes, and Ephods, and Linnen Coats; so shall Antichrist have.
As in the time of the Old Testament before christ Come in the Flesh, there were Copes, and Ephods, and Linen Coats; so shall Antichrist have.
c-acp p-acp dt n1 pp-f dt j n1 p-acp np1 vvd p-acp dt n1, pc-acp vbdr n2, cc n2, cc n1 n2; av vmb np1 vhi.
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1813
As in the time of the Old Testament before Christ came in the flesh, there were Candles,
As in the time of the Old Testament before christ Come in the Flesh, there were Candles,
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1814
and Tapers, and Musick in the Temple; so shall Antichr•st have.
and Tapers, and Music in the Temple; so shall Antichr•st have.
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1815
As in the times of the Old Testament befo e Christ came in the flesh, there were Altars; so shall Antichrist have.
As in the times of the Old Testament befo e christ Come in the Flesh, there were Altars; so shall Antichrist have.
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1816
And as in the time of the Old Testament before Christ came in the flesh, here were Sacrifices;
And as in the time of the Old Testament before christ Come in the Flesh, Here were Sacrifices;
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1817
so shall Antichrist have his unbloody Sacrifices. As then, they turned into a Covenant of Works, so shall Antichrist also do.
so shall Antichrist have his unbloody Sacrifices. As then, they turned into a Covenant of Works, so shall Antichrist also do.
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1818
Thus, the more Legal, and of an Old Testament stamp, your Worsh•p is, the more Antichristian ' tis.
Thus, the more Legal, and of an Old Testament stamp, your Worsh•p is, the more Antichristian ' this.
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1819
Now is it not a dangerous thing to have our Worship Antich•istian Worship in these Gospel-dayes?
Now is it not a dangerous thing to have our Worship Antich•istian Worship in these Gospel days?
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1820
4. But again, The Apostle Paul tells us, That th• Inheritance is not to the Bond-woman:
4. But again, The Apostle Paul tells us, That th• Inheritance is not to the Bondwoman:
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1821
there wer• two Women in A•rahams house, Hagar the Bond-woman, and Sarah the Free-woman;
there wer• two Women in A•rahams house, Hagar the Bondwoman, and Sarah the Freewoman;
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1822
and these wer• Types of the Law and the Gospel, saith the Apostle ▪ The Inheritance is not to the Bondwoman, cast he out;
and these wer• Types of the Law and the Gospel, Says the Apostle ▪ The Inheritance is not to the Bondwoman, cast he out;
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1823
but the Inheritance is to the Free-woman, an• to her Children: So then, the Inheritance is not 〈 ◊ 〉 the Legalist;
but the Inheritance is to the Freewoman, an• to her Children: So then, the Inheritance is not 〈 ◊ 〉 the Legalist;
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1824
no, the Inheritance is to the Free-woman.
no, the Inheritance is to the Freewoman.
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1825
5. Yea Friends, what is this, but a plain Apostasie, or that which tends to Apostasie;
5. Yea Friends, what is this, but a plain Apostasy, or that which tends to Apostasy;
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1826
now after we profess we are come to Jesus, the Mediator of the New Covenant;
now After we profess we Are come to jesus, the Mediator of the New Covenant;
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1827
to have recourse to Moses, the Mediator of the Old Covenant? All flesh is grass, and withereth;
to have recourse to Moses, the Mediator of the Old Covenant? All Flesh is grass, and withereth;
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1828
but the Word of the Lord endures for ever — and with that — The Gospel that I preached unto you, that will hold (saith he.) Whose house ye are, saith the Apostle, if ye hold fast the confidence of your rejoycing stedf•st unto the end. but the Word of the Lord endures for ever — and with that — The Gospel that I preached unto you, that will hold (Says he.) Whose house you Are, Says the Apostle, if you hold fast the confidence of your rejoicing stedf•st unto the end.
cc-acp dt n1 pp-f dt n1 vvz p-acp av — cc p-acp d — dt n1 cst pns11 vvd p-acp pn22, cst vmb vvi (vvz pns31.) rg-crq n1 pn22 vbr, vvz dt n1, cs pn22 vvb av-j dt n1 pp-f po22 vvg n1 p-acp dt n1.
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1829
— Whe•e lies our confidence but in Jesus, the Mediator of the New Covenant? yea, saith the Apostle to the Legal Galatians, Ye are fallen from grace;
— Whe•e lies our confidence but in jesus, the Mediator of the New Covenant? yea, Says the Apostle to the Legal Galatians, You Are fallen from grace;
— av vvz po12 n1 cc-acp p-acp np1, dt n1 pp-f dt j n1? uh, vvz dt n1 p-acp dt j np1, pn22 vbr vvn p-acp n1;
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1830
because they we•e returned to Moses, and had recourse to Moses. O what a dangerous thing then is it for a man to be Legal in these Gospel-times?
Because they we•e returned to Moses, and had recourse to Moses. O what a dangerous thing then is it for a man to be Legal in these Gospel times?
c-acp pns32 vbdr vvn p-acp np1, cc vhd n1 p-acp np1. sy r-crq dt j n1 av vbz pn31 p-acp dt n1 pc-acp vbi j p-acp d n2?
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1831
Object. But yet, May not possibly a godly, truly gracious Soul, be too Legal, even in these Gospel-times? Answ. Possibly he may;Object. But yet, May not possibly a godly, truly gracious Soul, be too Legal, even in these Gospel times? Answer Possibly he may;
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1832
for as there is no Duty which a good man doth perform, but a wicked man may perform the same for one Act;
for as there is no Duty which a good man does perform, but a wicked man may perform the same for one Act;
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1833
so there is no sin that a wicked man doth commit, but a godly man may commit the same for one Act;
so there is no since that a wicked man does commit, but a godly man may commit the same for one Act;
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1834
and therefore this of Legality he may fall into as well as others.
and Therefore this of Legality he may fallen into as well as Others.
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1835
Yet let me tell you this, Though a good and gracious Soul may be overgrown with Legality too much,
Yet let me tell you this, Though a good and gracious Soul may be overgrown with Legality too much,
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1836
yet he is very sensible of his own Legality;
yet he is very sensible of his own Legality;
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1837
a meer Legalist is not, he thinks it strange that we speak of a Legal Spirit in a Gospel-time.
a mere Legalist is not, he thinks it strange that we speak of a Legal Spirit in a Gospel time.
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1838
And though a good man may be too much overgrown, be too Legal, and too Mosaical;
And though a good man may be too much overgrown, be too Legal, and too Mosaical;
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1839
yet notwithstanding he doth not, he cannot, wish that there were no Law, because the Law is written in his heart;
yet notwithstanding he does not, he cannot, wish that there were no Law, Because the Law is written in his heart;
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1840
another that is under the power of the Law, could wish with all his Soul, that there were no Law,
Another that is under the power of the Law, could wish with all his Soul, that there were no Law,
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1841
because he is under the power of it.
Because he is under the power of it.
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1842
Again, Though a good man may be too much overgrown with Legality, yet he doth most savour the things of the Gospel, spiritual things:
Again, Though a good man may be too much overgrown with Legality, yet he does most savour the things of the Gospel, spiritual things:
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1843
For every man is according to what he savours. For every man is according to what he savours.
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1844
Three men come to a Sermon — One's an Affectionate man — Another an Expressionate man, a man of parts — Another a Spiritual man;
Three men come to a Sermon — One's an Affectionate man — another an Expressionate man, a man of parts — another a Spiritual man;
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1845
and the Preacher hath (it may be) all three. He hath Affection, he hath Expression, he hath Spiritual matter:
and the Preacher hath (it may be) all three. He hath Affection, he hath Expression, he hath Spiritual matter:
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1846
The Affectionate man is most taken with the Affectionate part:
The Affectionate man is most taken with the Affectionate part:
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1847
The Expressionist, and the man of parts, is most taken with the Expressions of the Sermon;
The Expressionist, and the man of parts, is most taken with the Expressions of the Sermon;
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1848
and there he hangs, such and such rare Expressions there were — But the Spiritual man is most taken with the Spiritual matter of the Sermon;
and there he hangs, such and such rare Expressions there were — But the Spiritual man is most taken with the Spiritual matter of the Sermon;
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1849
for every man is according to the things that he savours. for every man is according to the things that he savours.
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1850
Now, I say, a good man, though he may be overgrown with Legality, yet he savours spiritual and Gospel-things most.
Now, I say, a good man, though he may be overgrown with Legality, yet he savours spiritual and Gospel things most.
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1851
And then again, Though a good man may be too Legal, yet notwithstanding, he don't, he cannot, oppose those that are Spiritual,
And then again, Though a good man may be too Legal, yet notwithstanding, he don't, he cannot, oppose those that Are Spiritual,
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1852
and Evangelical, and of a Gospel Spirit.
and Evangelical, and of a Gospel Spirit.
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1853
Though a spark of fire be not so great as the flame, it will not oppose the flame;
Though a spark of fire be not so great as the flame, it will not oppose the flame;
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1854
and though a good man be too Legal, he will not oppose and persecute them that are Evangelical, a Legalist will;
and though a good man be too Legal, he will not oppose and persecute them that Are Evangelical, a Legalist will;
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1855
saith the Apostle, But the Son of the Bond-woman, persecuted the S•n of the Free-woman. And truly, the more Legal we are, the more we are apt for to persecute.
Says the Apostle, But the Son of the Bondwoman, persecuted the S•n of the Freewoman. And truly, the more Legal we Are, the more we Are apt for to persecute.
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1856
So that thus then we see what a dangerous thing it is to be Legal and Mosaical in these Gospel times.
So that thus then we see what a dangerous thing it is to be Legal and Mosaical in these Gospel times.
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1857
But Fifthly, What shall we then do, that we may stand clear from Moses, and come off clearly unto Jesus, the Mediator of the New Covenant? This I must speak unto:
But Fifthly, What shall we then do, that we may stand clear from Moses, and come off clearly unto jesus, the Mediator of the New Covenant? This I must speak unto:
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1858
only by the way, give me leave to say three or four things unto you.
only by the Way, give me leave to say three or four things unto you.
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1859
First, If we are not come to Moses, the Mediator of the Old Covenant, but unto Jesus, the Mediator of the New;First, If we Are not come to Moses, the Mediator of the Old Covenant, but unto jesus, the Mediator of the New;
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1860
What a blessed, and happy condition are all the Saints in now in these Gospel-times? It was a comfortable thing for the Jews to have Moses with them, that Mediator, that upon all occasions he might interpose between God and them.
What a blessed, and happy condition Are all the Saints in now in these Gospel times? It was a comfortable thing for the jews to have Moses with them, that Mediator, that upon all occasions he might interpose between God and them.
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1861
But alas, what was that Moses, to this Jesus, this Mediator of ours.
But alas, what was that Moses, to this jesus, this Mediator of ours.
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1862
Though Moses was the Mediator of the Old Testament, and did stand between God and the People: Yet
Though Moses was the Mediator of the Old Testament, and did stand between God and the People: Yet
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1863
1. He was but a Typical Mediator;
1. He was but a Typical Mediator;
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1864
and therefore look how much the thing Typified goes beyond the type, the substance goes beyond the shadow:
and Therefore look how much the thing Typified Goes beyond the type, the substance Goes beyond the shadow:
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1865
so much doth our Mediator go beyond theirs.
so much does our Mediator go beyond theirs.
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1866
2. Again, Though Moses was a Mediator between God and them, yet he was but meer man;
2. Again, Though Moses was a Mediator between God and them, yet he was but mere man;
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1867
but J sus the Mediator of the New Covenant, is God and man; very God, and very man. In Rom. 9.5. Wh•se are the Fathers, and of whom, as concerning the flesh, Christ came, there's his Manhood.
but J sus the Mediator of the New Covenant, is God and man; very God, and very man. In Rom. 9.5. Wh•se Are the Father's, and of whom, as Concerning the Flesh, christ Come, there's his Manhood.
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1868
Who is over all, God blessed for ever, Amen. God, truly, not nuncupatively; truly God, and truly man.Who is over all, God blessed for ever, Amen. God, truly, not nuncupatively; truly God, and truly man.
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1869
3. Again, Though Moses was a Mediator, and did stand between God and them in the time of the Old Testament,
3. Again, Though Moses was a Mediator, and did stand between God and them in the time of the Old Testament,
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1870
yet notwithstanding he was unwilling to undertake the work: Send by whom thou wilt, saith he:
yet notwithstanding he was unwilling to undertake the work: Send by whom thou wilt, Says he:
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1871
But now this our Jesus saith, Lo, I come, I delight to do thy Will.
But now this our jesus Says, Lo, I come, I delight to do thy Will.
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1872
4. Again, Though Moses was a Mediator then between God and them, and stood between God and them;
4. Again, Though Moses was a Mediator then between God and them, and stood between God and them;
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1873
yet he was not able to do that work of mediation perfectly: I am not Eloquent, saith he;
yet he was not able to do that work of mediation perfectly: I am not Eloquent, Says he;
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1874
and I am not able to bear all this people, saith he:
and I am not able to bear all this people, Says he:
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1875
But now saith Jesus, He hath given me the Tongue of the Learned, that I may administer a word in due season, to them that are weary:
But now Says jesus, He hath given me the Tongue of the Learned, that I may administer a word in due season, to them that Are weary:
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1876
He hath born us, and he hath born our griefs.
He hath born us, and he hath born our griefs.
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1877
5. Again, Though Moses stood between God and them, and was a Mediator between God and them,
5. Again, Though Moses stood between God and them, and was a Mediator between God and them,
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1878
and did sometimes make an Attonement, as in the ca•e of the Golden Calf, when they had sinned;
and did sometime make an Atonement, as in the ca•e of the Golden Calf, when they had sinned;
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1879
yet notw•thstanding, he destroyed th•ee thousand of them:
yet notw•thstanding, he destroyed th•ee thousand of them:
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1880
Peradven•ure, saith he, (after he had done it) I shall m•ke an Attonement for your sin, Exod. 32. •0.Peradven•ure, Says he, (After he had done it) I shall m•ke an Atonement for your since, Exod 32. •0.
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1881
And he steps in to God for them:
And he steps in to God for them:
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1882
And the L•rd said unto Moses, whosoever hath sinned against me, him will I blot ou• of my Book: And the L•rd said unto Moses, whosoever hath sinned against me, him will I blot ou• of my Book:
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1883
and, I have heard thee, saith he; neverthe•ess, in the day when I visit, I will visit their sin upon them.
and, I have herd thee, Says he; neverthe•ess, in the day when I visit, I will visit their since upon them.
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1884
Now Jesus, he makes an Attonement, slays none, neither doth God the Father make any reserve with him, he freely forgives those that he makes Attonement for, all at once without any reserves, or after reckonings.
Now jesus, he makes an Atonement, slays none, neither does God the Father make any reserve with him, he freely forgives those that he makes Atonement for, all At once without any reserves, or After reckonings.
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1885
6. Again, Though Moses was a mediator of the Old Covenant, stood between God and the people, yet notw•thstanding he is dead;
6. Again, Though Moses was a Mediator of the Old Covenant, stood between God and the people, yet notw•thstanding he is dead;
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1886
he did Intercede, but he is dead, and Intercedes no more: But Jesus the Med•ator of the New Covenant, he ever liveth to make Intercession.
he did Intercede, but he is dead, and Intercedes no more: But jesus the Med•ator of the New Covenant, he ever lives to make Intercession.
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1887
7. And though Moses was a mediator between God and them stood between God and them;
7. And though Moses was a Mediator between God and them stood between God and them;
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1888
Yet they were not able to behold his face, after he had been in the Mount,
Yet they were not able to behold his face, After he had been in the Mount,
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1889
but a Vail was put upon it:
but a vail was put upon it:
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1890
But now as for Jesus, We saw his glory, as the glory of the onely begotten of the Father.
But now as for jesus, We saw his glory, as the glory of the only begotten of the Father.
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1891
And, We all with open face behold as in a glass, the glory of the Lord.
And, We all with open face behold as in a glass, the glory of the Lord.
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1892
What a glorious Mediator have we now? What a blessed condition hath God brought his people to now? Friends, will you not be thankful for this Mediator, will ye return to Moses now;
What a glorious Mediator have we now? What a blessed condition hath God brought his people to now? Friends, will you not be thankful for this Mediator, will you return to Moses now;
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1893
what, having such a Mediator, will ye now return to Moses, and be legal now? Consider what a blessed state ye are now brought unto.
what, having such a Mediator, will you now return to Moses, and be Legal now? Consider what a blessed state you Are now brought unto.
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1894
2. But secondly, If we are now come unto Jesus the Mediator of the New Covenant,
2. But secondly, If we Are now come unto jesus the Mediator of the New Covenant,
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1895
and not unto Moses: Why then should we go to men for the Worship of God,
and not unto Moses: Why then should we go to men for the Worship of God,
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1896
and for the Ordinances of God? What, may we not have recourse to Moses, and shall we have recourse to men? Moses spake from God,and for the Ordinances of God? What, may we not have recourse to Moses, and shall we have recourse to men? Moses spoke from God,
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1897
and spake the words of God unto the people;
and spoke the words of God unto the people;
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1898
and, may we not have recourse now to Moses for the Ordinances, and Worship, and shall we have recourse to men for our Worship,
and, may we not have recourse now to Moses for the Ordinances, and Worship, and shall we have recourse to men for our Worship,
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1899
and Ordinances? As Gersom out of Austine observes: One commandment from a fellow-servant, is more burthensome then a hundred from the Master;
and Ordinances? As Gersom out of Augustine observes: One Commandment from a Fellow servant, is more burdensome then a hundred from the Master;
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1900
and Moses spake the words of God:
and Moses spoke the words of God:
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1901
If Moses Tool doth defile our Christian Altar, how much more doth the Tool of man defile our Altar? That's the second.
If Moses Tool does defile our Christian Altar, how much more does the Tool of man defile our Altar? That's the second.
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1902
3. If we be now come unto Jesus the Mediator of the New Covenant, why then should we despair of any,
3. If we be now come unto jesus the Mediator of the New Covenant, why then should we despair of any,
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1903
and not go to God for the worst of men, for we are come to Jesus, the Mediator of the New Covenant.
and not go to God for the worst of men, for we Are come to jesus, the Mediator of the New Covenant.
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1904
Mark, how i'ts brought in, 1 Tim. 2.5. There is one God, and one Mediator between God and man, the man Christ Jesus.
Mark, how It's brought in, 1 Tim. 2.5. There is one God, and one Mediator between God and man, the man christ jesus.
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1905
— What then? I exhort therefore that Supplications, Prayers, and Intercessions, be made for all men: For Kings. Even for Nero, a persecutor.
— What then? I exhort Therefore that Supplications, Prayers, and Intercessions, be made for all men: For Kings. Even for Nero, a persecutor.
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1906
— Why? For there is one God and one Mediator between God and man, the man Christ Jesus:
— Why? For there is one God and one Mediator between God and man, the man christ jesus:
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1907
And therefore you may go to God for the worst of men, For there is one Mediator between God and man, the man Christ Jesus.
And Therefore you may go to God for the worst of men, For there is one Mediator between God and man, the man christ jesus.
cc av pn22 vmb vvi p-acp np1 p-acp dt js pp-f n2, p-acp pc-acp vbz crd n1 p-acp np1 cc n1, dt n1 np1 np1.
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1908
Three sorts there are that do greedily snatch at this Scripture. — The Socinian, — and the Arminian, — and the Papist.
Three sorts there Are that do greedily snatch At this Scripture. — The Socinian, — and the Arminian, — and the Papist.
crd n2 a-acp vbr cst vdb av-j vvi p-acp d n1. — dt np1, — cc dt np1, — cc dt njp.
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1909
The Socinian thinks that here is something for him against the Deity of Christ, because 'tis said, the man Christ Jesus. Whereas in the 3d. verse, it is said, this is good and acceptable in the sight of God our Saviour.
The Socinian thinks that Here is something for him against the Deity of christ, Because it's said, the man christ jesus. Whereas in the 3d. verse, it is said, this is good and acceptable in the sighed of God our Saviour.
dt np1 vvz cst av vbz pi p-acp pno31 p-acp dt n1 pp-f np1, c-acp pn31|vbz vvn, dt n1 np1 np1. cs p-acp dt n1 n1, pn31 vbz vvn, d vbz j cc j p-acp dt n1 pp-f np1 po12 n1.
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1910
The Arminian thinks there's some ground here for his Universal Redemption:
The Arminian thinks there's Some ground Here for his Universal Redemption:
dt np1 vvz pc-acp|vbz d n1 av p-acp po31 j-u n1:
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1911
For it's said, There is one Mediator between God and man, the man Christ Jesus, who gave himself a ransome for ALL: Whereas the Apostle here doth explain himself, what he means by this All; that is, all, both Iews, and Gentiles: For saith he in the next verse, Whereunto I am ordained a Preacher,
For it's said, There is one Mediator between God and man, the man christ jesus, who gave himself a ransom for ALL: Whereas the Apostle Here does explain himself, what he means by this All; that is, all, both Iews, and Gentiles: For Says he in the next verse, Whereunto I am ordained a Preacher,
c-acp pn31|vbz vvn, pc-acp vbz crd n1 p-acp np1 cc n1, dt n1 np1 np1, r-crq vvd px31 dt n1 p-acp av-d: cs dt n1 av vdz vvi px31, r-crq pns31 vvz p-acp d d; cst vbz, d, d np2, cc np1: c-acp vvz pns31 p-acp dt ord n1, c-crq pns11 vbm vvn dt n1,
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1912
and an Apostle, a Teacher of the Gentiles, in Faith and Verity: Explaining his word All, to be meant both Iews and Gentiles. and an Apostle, a Teacher of the Gentiles, in Faith and Verity: Explaining his word All, to be meant both Iews and Gentiles.
cc dt n1, dt n1 pp-f dt n2-j, p-acp n1 cc n1: vvg po31 n1 d, pc-acp vbi vvn d np2 cc n2-j.
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1913
The Papists also think they have something here for their Opinion, who hold that Christ is our Mediator onely according to his humane Nature: For it's said, the man Christ Iesus. But if we observe how these words are brought in;
The Papists also think they have something Here for their Opinion, who hold that christ is our Mediator only according to his humane Nature: For it's said, the man christ Iesus. But if we observe how these words Are brought in;
dt njp2 av vvb pns32 vhb pi av p-acp po32 n1, r-crq vvb cst np1 vbz po12 n1 av-j vvg p-acp po31 j n1: c-acp pn31|vbz vvn, dt n1 np1 np1. cc-acp cs pns12 vvb c-crq d n2 vbr vvn p-acp;
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1914
we find, it is an incouragement to pray for the worst of men.
we find, it is an encouragement to pray for the worst of men.
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1915
— Why — for there is one God, and one Mediator between God and men, the man Christ Jesus.
— Why — for there is one God, and one Mediator between God and men, the man christ jesus.
— uh-crq — p-acp pc-acp vbz crd np1, cc crd n1 p-acp np1 cc n2, dt n1 np1 np1.
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1916
Be not discouraged, go to God for the worst of men, for there is one Mediator between God and men, the man Christ Jesus.Be not discouraged, go to God for the worst of men, for there is one Mediator between God and men, the man christ jesus.
vbb xx vvn, vvb p-acp np1 p-acp dt js pp-f n2, p-acp pc-acp vbz crd n1 p-acp np1 cc n2, dt n1 np1 np1.
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1917
4. But then fourthly, If we are come unto Jesus the Mediator of the New Covenant,
4. But then fourthly, If we Are come unto jesus the Mediator of the New Covenant,
crd p-acp av j, cs pns12 vbr vvn p-acp np1 dt n1 pp-f dt j n1,
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1918
why then, why should you not come to Jesus? If you be come, why should you not come? That is,
why then, why should you not come to jesus? If you be come, why should you not come? That is,
uh-crq av, q-crq vmd pn22 xx vvi p-acp np1? cs pn22 vbb vvn, q-crq vmd pn22 xx vvi? cst vbz,
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1919
if you be come in regard of your state, why should you not come in regard of act, in a way of believing.
if you be come in regard of your state, why should you not come in regard of act, in a Way of believing.
cs pn22 vbb vvn p-acp n1 pp-f po22 n1, q-crq vmd pn22 xx vvi p-acp n1 pp-f n1, p-acp dt n1 pp-f vvg.
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1920
You are come unto him in regard of your state;
You Are come unto him in regard of your state;
pn22 vbr vvn p-acp pno31 p-acp n1 pp-f po22 n1;
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1921
why should you not come unto him in regard of your faith, come unto him in a way of believing.
why should you not come unto him in regard of your faith, come unto him in a Way of believing.
q-crq vmd pn22 xx vvi p-acp pno31 p-acp n1 pp-f po22 n1, vvb p-acp pno31 p-acp dt n1 pp-f vvg.
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1922
Some think, oh 'tis presumption to come to Christ, and to believe and lay hold on Christ:
some think, o it's presumption to come to christ, and to believe and lay hold on christ:
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1923
But friends, 'Tis no presumption for any man to do that act, that is sutable to his state;
But Friends, It's no presumption for any man to do that act, that is suitable to his state;
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1924
'tis no presumption to act according to my state that God hath brought me to: Now this is our state;
it's no presumption to act according to my state that God hath brought me to: Now this is our state;
pn31|vbz dx n1 pc-acp vvi vvg p-acp po11 n1 cst np1 vhz vvn pno11 p-acp: av d vbz po12 n1;
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1925
in regard of state, we are come to Jesus, and therefore why should we not come to Jesus also in a way of believing.
in regard of state, we Are come to jesus, and Therefore why should we not come to jesus also in a Way of believing.
p-acp n1 pp-f n1, pns12 vbr vvn p-acp np1, cc av q-crq vmd pns12 xx vvi p-acp np1 av p-acp dt n1 pp-f vvg.
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1926
Especially seeing he hath said, Those that come unto me, I will in no wise cast out.
Especially seeing he hath said, Those that come unto me, I will in no wise cast out.
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1927
5. If we be come unto Jesus the Mediator of the New Covenant, and not unto Moses: Why then should we not all stand clear from Moses, and come fully off to Jesus, the Mediator of the New Covenant?
5. If we be come unto jesus the Mediator of the New Covenant, and not unto Moses: Why then should we not all stand clear from Moses, and come Fully off to jesus, the Mediator of the New Covenant?
crd cs pns12 vbb vvn p-acp np1 dt n1 pp-f dt j n1, cc xx p-acp np1: uh-crq av vmd pns12 xx d vvi j p-acp np1, cc vvb av-j a-acp p-acp np1, dt n1 pp-f dt j n1?
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1928
But you will say, What should we do that we may be found upon Gospel grounds, with a Gospel Spirit.
But you will say, What should we do that we may be found upon Gospel grounds, with a Gospel Spirit.
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1929
I confess I have been too legal; legal in my performances, legal in my obedience, legal in the matter of my comfort;
I confess I have been too Legal; Legal in my performances, Legal in my Obedience, Legal in the matter of my Comfort;
pns11 vvb pns11 vhb vbn av j; j p-acp po11 n2, j p-acp po11 n1, j p-acp dt n1 pp-f po11 n1;
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1930
what should I do now that I may stand clear from Moses, and come fully off to Jesus this Mediator of the New Covenant.
what should I do now that I may stand clear from Moses, and come Fully off to jesus this Mediator of the New Covenant.
q-crq vmd pns11 vdi av cst pns11 vmb vvi j p-acp np1, cc vvb av-j a-acp p-acp np1 d n1 pp-f dt j n1.
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1931
1. Improve all your former legal workings and fears, unto your dying to them; improve them so as by them, to die to them.
1. Improve all your former Legal workings and fears, unto your dying to them; improve them so as by them, to die to them.
crd vvb d po22 j j n2 cc n2, p-acp po22 j-vvg p-acp pno32; vvb pno32 av c-acp p-acp pno32, p-acp vvb p-acp pno32.
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Page 377
1932
Many it may be of you here, have been under legal workings, and terrors: Either you have, or you have not;
Many it may be of you Here, have been under Legal workings, and terrors: Either you have, or you have not;
av-d pn31 vmb vbi pp-f pn22 av, vhb vbn p-acp j n2, cc n2: av-d pn22 vhb, cc pn22 vhb xx;
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1933
if you have not been under any legal workings or terror, thou art one of a hundred.
if you have not been under any Legal workings or terror, thou art one of a hundred.
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1934
If you have, why should you not improve those legal workings, so as by them, to die unto them:
If you have, why should you not improve those Legal workings, so as by them, to die unto them:
cs pn22 vhb, c-crq vmd pn22 xx vvi d j n2, av c-acp p-acp pno32, p-acp vvb p-acp pno32:
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1935
saith Paul, I through the Law, am dead unto the Law.
Says Paul, I through the Law, am dead unto the Law.
vvz np1, pns11 p-acp dt n1, vbm j p-acp dt n1.
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1936
— VVhat's that? — I through the Law, am dead unto the Law, that I might live unto God.
— What's that? — I through the Law, am dead unto the Law, that I might live unto God.
— q-crq|vbz d? — sy p-acp dt n1, vbm j p-acp dt n1, cst pns11 vmd vvi p-acp np1.
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Page 377
1937
I through affliction, am dead unto my affliction. — I through the disappointment of Friends, am dead unto my Friends.
I through affliction, am dead unto my affliction. — I through the disappointment of Friends, am dead unto my Friends.
pns11 p-acp n1, vbm j p-acp po11 n1. — pns11 p-acp dt n1 pp-f n2, vbm j p-acp po11 n2.
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Page 378
1938
— I through sin, am dead unto my sin.
— I through since, am dead unto my since.
— pns11 p-acp n1, vbm j p-acp po11 n1.
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1939
— I through the Law, and the terrors of the Law, am dead unto the Law.
— I through the Law, and the terrors of the Law, am dead unto the Law.
— pns11 p-acp dt n1, cc dt n2 pp-f dt n1, vbm j p-acp dt n1.
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Page 378
1940
Now then, Improve your former terrors, so as by them to die unto them. You have been under them:
Now then, Improve your former terrors, so as by them to die unto them. You have been under them:
av av, vvb po22 j n2, av c-acp p-acp pno32 pc-acp vvi p-acp pno32. pn22 vhb vbn p-acp pno32:
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1941
I, but have you improved them, have you so improved them, as thereby for to die unto them?
I, but have you improved them, have you so improved them, as thereby for to die unto them?
pns11, cc-acp vhb pn22 vvn pno32, vhb pn22 av vvn pno32, c-acp av c-acp pc-acp vvi p-acp pno32?
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Page 378
1942
2. Observe what those things are that are commanded by Moses, in the Old-Testament, and go unto Jesus the Mediator of the New Testament, for grace to perform them.
2. Observe what those things Are that Are commanded by Moses, in the Old-Testament, and go unto jesus the Mediator of the New Testament, for grace to perform them.
crd vvb r-crq d n2 vbr d vbr vvn p-acp np1, p-acp dt n1, cc vvi p-acp np1 dt n1 pp-f dt j n1, p-acp n1 pc-acp vvi pno32.
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1943
There is nothing commanded in the Old Testament, but it's promised in the New. There is nothing commanded by Moses in the Old Testament,
There is nothing commanded in the Old Testament, but it's promised in the New. There is nothing commanded by Moses in the Old Testament,
pc-acp vbz pix vvn p-acp dt j n1, cc-acp pn31|vbz vvn p-acp dt np1 pc-acp vbz pix vvn p-acp np1 p-acp dt j n1,
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1944
but Christ the Mediator of the New Testament, is ingaged to perform it for you, and to give you grace to do it:
but christ the Mediator of the New Testament, is engaged to perform it for you, and to give you grace to do it:
cc-acp np1 dt n1 pp-f dt j n1, vbz vvn pc-acp vvi pn31 p-acp pn22, cc pc-acp vvi pn22 n1 pc-acp vdi pn31:
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1945
The Law commands, and Grace helps: The Law was given by Moses, but Grace and Truth, comes by Jesus Christ.
The Law commands, and Grace helps: The Law was given by Moses, but Grace and Truth, comes by jesus christ.
dt n1 vvz, cc n1 vvz: dt n1 vbds vvn p-acp np1, p-acp n1 cc n1, vvz p-acp np1 np1.
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1946
Observe therefore, what that is that is commanded by Moses in the Old, and go to Jesus the Mediator of the New,
Observe Therefore, what that is that is commanded by Moses in the Old, and go to jesus the Mediator of the New,
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Page 378
1947
for Grace and Strength to do the same. 3. Then be sure that you stand when the Spirit breathes:
for Grace and Strength to do the same. 3. Then be sure that you stand when the Spirit breathes:
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1948
Now the Spirit brea•hes — in the pure and clean preaching of the Gospel:
Now the Spirit brea•hes — in the pure and clean preaching of the Gospel:
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Page 378
1949
Received ye the Spirit by the works of the Law, or by the hearing of Faith? VVould you be brought off from Moses, and stand clear from Moses; choose to stand under such a Preaching, where the Spirit breathes, and that's a Gospel Preaching.Received you the Spirit by the works of the Law, or by the hearing of Faith? Would you be brought off from Moses, and stand clear from Moses; choose to stand under such a Preaching, where the Spirit breathes, and that's a Gospel Preaching.
vvd pn22 dt n1 p-acp dt n2 pp-f dt n1, cc p-acp dt n-vvg pp-f n1? vmd pn22 vbi vvn a-acp p-acp np1, cc vvb j p-acp np1; vvb pc-acp vvi p-acp d dt vvg, c-crq dt n1 vvz, cc d|vbz dt n1 vvg.
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1950
4. Then put your selves upon the stream of the free Grace of God, without having any foot on your own bottom:
4. Then put your selves upon the stream of the free Grace of God, without having any foot on your own bottom:
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1951
Some men will learn to swim, and they are loth to lean themselves upon the stream of the water,
some men will Learn to swim, and they Are loath to lean themselves upon the stream of the water,
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1952
but keep a foot at the bottom; and they never learn to swim, till they take up the foot:
but keep a foot At the bottom; and they never Learn to swim, till they take up the foot:
cc-acp vvb dt n1 p-acp dt n1; cc pns32 av-x vvb pc-acp vvi, c-acp pns32 vvb a-acp dt n1:
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1953
Some would fain be Evangelical, but they cannot lean themselves upon the stream of Grace, but keep a foot at the bottom still, upon some thing of their own.
some would fain be Evangelical, but they cannot lean themselves upon the stream of Grace, but keep a foot At the bottom still, upon Some thing of their own.
d vmd av-j vbb np1, cc-acp pns32 vmbx vvi px32 p-acp dt n1 pp-f n1, cc-acp vvb dt n1 p-acp dt n1 av, p-acp d n1 pp-f po32 d.
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1954
Some there are that do, and work, and when they can work no further, then they eke it out with Christ's Mediation.
some there Are that do, and work, and when they can work no further, then they eke it out with Christ's Mediation.
d a-acp vbr cst vdb, cc n1, cc c-crq pns32 vmb vvi av-dx av-jc, cs pns32 vvb pn31 av p-acp npg1 n1.
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Page 379
1955
So indeed they make the Mediation of Christ but an Eekment to their own working: But away with these Eekments: So indeed they make the Mediation of christ but an Eekment to their own working: But away with these Eekments:
av av pns32 vvb dt n1 pp-f np1 p-acp dt np1 p-acp po32 d vvg: cc-acp av p-acp d n2:
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Page 379
1956
Oh, let Christ be all, let Christ be all! And therefore,O, let christ be all, let christ be all! And Therefore,
uh, vvb np1 vbi d, vvb np1 vbi d! cc av,
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Page 379
1957
5. Study much the body of Jesus, and the allsufficiencie of the Mediation of this Jesus the Mediator of the Covenant:
5. Study much the body of jesus, and the All sufficiency of the Mediation of this jesus the Mediator of the Covenant:
crd n1 av-d dt n1 pp-f np1, cc dt n1 pp-f dt n1 pp-f d np1 dt n1 pp-f dt n1:
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1958
The sight of Gods Alsufficiencie, will draw one off from the Creature:
The sighed of God's All-sufficiency, will draw one off from the Creature:
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Page 379
1959
And the sight of the Alsufficiencie of the Mediation of Christ, will draw one off from Moses. Put thy self often unto this Disjunction:
And the sighed of the All-sufficiency of the Mediation of christ, will draw one off from Moses. Put thy self often unto this Disjunction:
cc dt n1 pp-f dt n1 pp-f dt n1 pp-f np1, vmb vvi pi a-acp p-acp np1. vvb po21 n1 av p-acp d n1:
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1960
Come O my soul, either there is enough in the Mediation of Jesus, or not: If not enough, why do I go unto Christ at all;
Come Oh my soul, either there is enough in the Mediation of jesus, or not: If not enough, why do I go unto christ At all;
vvb uh po11 n1, av-d pc-acp vbz av-d p-acp dt n1 pp-f np1, cc xx: cs xx av-d, q-crq vdb pns11 vvi p-acp np1 p-acp d;
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Page 379
1961
if there be enough, why should I not stand clear from Moses, and upon pure Gospel ground? Thus therefore do. Quest.
if there be enough, why should I not stand clear from Moses, and upon pure Gospel ground? Thus Therefore do. Quest.
cs pc-acp vbb d, q-crq vmd pns11 xx vvi j p-acp np1, cc p-acp j n1 n1? av av vdb. n1.
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1962
But, Suppose I have come to Jesus the Mediator of the New Covenant, what should I do that I may walk up unto this condition? What should I do, But, Suppose I have come to jesus the Mediator of the New Covenant, what should I do that I may walk up unto this condition? What should I do,
p-acp, vvb pns11 vhb vvn p-acp np1 dt n1 pp-f dt j n1, r-crq vmd pns11 vdi cst pns11 vmb vvi a-acp p-acp d n1? q-crq vmd pns11 vdi,
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1963
and how should I so walk, as one that is indeed come unto Jesus, the Mediator of the Covenant;
and how should I so walk, as one that is indeed come unto jesus, the Mediator of the Covenant;
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1964
that yet I may stand upon Gospel ground, and not touch at all upon Moses?that yet I may stand upon Gospel ground, and not touch At all upon Moses?
cst av pns11 vmb vvi p-acp n1 n1, cc xx vvi p-acp d p-acp np1?
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1965
Answ. First, If you be indeed come unto Jesus, this Mediator of the New Covenant, and would walk sutably thereunto:Answer First, If you be indeed come unto jesus, this Mediator of the New Covenant, and would walk suitably thereunto:
np1 ord, cs pn22 vbb av vvn p-acp np1, d n1 pp-f dt j n1, cc vmd vvi av-j av:
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Page 379
1966
VVhy then, should you not still throng and press after the Appointments, Institutions, and Ordinances of Jesus? The Law and the Prophets were untill John, but from John the Baptist, the Kingdom of Heaven suffers violence;
Why then, should you not still throng and press After the Appointments, Institutions, and Ordinances of jesus? The Law and the prophets were until John, but from John the Baptist, the Kingdom of Heaven suffers violence;
q-crq av, vmd pn22 xx av vvi cc vvi p-acp dt n2, n2, cc n2 pp-f np1? dt n1 cc dt n2 vbdr c-acp np1, p-acp p-acp np1 dt n1, dt n1 pp-f n1 vvz n1;
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1967
that was sutable to the Gospel. — And what was the suffering violence, but peoples pressing after the Gospel:
that was suitable to the Gospel. — And what was the suffering violence, but peoples pressing After the Gospel:
cst vbds j p-acp dt n1. — cc q-crq vbds dt j-vvg n1, cc-acp ng1 vvg p-acp dt n1:
(9) sermon (DIV2)
530
Page 380
1968
So now, to press after the Kingdom of Heaven, suites with a Gospel state; to press after the Ordinances, and Appointments of Jesus, suites with a Gospel sta•e.
So now, to press After the Kingdom of Heaven, suits with a Gospel state; to press After the Ordinances, and Appointments of jesus, suits with a Gospel sta•e.
av av, pc-acp vvi p-acp dt n1 pp-f n1, n2 p-acp dt n1 n1; pc-acp vvi p-acp dt n2, cc n2 pp-f np1, n2 p-acp dt n1 n1.
(9) sermon (DIV2)
530
Page 380
1969
But secondly, Labour more and more for to know your Christian •iberty, in Conjunction with strictness of life.
But secondly, Labour more and more for to know your Christian •iberty, in Conjunction with strictness of life.
p-acp ord, n1 av-dc cc av-dc c-acp pc-acp vvi po22 np1 n1, p-acp n1 p-acp n1 pp-f n1.
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531
Page 380
1970
Some there are that are very strict in their lives, but they don't know their Christian l•berty;
some there Are that Are very strict in their lives, but they don't know their Christian l•berty;
d a-acp vbr d vbr av j p-acp po32 n2, cc-acp pns32 vdbx vvb po32 np1 n1;
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Page 380
1971
some again know their Christian liberty, yet abate in their strictness of life:
Some again know their Christian liberty, yet abate in their strictness of life:
d av vvb po32 np1 n1, av vvb p-acp po32 n1 pp-f n1:
(9) sermon (DIV2)
531
Page 380
1972
But blessed is that knowledge of our Christian liberty, that is in conjunction with more strictness of life. Oh blessed!
But blessed is that knowledge of our Christian liberty, that is in conjunction with more strictness of life. O blessed!
cc-acp vvn vbz d n1 pp-f po12 np1 n1, cst vbz p-acp n1 p-acp dc n1 pp-f n1. uh j!
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531
Page 380
1973
blessed is that knowledge of our Christian liberty, where strictness of life, and holiness, grow up together with it.
blessed is that knowledge of our Christian liberty, where strictness of life, and holiness, grow up together with it.
vvn vbz d n1 pp-f po12 np1 n1, c-crq n1 pp-f n1, cc n1, vvb a-acp av p-acp pn31.
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531
Page 380
1974
Therefore I say, labour more and more to know your Christian liberty in conjunction with strictness,
Therefore I say, labour more and more to know your Christian liberty in conjunction with strictness,
av pns11 vvb, vvb dc cc av-dc pc-acp vvi po22 njp n1 p-acp n1 p-acp n1,
(9) sermon (DIV2)
531
Page 380
1975
and holiness of life, this suites a Gospel state; then shall you do as those that are come unto Jesus. But then,
and holiness of life, this suits a Gospel state; then shall you do as those that Are come unto jesus. But then,
cc n1 pp-f n1, d n2 dt n1 n1; av vmb pn22 vdi p-acp d cst vbr vvn p-acp np1. p-acp av,
(9) sermon (DIV2)
531
Page 380
1976
Thirdly, In regard of your Faith: Be sure that you close with Christ himself, the absolute Promise;
Thirdly, In regard of your Faith: Be sure that you close with christ himself, the absolute Promise;
ord, p-acp n1 pp-f po22 n1: vbb j cst pn22 vvb p-acp np1 px31, dt j n1;
(9) sermon (DIV2)
532
Page 380
1977
and live in continual dependence upon Christ, this Jesus, this Mediator.
and live in continual dependence upon christ, this jesus, this Mediator.
cc vvb p-acp j n1 p-acp np1, d np1, d n1.
(9) sermon (DIV2)
532
Page 380
1978
For as living upon an old Stock, and a Stock received, suited with a covenant of works:
For as living upon an old Stock, and a Stock received, suited with a Covenant of works:
p-acp c-acp vvg p-acp dt j n1, cc dt n1 vvd, vvn p-acp dt n1 pp-f n2:
(9) sermon (DIV2)
532
Page 380
1979
So living in continual dependence upon Jesus for fresh Grace, suites with this covenant of Grace whereof he is Mediator.
So living in continual dependence upon jesus for fresh Grace, suits with this Covenant of Grace whereof he is Mediator.
av vvg p-acp j n1 p-acp np1 p-acp j n1, n2 p-acp d n1 pp-f n1 c-crq pns31 vbz n1.
(9) sermon (DIV2)
532
Page 380
1980
Fourthly, In regard of your repentance and sorrow for sin, the more your hearts do melt,
Fourthly, In regard of your Repentance and sorrow for since, the more your hearts do melt,
ord, p-acp n1 pp-f po22 n1 cc n1 p-acp n1, dt av-dc po22 n2 vdb vvi,
(9) sermon (DIV2)
533
Page 380
1981
and thaw under sense of love, that you have sin'd against God: For the Law rends and tears;
and thaw under sense of love, that you have sinned against God: For the Law rends and tears;
cc vvi p-acp n1 pp-f n1, cst pn22 vhb vvn p-acp np1: c-acp dt n1 vvz cc n2;
(9) sermon (DIV2)
533
Page 380
1982
but the Gospel melts and thaws. — The more that you grieve for sin, and rejoyce in God together.
but the Gospel melts and thaws. — The more that you grieve for since, and rejoice in God together.
cc-acp dt n1 vvz cc vvz. — dt av-dc cst pn22 vvb p-acp n1, cc vvi p-acp np1 av.
(9) sermon (DIV2)
533
Page 380
1983
— The more you grieve for sin that is pardoned, and because 'tis pardoned: For a legal Spirit grieves for sin, onely that it may be pardoned;
— The more you grieve for since that is pardoned, and Because it's pardoned: For a Legal Spirit grieves for since, only that it may be pardoned;
— dt av-dc pn22 vvb p-acp n1 cst vbz vvn, cc c-acp pn31|vbz vvn: c-acp dt j n1 vvz p-acp n1, av-j cst pn31 vmb vbb vvn;
(9) sermon (DIV2)
533
Page 380
1984
but a Gospel spirit because it is pardoned.
but a Gospel Spirit Because it is pardoned.
cc-acp dt n1 n1 c-acp pn31 vbz vvn.
(9) sermon (DIV2)
533
Page 381
1985
— And the more you grieve for sins that are secret, the sins of your spirits, especially unbelief: For saith Christ, I say unto you, he that locketh upon a woman, &c. The more I say you are found doing these things in reference to your Repentance, the more your Repentance suits with the Gospel, and with a Gospel state. And then,
— And the more you grieve for Sins that Are secret, the Sins of your spirits, especially unbelief: For Says christ, I say unto you, he that locketh upon a woman, etc. The more I say you Are found doing these things in Referente to your Repentance, the more your Repentance suits with the Gospel, and with a Gospel state. And then,
— cc dt av-dc pn22 vvb p-acp n2 cst vbr j-jn, dt n2 pp-f po22 n2, av-j n1: c-acp vvz np1, pns11 vvb p-acp pn22, pns31 cst vvz p-acp dt n1, av dt av-dc pns11 vvb pn22 vbr vvn vdg d n2 p-acp n1 p-acp po22 n1, dt av-dc po22 n1 vvz p-acp dt n1, cc p-acp dt n1 n1. cc av,
(9) sermon (DIV2)
533
Page 381
1986
Fifthly, As to the matter of your Obedience. 1. The more gracious you are upon the account of Grace, the more Evangelical. And,
Fifthly, As to the matter of your obedience. 1. The more gracious you Are upon the account of Grace, the more Evangelical. And,
ord, c-acp p-acp dt n1 pp-f po22 n1. crd dt av-dc j pn22 vbr p-acp dt n1 pp-f n1, dt av-dc np1. np1,
(9) sermon (DIV2)
534
Page 381
1987
2. The more free you are in your actings towards God, the more Evagelical; those that Jesus makes free, are free indeed.
2. The more free you Are in your actings towards God, the more Evagelical; those that jesus makes free, Are free indeed.
crd dt av-dc j pn22 vbr p-acp po22 n2 p-acp np1, dt av-dc j; d cst np1 vvz j, vbr j av.
(9) sermon (DIV2)
536
Page 381
1988
— Free — Not from duty, but free in duty; free from sin, but not free to sin:
— Free — Not from duty, but free in duty; free from since, but not free to sin:
— j — xx p-acp n1, cc-acp j p-acp n1; j p-acp n1, cc-acp xx j pc-acp vvi:
(9) sermon (DIV2)
536
Page 381
1989
A legal Spirit is restrained from evil, and constrained to good. Labour to be free in all your actings towards God. And,
A Legal Spirit is restrained from evil, and constrained to good. Labour to be free in all your actings towards God. And,
dt j n1 vbz vvn p-acp n-jn, cc vvn p-acp j. n1 pc-acp vbi j p-acp d po22 n2 p-acp np1. np1,
(9) sermon (DIV2)
536
Page 381
1990
3. Then again, The more you are conformed unto God the Father who hath given you this Mediator, and to Jesus this Mediator;
3. Then again, The more you Are conformed unto God the Father who hath given you this Mediator, and to jesus this Mediator;
crd av av, dt av-dc pn22 vbr vvn p-acp np1 dt n1 r-crq vhz vvn pn22 d n1, cc p-acp np1 d n1;
(9) sermon (DIV2)
537
Page 381
1991
the more Evangelical you are, and the more you suite with this Gospel state unto which you are come.
the more Evangelical you Are, and the more you suit with this Gospel state unto which you Are come.
dt n1 np1 pn22 vbr, cc dt av-dc pn22 n1 p-acp d n1 n1 p-acp r-crq pn22 vbr vvn.
(9) sermon (DIV2)
537
Page 381
1992
— Now a man is conformed unto God the Father, when he doth good to men for evil;
— Now a man is conformed unto God the Father, when he does good to men for evil;
— av dt n1 vbz vvn p-acp np1 dt n1, c-crq pns31 vdz av-j p-acp n2 p-acp n-jn;
(9) sermon (DIV2)
537
Page 381
1993
Bless them that curse you, so shall ye be the children of your Father.
Bless them that curse you, so shall you be the children of your Father.
vvb pno32 cst vvb pn22, av vmb pn22 vbi dt n2 pp-f po22 n1.
(9) sermon (DIV2)
537
Page 381
1994
— Then a man is conformed to Jesus this Mediator, when his life is inammeled with Meekness, and Humility;
— Then a man is conformed to jesus this Mediator, when his life is inammeled with Meekness, and Humility;
— av dt n1 vbz vvn p-acp np1 d n1, c-crq po31 n1 vbz vvn p-acp n1, cc n1;
(9) sermon (DIV2)
537
Page 381
1995
Learn of me, saith Christ, for I am meek and lowly. Friends, the Law frets, and the Gospel sweetens.Learn of me, Says christ, for I am meek and lowly. Friends, the Law frets, and the Gospel sweetens.
vvb pp-f pno11, vvz np1, c-acp pns11 vbm j cc j. n2, dt n1 vvz, cc dt n1 vvz.
(9) sermon (DIV2)
537
Page 381
1996
4. And then, In case that you have to deal with the things of the w•rld:
4. And then, In case that you have to deal with the things of the w•rld:
crd cc av, p-acp n1 cst pn22 vhb pc-acp vvi p-acp dt n2 pp-f dt n1:
(9) sermon (DIV2)
538
Page 381
1997
The more you are estranged from the world by Faith, and can forsake the things thereof for Christ,
The more you Are estranged from the world by Faith, and can forsake the things thereof for christ,
dt av-dc pn22 vbr vvn p-acp dt n1 p-acp n1, cc vmb vvi dt n2 av p-acp np1,
(9) sermon (DIV2)
538
Page 381
1998
and his Wayes, and Truth, bearing witness to his Truth and wayes; the more you comply and comport with a Gospel state:
and his Ways, and Truth, bearing witness to his Truth and ways; the more you comply and comport with a Gospel state:
cc po31 n2, cc n1, vvg n1 p-acp po31 n1 cc n2; dt n1 pn22 vvi cc vvi p-acp dt n1 n1:
(9) sermon (DIV2)
538
Page 381
1999
If thou wilt be perfect, saith Christ to that Legalist, go and sell all that thou hast, If thou wilt be perfect, Says christ to that Legalist, go and fell all that thou hast,
cs pns21 vm2 vbi j, vvz np1 p-acp d n1, vvb cc vvi d cst pns21 vh2,
(9) sermon (DIV2)
538
Page 382
2000
and come and follow me, and thou shalt have treasure in Heaven. And,and come and follow me, and thou shalt have treasure in Heaven. And,
cc vvi cc vvb pno11, cc pns21 vm2 vhi n1 p-acp n1. cc,
(9) sermon (DIV2)
538
Page 382
2001
In case that you meet with sufferings, look upon all your sufferings as part of Christs purchase for you: Your sufferings are your servants; for all things are yours;
In case that you meet with sufferings, look upon all your sufferings as part of Christ purchase for you: Your sufferings Are your Servants; for all things Are yours;
p-acp n1 cst pn22 vvb p-acp n2, vvb p-acp d po22 n2 p-acp n1 pp-f npg1 n1 p-acp pn22: po22 n2 vbr po22 n2; p-acp d n2 vbr png22;
(9) sermon (DIV2)
539
Page 382
2002
for you are Christs, who is the Head of the Covenant.
for you Are Christ, who is the Head of the Covenant.
c-acp pn22 vbr npg1, r-crq vbz dt n1 pp-f dt n1.
(9) sermon (DIV2)
539
Page 382
2003
And in case that you are under any spiritual desertion, Then praise God for his love to Jesus,
And in case that you Are under any spiritual desertion, Then praise God for his love to jesus,
cc p-acp n1 cst pn22 vbr p-acp d j n1, av n1 np1 p-acp po31 n1 p-acp np1,
(9) sermon (DIV2)
540
Page 382
2004
when you cannot praise God for his love to you: when you cannot praise God for his love to you:
c-crq pn22 vmbx vvi np1 p-acp po31 n1 p-acp pn22:
(9) sermon (DIV2)
540
Page 382
2005
A true Gospel spirit, will praise God the Father for his love to Christ his Son,
A true Gospel Spirit, will praise God the Father for his love to christ his Son,
dt j n1 n1, vmb vvi np1 dt n1 p-acp po31 n1 p-acp np1 po31 n1,
(9) sermon (DIV2)
540
Page 382
2006
when he cannot praise God for his love to himself, because he wants assurance.
when he cannot praise God for his love to himself, Because he Wants assurance.
c-crq pns31 vmbx vvi np1 p-acp po31 n1 p-acp px31, c-acp pns31 vvz n1.
(9) sermon (DIV2)
540
Page 382
2007
Again, if you would yet walk up unto this condition of the Gospel (whereunto now we are come) then whatsoever you do, be sure that you do it upon Gospel Principles:
Again, if you would yet walk up unto this condition of the Gospel (whereunto now we Are come) then whatsoever you do, be sure that you do it upon Gospel Principles:
av, cs pn22 vmd av vvi a-acp p-acp d n1 pp-f dt n1 (c-crq av pns12 vbr vvn) av r-crq pn22 vdb, vbb j cst pn22 vdb pn31 p-acp n1 n2:
(9) sermon (DIV2)
541
Page 382
2008
Principles of Love, principles of Thankfulness, principles of Ingenuity: Principles are the springs of Actions: If your principles be Evangelical, your actions will be Evangelical;
Principles of Love, principles of Thankfulness, principles of Ingenuity: Principles Are the springs of Actions: If your principles be Evangelical, your actions will be Evangelical;
n2 pp-f n1, n2 pp-f n1, n2 pp-f n1: n2 vbr dt n2 pp-f n2: cs po22 n2 vbb np1, po22 n2 vmb vbi np1;
(9) sermon (DIV2)
541
Page 382
2009
if your principles be legal, your actions will be legal: Stock therefore, and store your selves with Gospel principles, principles of Love, principles of Thankfulness, and principles of Ingenuity;
if your principles be Legal, your actions will be Legal: Stock Therefore, and store your selves with Gospel principles, principles of Love, principles of Thankfulness, and principles of Ingenuity;
cs po22 n2 vbb j, po22 n2 vmb vbi j: n1 av, cc vvb po22 n2 p-acp n1 n2, n2 pp-f n1, n2 pp-f n1, cc n2 pp-f n1;
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541
Page 382
2010
doing all in the Name of Jesus, this Mediator of the Covenant.
doing all in the Name of jesus, this Mediator of the Covenant.
vdg d p-acp dt n1 pp-f np1, d n1 pp-f dt n1.
(9) sermon (DIV2)
541
Page 382
2011
And when you have wrought, and done all, Rest upon Jesus this Mediator, as if you had done nothing:
And when you have wrought, and done all, Rest upon jesus this Mediator, as if you had done nothing:
cc c-crq pn22 vhb vvn, cc vdn d, vvb p-acp np1 d n1, c-acp cs pn22 vhd vdn pix:
(9) sermon (DIV2)
542
Page 382
2012
Yet repent, work and do, as if you had no such Mediator:
Yet Repent, work and do, as if you had no such Mediator:
av vvb, n1 cc vdb, c-acp cs pn22 vhd dx d n1:
(9) sermon (DIV2)
542
Page 382
2013
I say, Work, and pray, and read, and meditate, and confer, and repent, as if you had no Mediator for to rest upon, but onely your works;
I say, Work, and pray, and read, and meditate, and confer, and Repent, as if you had no Mediator for to rest upon, but only your works;
pns11 vvb, vvb, cc vvb, cc vvi, cc vvi, cc vvi, cc vvi, c-acp cs pn22 vhd dx n1 c-acp pc-acp vvi p-acp, cc-acp av-j po22 n2;
(9) sermon (DIV2)
542
Page 382
2014
and yet rest upon this your Mediator, as if you had done no work at all: and yet rest upon this your Mediator, as if you had done no work At all:
cc av vvb p-acp d po22 n1, c-acp cs pn22 vhd vdn dx n1 p-acp d:
(9) sermon (DIV2)
542
Page 382
2015
Thus do, and thus shall you comply and comport with your Gospel state. Which that you may do, consider, This is that you are now called unto;
Thus do, and thus shall you comply and comport with your Gospel state. Which that you may do, Consider, This is that you Are now called unto;
av vdb, cc av vmb pn22 vvi cc vvi p-acp po22 n1 n1. r-crq d pn22 vmb vdi, vvb, d vbz cst pn22 vbr av vvn p-acp;
(9) sermon (DIV2)
542
Page 382
2016
you are now come to Jesus, not to Moses; you are now come to Jesus the Mediator of the New Covenant: VVhy then;
you Are now come to jesus, not to Moses; you Are now come to jesus the Mediator of the New Covenant: Why then;
pn22 vbr av vvn p-acp np1, xx p-acp np1; pn22 vbr av vvn p-acp np1 dt n1 pp-f dt j n1: q-crq av;
(9) sermon (DIV2)
543
Page 383
2017
As in the time of the Old Testament, they had recourse unto Moses, so now in the times of the New Testament, ye are in all things to have recourse unto Jesus:
As in the time of the Old Testament, they had recourse unto Moses, so now in the times of the New Testament, you Are in all things to have recourse unto jesus:
c-acp p-acp dt n1 pp-f dt j n1, pns32 vhd n1 p-acp np1, av av p-acp dt n2 pp-f dt j n1, pn22 vbr p-acp d n2 pc-acp vhi n1 p-acp np1:
(9) sermon (DIV2)
543
Page 383
2018
VVhat saith Jesus to this business? Here's VVorship, VVhat saith Jesus to it? Here's an Ordinance, VVhat saith Jesus to it? Here's an Officer of the Church, VVhat saith Jesus to it? This is suitable unto the state that now you are come unto.
What Says jesus to this business? Here's VVorship, What Says jesus to it? Here's an Ordinance, What Says jesus to it? Here's an Officer of the Church, What Says jesus to it? This is suitable unto the state that now you Are come unto.
q-crq vvz np1 p-acp d n1? av|vbz n1, q-crq vvz np1 p-acp pn31? av|vbz dt n1, q-crq vvz np1 p-acp pn31? av|vbz dt n1 pp-f dt n1, q-crq vvz np1 p-acp pn31? d vbz j p-acp dt n1 cst av pn22 vbr vvn p-acp.
(9) sermon (DIV2)
543
Page 383
2019
And thus shall all your Convictions, Graces, and your duties, be refined; you shall have much in a little room:
And thus shall all your Convictions, Graces, and your duties, be refined; you shall have much in a little room:
cc av vmb d po22 n2, n2, cc po22 n2, vbb vvn; pn22 vmb vhi d p-acp dt j n1:
(9) sermon (DIV2)
544
Page 383
2020
A legal work may be great for the bulk, yet be but little; a Gospel work though but little, hath a great deal in it, for 'tis refined.
A Legal work may be great for the bulk, yet be but little; a Gospel work though but little, hath a great deal in it, for it's refined.
dt j n1 vmb vbi j p-acp dt n1, av vbb p-acp j; dt n1 n1 cs p-acp j, vhz dt j n1 p-acp pn31, c-acp pn31|vbz vvn.
(9) sermon (DIV2)
544
Page 383
2021
And thus also shall you have the wedding Garment on:
And thus also shall you have the wedding Garment on:
cc av av vmb pn22 vhb dt n1 n1 a-acp:
(9) sermon (DIV2)
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Page 383
2022
For pray, What is the wedding Garment, but a Gospel disposition, sutable to a Gospel dispensation; this is the wedding Garment.
For pray, What is the wedding Garment, but a Gospel disposition, suitable to a Gospel Dispensation; this is the wedding Garment.
c-acp vvb, q-crq vbz dt n1 n1, cc-acp dt n1 n1, j p-acp dt n1 n1; d vbz dt n1 n1.
(9) sermon (DIV2)
545
Page 383
2023
Not Faith, nor Repentance, nor this, nor that particular Grace, But a Gospel disposition, sutable to a Gospel dispensation, is the wedding Garment;
Not Faith, nor Repentance, nor this, nor that particular Grace, But a Gospel disposition, suitable to a Gospel Dispensation, is the wedding Garment;
xx n1, ccx n1, ccx d, ccx d j n1, p-acp dt n1 n1, j p-acp dt n1 n1, vbz dt n1 n1;
(9) sermon (DIV2)
545
Page 383
2024
and thus shall you be cloathed with it. Thus also your Onely shall stand in its proper place:
and thus shall you be clothed with it. Thus also your Only shall stand in its proper place:
cc av vmb pn22 vbi vvn p-acp pn31. av av po22 av-j vmb vvi p-acp po31 j n1:
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Page 383
2025
For mark where the Apostle places your onely; Onely, saith he, let your Conversation be as it becomes the Gospel;
For mark where the Apostle places your only; Only, Says he, let your Conversation be as it becomes the Gospel;
p-acp n1 c-crq dt n1 n2 po22 av-j; av-j, vvz pns31, vvb po22 n1 vbi c-acp pn31 vvz dt n1;
(9) sermon (DIV2)
546
Page 383
2026
there stand a Christians onely, upon a conversation becoming the Gospel. Thus also shall you please the Father:
there stand a Christians only, upon a Conversation becoming the Gospel. Thus also shall you please the Father:
pc-acp vvi dt np1 av-j, p-acp dt n1 vvg dt n1. av av vmb pn22 vvi dt n1:
(9) sermon (DIV2)
546
Page 383
2027
The more that you come to Jesus the Mediator, whom the Father hath appointed: And the more your Conversation suites thereunto, the more you please the Father:
The more that you come to jesus the Mediator, whom the Father hath appointed: And the more your Conversation suits thereunto, the more you please the Father:
dt av-dc cst pn22 vvb p-acp np1 dt n1, ro-crq dt n1 vhz vvn: cc dt av-dc po22 n1 n2 av, dt av-dc pn22 vvb dt n1:
(9) sermon (DIV2)
547
Page 383
2028
You can never please the Father more, than in coming to the Son. Now therefore, as ever you do desire that you may please the Father;
You can never please the Father more, than in coming to the Son. Now Therefore, as ever you do desire that you may please the Father;
pn22 vmb av-x vvi dt n1 av-dc, cs p-acp vvg p-acp dt n1 av av, c-acp av pn22 vdb vvi cst pn22 vmb vvi dt n1;
(9) sermon (DIV2)
547
Page 384
2029
As you do desire, that your onely may be found in the right and proper place;
As you do desire, that your only may be found in the right and proper place;
c-acp pn22 vdb vvi, cst po22 av-j vmb vbi vvn p-acp dt j-jn cc j n1;
(9) sermon (DIV2)
549
Page 384
2030
As you do desire, that you may be found having the wedding Garment on:
As you do desire, that you may be found having the wedding Garment on:
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As you do desire, that all your Convictions, Graces, Duties, may be more refined, and so preserved and kept:
As you do desire, that all your Convictions, Graces, Duties, may be more refined, and so preserved and kept:
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As you do desire, to be found doing according to the state whereunto you are called;
As you do desire, to be found doing according to the state whereunto you Are called;
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so let it be your work, your and business, to stand clear from Moses, and to stand upon clear Gospel ground,
so let it be your work, your and business, to stand clear from Moses, and to stand upon clear Gospel ground,
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and to come off fully unto Jesus the Mediator of the New Covenant:
and to come off Fully unto jesus the Mediator of the New Covenant:
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For, saith this Doctrine, In these Gospel times, we are not come unto Moses, the Mediator of the Old Testament,
For, Says this Doctrine, In these Gospel times, we Are not come unto Moses, the Mediator of the Old Testament,
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or of the Old Covenant, but unto Jesus, the Mediator of the New Covenant: And so I have done with this third Observation.
or of the Old Covenant, but unto jesus, the Mediator of the New Covenant: And so I have done with this third Observation.
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There is a fourth thing yet behind, which concerns the Blood of Sprinkling, that speaketh better things than the blood of Abel.
There is a fourth thing yet behind, which concerns the Blood of Sprinkling, that speaks better things than the blood of Abel.
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The Blood of Sprinkling. SERM. VI. Hebr. 12.24. And to the Blood of Sprinkling, that speaketh better things, than that of Abel.
The Blood of Sprinkling. SERMON. VI. Hebrew 12.24. And to the Blood of Sprinkling, that speaks better things, than that of Abel.
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VVHen I made entrance into these Words, I took up four Observations from them: And having gone through three of them, I now come unto the fourth; which more largely runs thus.
When I made Entrance into these Words, I took up four Observations from them: And having gone through three of them, I now come unto the fourth; which more largely runs thus.
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Observ. 4. That it is a very great priviledge which in these Gospel times we are partakers of, To come unto the Blood of Sprinkling, that speaketh better things,Observation 4. That it is a very great privilege which in these Gospel times we Are partakers of, To come unto the Blood of Sprinkling, that speaks better things,
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than that of Abel. — For the clearing and prosecuting whereof,
than that of Abel. — For the clearing and prosecuting whereof,
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First, I shall shew you what this Blood of Sprinkling is, what are the grounds and use of this Sprinkling.First, I shall show you what this Blood of Sprinkling is, what Are the grounds and use of this Sprinkling.
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2. That this Blood of Sprinkling, is a speaking - Blood, and speaketh better things than that of Abel.
2. That this Blood of Sprinkling, is a speaking - Blood, and speaks better things than that of Abel.
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3. That we are now come unto this blood of Sprinkling.
3. That we Are now come unto this blood of Sprinkling.
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4. What are the priviledges of coming to this Blood of sprinkling, and of being sprinkled with this Blood of Sprinkling. And then,
4. What Are the privileges of coming to this Blood of sprinkling, and of being sprinkled with this Blood of Sprinkling. And then,
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5. What we must do that we may get our hearts sprinkled with this Blood of Sprinkling.
5. What we must do that we may get our hearts sprinkled with this Blood of Sprinkling.
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First, If you ask, what this Blood of Sprinkling is.First, If you ask, what this Blood of Sprinkling is.
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I answer, That it is no other than the blood of Jesus, the Mediator of the New Covenant — called the Blood of Sprinkling;
I answer, That it is no other than the blood of jesus, the Mediator of the New Covenant — called the Blood of Sprinkling;
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Because it was, and is, the thing specified by all the Sprinkings of Water and Blood, in the Old Testament. Because it was, and is, the thing specified by all the Sprinkings of Water and Blood, in the Old Testament.
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In the dayes of the Old Testament, it was their way and manner then, to mix water and blood together,
In the days of the Old Testament, it was their Way and manner then, to mix water and blood together,
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and to sprinkle it upon Persons and Things: which was a Pattern and Type of this Blood of Jesus;
and to sprinkle it upon Persons and Things: which was a Pattern and Type of this Blood of jesus;
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as you read from the 13. verse, unto the 24. of the 9. of the Heb. — When our Lord and Saviour Christ died upon the Cross, there came water and blood out of his side, saith John. And if you look into the 1 of John, c. 5. you shall see that John, his beloved Disciple, insists much upon it, at the 6. v. This is he that came by Water and Blood, even Jesus Christ;
as you read from the 13. verse, unto the 24. of the 9. of the Hebrew — When our Lord and Saviour christ died upon the Cross, there Come water and blood out of his side, Says John. And if you look into the 1 of John, c. 5. you shall see that John, his Beloved Disciple, insists much upon it, At the 6. v. This is he that Come by Water and Blood, even jesus christ;
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not by Water onely, but by Water and Blood. Again, This is he, even Jesus Christ, that came by water and blood:not by Water only, but by Water and Blood. Again, This is he, even jesus christ, that Come by water and blood:
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which blood of Sprinkling, is the blood of Jesus, saith Peter expresly, in his 1 Epist. 1.2. Elect according to the foreknowledge •f God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Iesus Christ:
which blood of Sprinkling, is the blood of jesus, Says Peter expressly, in his 1 Epistle 1.2. Elect according to the foreknowledge •f God the Father, through sanctification of the Spirit unto Obedience and sprinkling of the blood of Iesus christ:
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So that plainly then, and briefly, this B•ood of Sprinkling, is the blood of Iesus. Called the Bl•od of Sprinkling, in reference unto those Types and Ceremonies of sprinkling blood, in the time of the Old Testament.
So that plainly then, and briefly, this B•ood of Sprinkling, is the blood of Iesus. Called the Bl•od of Sprinkling, in Referente unto those Types and Ceremonies of sprinkling blood, in the time of the Old Testament.
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For our better understanding whereof, I shall labour to shew you briefly, what were the grounds and reasons of their sprinkling blood, in the times of the Old Testament,
For our better understanding whereof, I shall labour to show you briefly, what were the grounds and Reasons of their sprinkling blood, in the times of the Old Testament,
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and how that is appliable to the blood of Jesus.
and how that is appliable to the blood of jesus.
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If you look therefore into the Old Testament, you shall find that they sprinkled blood upon a fourfold account.
If you look Therefore into the Old Testament, you shall find that they sprinkled blood upon a fourfold account.
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To confirm and ratifie the Covenant between God and them. To make an Attonement for their sin.
To confirm and ratify the Covenant between God and them. To make an Atonement for their since.
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For the sanctification, and purification of their Persons and things. And for the preservation of their Persons.
For the sanctification, and purification of their Persons and things. And for the preservation of their Persons.
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Accordingly therefore, saith the Apostle, Heb. 9.19. the Book was sprinkled:
Accordingly Therefore, Says the Apostle, Hebrew 9.19. the Book was sprinkled:
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so in the 24. of Exod. the meaning of it is given, v. 7. And he took the Book of the Covenant,
so in the 24. of Exod the meaning of it is given, v. 7. And he took the Book of the Covenant,
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and read in the audience of the people, and they said, all that the Lord hath said, we will do, and be obedient;
and read in the audience of the people, and they said, all that the Lord hath said, we will do, and be obedient;
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and Moses took the blood, and sprinkled it on the people, and said, behold the blood of the Covenant: and Moses took the blood, and sprinkled it on the people, and said, behold the blood of the Covenant:
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and the 9th of the Heb. tells us, That he sprinkled the Book it self;
and the 9th of the Hebrew tells us, That he sprinkled the Book it self;
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— And why so? — But to shew thus much, That it is the Blood of Jesus that doth ratifie and confirm the Covenant now made, between God and us;
— And why so? — But to show thus much, That it is the Blood of jesus that does ratify and confirm the Covenant now made, between God and us;
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as at large in that 9th of the Hebrews.
as At large in that 9th of the Hebrews.
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2. Then also in those times of the Old Testament, they sprinkled blood, to make an Attonement for the sins of the people;
2. Then also in those times of the Old Testament, they sprinkled blood, to make an Atonement for the Sins of the people;
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as you have it in the 4th of Levit. 6, and the 20. verses.
as you have it in the 4th of Levit. 6, and the 20. Verses.
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And the Priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, And the Priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord,
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before the Vail of the Sanctuary. The Mercy Seat, and the Altar, were sprinkled;before the vail of the Sanctuary. The Mercy Seat, and the Altar, were sprinkled;
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— the reason is given at the 20 v. And he shall do with the Bullock,
— the reason is given At the 20 v. And he shall do with the Bullock,
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as he did with the Bullock for a fin offering, so shall he do with this:
as he did with the Bullock for a fin offering, so shall he do with this:
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And, The Priest shall make an Attonement for them; and it shall be forgiven them.
And, The Priest shall make an Atonement for them; and it shall be forgiven them.
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And why so? But to shew that it is the blood of Jesus, whereby we have Attonement, as in Rom. 5.11.
And why so? But to show that it is the blood of jesus, whereby we have Atonement, as in Rom. 5.11.
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3. Again, In the times of the Old Testament, they did sprinkle blood for the purification of mens Persons, and of Things. As you have it in Levit. 14. v. 7. And he shall sprinkle upon him that is to be cleansed from the Leprosie seven times, and shall pronounce him clean.
3. Again, In the times of the Old Testament, they did sprinkle blood for the purification of men's Persons, and of Things. As you have it in Levit. 14. v. 7. And he shall sprinkle upon him that is to be cleansed from the Leprosy seven times, and shall pronounce him clean.
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And why so? But to shew that it is the blood of Jesus that doth cleanse us from all Iniquity,
And why so? But to show that it is the blood of jesus that does cleanse us from all Iniquity,
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as in the first Epist. of John, Chap. 1. 4. Then in those times, they did sprinkle mens persons, for preservation from the destroying Angel:
as in the First Epistle of John, Chap. 1. 4. Then in those times, they did sprinkle men's Persons, for preservation from the destroying Angel:
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when the destroying Angel came to destroy the Aegyptians, the posts of the Israelites were sprinkled, that they might be preserved.
when the destroying Angel Come to destroy the egyptians, the posts of the Israelites were sprinkled, that they might be preserved.
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— And why? But to shew that it is by the blood of Jesus, that we are preserved from the destroyer.
— And why? But to show that it is by the blood of jesus, that we Are preserved from the destroyer.
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In the 1. v. of the 1. of Jude, its said, Jude the servant of Jesus Christ,
In the 1. v. of the 1. of U^de, its said, U^de the servant of jesus christ,
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and Brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ; or preserved by Jesus Christ:
and Brother of James, to them that Are sanctified by God the Father, and preserved in jesus christ; or preserved by jesus christ:
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and Christ our passover is sacrificed for us, saith the Apostle to the Corinthians. So that thus now you see briefly, what were the grounds and reasons of their sprinkling blood, in the times of the Old Testament,
and christ our passover is sacrificed for us, Says the Apostle to the Corinthians. So that thus now you see briefly, what were the grounds and Reasons of their sprinkling blood, in the times of the Old Testament,
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and how all this is applicable to the Blood of Jesus.
and how all this is applicable to the Blood of jesus.
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And if you look wishly into the Scripture, and compare things with things, you shall find that Moses in the times of the Old Testament, did divide the blood of the Covenant, part whereof was sprinkled upon the Altar, poured down at the foot of the Altar, to oblige God to the Covenant.
And if you look wishly into the Scripture, and compare things with things, you shall find that Moses in the times of the Old Testament, did divide the blood of the Covenant, part whereof was sprinkled upon the Altar, poured down At the foot of the Altar, to oblige God to the Covenant.
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— And part of it was sprinkled upon the people, to confirm their souls in the certainty of the Covenant,
— And part of it was sprinkled upon the people, to confirm their Souls in the certainty of the Covenant,
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and to oblige them to observe and keep Covenant with God. So, with the blood of Christ.
and to oblige them to observe and keep Covenant with God. So, with the blood of christ.
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And therefore when our Lord and Saviour Christ speaks at the Lords Supper, he saith, This Cup is the New Testament in my blood, shed for many, for the Remission of sins.
And Therefore when our Lord and Saviour christ speaks At the lords Supper, he Says, This Cup is the New Testament in my blood, shed for many, for the Remission of Sins.
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The first part part of the words:
The First part part of the words:
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This Cup is the New Testament in my blood, hath regard to us, shewing that our souls are to be confirmed in this, that we are in covenant with God.This Cup is the New Testament in my blood, hath regard to us, showing that our Souls Are to be confirmed in this, that we Are in Covenant with God.
d n1 vbz dt j n1 p-acp po11 n1, vhz n1 p-acp pno12, vvg cst po12 n2 vbr pc-acp vbi vvn p-acp d, cst pns12 vbr p-acp n1 p-acp np1.
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— The second part of the words, shed for many, for the remission of sins, relates unto God, shewing the use of Christs blood, to satisfie God for our sins, and to obtain our Remission.
— The second part of the words, shed for many, for the remission of Sins, relates unto God, showing the use of Christ blood, to satisfy God for our Sins, and to obtain our Remission.
— dt ord n1 pp-f dt n2, vvn p-acp d, c-acp dt n1 pp-f n2, vvz p-acp np1, vvg dt n1 pp-f npg1 n1, pc-acp vvi np1 p-acp po12 n2, cc pc-acp vvi po12 n1.
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And if you would know, What is the use of this Sprinkling; I say, Sprinkling of the Blood;
And if you would know, What is the use of this Sprinkling; I say, Sprinkling of the Blood;
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notes Application: What are we the better for the Blood of Christ, if it be not applyed to us, and sprinkled on us.
notes Application: What Are we the better for the Blood of christ, if it be not applied to us, and sprinkled on us.
n2 n1: r-crq vbr pns12 dt jc p-acp dt n1 pp-f np1, cs pn31 vbb xx vvd p-acp pno12, cc vvd p-acp pno12.
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There are two great Attributes of God, that we have to deal withal, in the great matter of our Redemption.
There Are two great Attributes of God, that we have to deal withal, in the great matter of our Redemption.
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— The Justice of God — and the Mercy of God. That the Justice of God might be be satisfied;
— The justice of God — and the Mercy of God. That the justice of God might be be satisfied;
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Christ was made a sacrifice on the Cross, and his blood shed on Earth, that the favour of God might be obtained:
christ was made a sacrifice on the Cross, and his blood shed on Earth, that the favour of God might be obtained:
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Christ carries (as our great High-priest) his Blood, (the vertue of it) into Heaven,
christ carries (as our great High priest) his Blood, (the virtue of it) into Heaven,
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and sprinkles the Mercy-seat seven times.
and sprinkles the Mercy-seat seven times.
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And that we might be sanctified, and reconcil'd to God, this Blood is sprinkled upon us too.
And that we might be sanctified, and reconciled to God, this Blood is sprinkled upon us too.
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As it's sprinkled upon the Altar, and the Mercy-seat, that God might be reconciled to us;
As it's sprinkled upon the Altar, and the Mercy-seat, that God might be reconciled to us;
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so 'tis sprinkled upon us, that we might be sanctified & reconciled to God: And that thereby we might be assur'd that God is in covenant with us.
so it's sprinkled upon us, that we might be sanctified & reconciled to God: And that thereby we might be assured that God is in Covenant with us.
av pn31|vbz vvn p-acp pno12, cst pns12 vmd vbi vvn cc vvn p-acp np1: cc cst av pns12 vmd vbi vvn cst np1 vbz p-acp n1 p-acp pno12.
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As when the Jews were sprinkled with blood, the Priest saying, This is the Blood of the covenant, they were assured thereby, that they were in covenant with God:
As when the jews were sprinkled with blood, the Priest saying, This is the Blood of the Covenant, they were assured thereby, that they were in Covenant with God:
p-acp c-crq dt np2 vbdr vvn p-acp n1, dt n1 vvg, d vbz dt n1 pp-f dt n1, pns32 vbdr vvn av, cst pns32 vbdr p-acp n1 p-acp np1:
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So when we are sprinkled with the blood of Jesus, we are, or may be, assured that we are in the covenant of Grace with God.
So when we Are sprinkled with the blood of jesus, we Are, or may be, assured that we Are in the Covenant of Grace with God.
av c-crq pns12 vbr vvn p-acp dt n1 pp-f np1, pns12 vbr, cc vmb vbi, vvd cst pns12 vbr p-acp dt n1 pp-f n1 p-acp np1.
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And thus now you see, what this Blood of Sprinkling is, — upon what account 'tis sprinkled, — and what is the use of the sprinkling thereof.
And thus now you see, what this Blood of Sprinkling is, — upon what account it's sprinkled, — and what is the use of the sprinkling thereof.
cc av av pn22 vvb, r-crq d n1 pp-f vvg vbz, — p-acp q-crq n1 pn31|vbz vvn, — cc q-crq vbz dt n1 pp-f dt vvg av.
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And so I have done with the first General.
And so I have done with the First General.
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Secondly, This Blood of Sprinkling (which is the blood of Iesus) is a speaking Blood,Secondly, This Blood of Sprinkling (which is the blood of Iesus) is a speaking Blood,
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and speaketh better things than that of A•el, or than Abel. It speaketh, in regard of its continual, and perpetual Virtue, and Operation: But here are two things,
and speaks better things than that of A•el, or than Abel. It speaks, in regard of its continual, and perpetual Virtue, and Operation: But Here Are two things,
cc vvz j n2 cs d pp-f j, cc cs np1. pn31 vvz, p-acp n1 pp-f po31 j, cc j n1, cc n1: cc-acp av vbr crd n2,
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First, What this Blood of Sprinkling speaketh. 2. How, and in what sense, it speaketh better things than that of Abel. First, What this Blood of Sprinkling speaks. 2. How, and in what sense, it speaks better things than that of Abel.
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First, What this Blood of Sprinkling speaketh. 1. It speaketh a necessity of satisfaction, for, Without blood there is no Remission. First, What this Blood of Sprinkling speaks. 1. It speaks a necessity of satisfaction, for, Without blood there is no Remission.
ord, q-crq d n1 pp-f vvg vvz. crd pn31 vvz dt n1 pp-f n1, c-acp, p-acp n1 pc-acp vbz dx n1.
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2. It speaketh the Righteousness of God: If God have burnt down such a City as this, to declare his Righteousness;
2. It speaks the Righteousness of God: If God have burned down such a city as this, to declare his Righteousness;
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how much more doth the shedding of the blood of Iesus, declare the Righteousness of God:
how much more does the shedding of the blood of Iesus, declare the Righteousness of God:
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To declare, I say, his Righteousness, saith the Apostle, in Rom. 3. 3. It speaketh the highest Obedience, that ever the Sun saw.To declare, I say, his Righteousness, Says the Apostle, in Rom. 3. 3. It speaks the highest obedience, that ever the Sun saw.
pc-acp vvi, pns11 vvb, po31 n1, vvz dt n1, p-acp np1 crd crd pn31 vvz dt js n1, cst av dt n1 vvd.
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That the Son of God should be obedient unto death, laying down his blood, is the highest Obedience.
That the Son of God should be obedient unto death, laying down his blood, is the highest obedience.
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As the disobedience of the first Adam, was in the matter of the Tree; so the obedience of the second Adam, was in the matter of the Tree: Who his own self bare our sins in his own body, on the Tree, saith the Apostle.
As the disobedience of the First Adam, was in the matter of the Tree; so the Obedience of the second Adam, was in the matter of the Tree: Who his own self bore our Sins in his own body, on the Tree, Says the Apostle.
p-acp dt n1 pp-f dt ord np1, vbds p-acp dt n1 pp-f dt n1; av dt n1 pp-f dt ord np1, vbds p-acp dt n1 pp-f dt n1: r-crq po31 d n1 vvd po12 n2 p-acp po31 d n1, p-acp dt n1, vvz dt n1.
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— As the disobedience of the first Adam, was in the transgressing a positive commandment, which was the symbol of obedience to the whole Moral Law:
— As the disobedience of the First Adam, was in the transgressing a positive Commandment, which was the symbol of Obedience to the Whole Moral Law:
— p-acp dt n1 pp-f dt ord np1, vbds p-acp dt j-vvg dt j n1, r-crq vbds dt n1 pp-f n1 p-acp dt j-jn j n1:
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So the obedience of the second Adam, doth consist in being obedient unto a positive commandment, which was the symbol of his obedience to the whole Law of God:
So the Obedience of the second Adam, does consist in being obedient unto a positive Commandment, which was the symbol of his Obedience to the Whole Law of God:
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This c•mmandment received I of my Father, saith he. — And as Moses the Head of that Covenant, was faithful in all his house; This c•mmandment received I of my Father, Says he. — And as Moses the Head of that Covenant, was faithful in all his house;
d n1 vvd pns11 pp-f po11 n1, vvz pns31. — cc p-acp np1 dt n1 pp-f d n1, vbds j p-acp d po31 n1;
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in so much as its said of him, As the L•rd Commanded, so did he:
in so much as its said of him, As the L•rd Commanded, so did he:
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so Jesus the head of this second Covenant was faithful in all his trust, and as the Lord Commanded so did he, As the Father gave me commandment, saith he, even so I do, John. 14. last.
so jesus the head of this second Covenant was faithful in all his trust, and as the Lord Commanded so did he, As the Father gave me Commandment, Says he, even so I do, John. 14. last.
av np1 dt n1 pp-f d ord n1 vbds j p-acp d po31 n1, cc p-acp dt n1 vvd av vdd pns31, p-acp dt n1 vvd pno11 n1, vvz pns31, av av pns11 vdb, np1 crd n1.
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So that the blood of sprinkling, speaks the highest obedience in the World,
So that the blood of sprinkling, speaks the highest Obedience in the World,
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4. It speaketh also the worth of souls, If a Physitian have a Patient ready to die,
4. It speaks also the worth of Souls, If a physician have a Patient ready to die,
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and nothing will work his cure but the heart-blood of the Physitian, and the Physitian should vouchsafe thereto,
and nothing will work his cure but the Heart blood of the physician, and the physician should vouchsafe thereto,
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and let him have his heart-blood to drink;
and let him have his Heart blood to drink;
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Would it not argue that the Physitian thinks this mans life is of great concernment and of great worth, so 'tis here.
Would it not argue that the physician thinks this men life is of great concernment and of great worth, so it's Here.
vmd pn31 xx vvi cst dt n1 vvz d ng1 n1 vbz pp-f j n1 cc pp-f j n1, av pn31|vbz av.
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And what doth this argue but that Jesus did look upon the souls of men, as of Infinite worth and Concernment.
And what does this argue but that jesus did look upon the Souls of men, as of Infinite worth and Concernment.
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5. This blood of Jesus, and the blood of sprinkling speaketh the evill of sin: The hainousness, the sinfulness, the evill, of sin.
5. This blood of jesus, and the blood of sprinkling speaks the evil of since: The heinousness, the sinfulness, the evil, of since.
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There are many things that do speak the evill of sin, but of all things methinks the blood of sprinkling, the blood of Jesus, speaks the evill of sin loudest;
There Are many things that do speak the evil of since, but of all things methinks the blood of sprinkling, the blood of jesus, speaks the evil of since Loudest;
pc-acp vbr d n2 cst vdb vvi dt n-jn pp-f n1, cc-acp pp-f d n2 vvz dt n1 pp-f vvg, dt n1 pp-f np1, vvz dt n-jn pp-f n1 js;
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Give me leave to name some, that so you may compare them and this together. First, The separation from God, and union with Satan, speakes the evill of sin.
Give me leave to name Some, that so you may compare them and this together. First, The separation from God, and Union with Satan, speaks the evil of since.
vvb pno11 n1 pc-acp vvi d, cst av pn22 vmb vvi pno32 cc d av. ord, dt n1 p-acp np1, cc n1 p-acp np1, vvz dt n-jn pp-f n1.
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As by Grace we are united unto God, made One with God, and separated from the Devil:
As by Grace we Are united unto God, made One with God, and separated from the devil:
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so by sin we are separated from God, and united unto Satan, and made one with him.
so by since we Are separated from God, and united unto Satan, and made one with him.
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2. The Condemnation of the whole World by the sin of Adam, speaks the evill of sin:
2. The Condemnation of the Whole World by the since of Adam, speaks the evil of since:
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If the eating of the Apple, committing that one sin, brought Condemnation upon all the World, how g eat must the evil of sin be!
If the eating of the Apple, committing that one since, brought Condemnation upon all the World, how g eat must the evil of since be!
cs dt n-vvg pp-f dt n1, vvg d crd n1, vvd n1 p-acp d dt n1, c-crq zz vvb zz dt n-jn pp-f n1 vbi!
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3. The fire of Hell speaks the evil of sin, for what is the fewel that the fire of hell feeds upon,
3. The fire of Hell speaks the evil of since, for what is the fuel that the fire of hell feeds upon,
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but sin; take sin away, and the fire of Hell will die, it will be quencht.
but since; take since away, and the fire of Hell will die, it will be quenched.
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4. The spoyl of Dutyes speaks it:
4. The spoil of Duties speaks it:
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One sinful thought, is enough to spoyl a prayer, to spoyl a Duty, to spoyl a Sermon:One sinful Thought, is enough to spoil a prayer, to spoil a Duty, to spoil a Sermon:
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And if one drop of Inke shall black a whole Glass of milk, how black is that Inke!
And if one drop of Ink shall black a Whole Glass of milk, how black is that Ink!
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5. The horror of Conscience speaks it;
5. The horror of Conscience speaks it;
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for, If but one sin set on upon the soul by God, doth put a man into such horror of Conscience,
for, If but one since Set on upon the soul by God, does put a man into such horror of Conscience,
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how great is the evil of sin! 6. The troublesomness of the relicks of sin in the Saints speaks it:
how great is the evil of since! 6. The troublesomeness of the Relics of since in the Saints speaks it:
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Sins in the Saints are but wasps without their sting, And if the wasps without their sting be so troublesom,
Sins in the Saints Are but wasps without their sting, And if the wasps without their sting be so troublesome,
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how troublesom are the wasps that have their stings in them; how troublesom is sin in it self!
how troublesome Are the wasps that have their stings in them; how troublesome is since in it self!
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But seventhly, and above all, The Blood of sprinkling speaks the evill of sin. For if the guilt of sin be so great that nothing can satisfie for it,
But seventhly, and above all, The Blood of sprinkling speaks the evil of since. For if the guilt of since be so great that nothing can satisfy for it,
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but the Blood of Jesus, and the Filth of sin be so great that nothing can fetch out the stain thereof,
but the Blood of jesus, and the Filth of since be so great that nothing can fetch out the stain thereof,
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but the blood of Jesus, How great, How hainous, How sinfull must the evil of sin be? The Blood of sprinkling speakes the evil of sin: And then
but the blood of jesus, How great, How heinous, How sinful must the evil of since be? The Blood of sprinkling speaks the evil of since: And then
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6ly As the Blood of sprinkling speaks the evil of sin, so it speakes the riches and the freeness of the Love of God.
6ly As the Blood of sprinkling speaks the evil of since, so it speaks the riches and the freeness of the Love of God.
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'Twas love in Jonathan to part with his Garment for David, What love is it in Christ, to part with his Blood for us? It was love that made Christ weep over Lazarus, They said, Behold how he loved him!
'Twas love in Johnathan to part with his Garment for David, What love is it in christ, to part with his Blood for us? It was love that made christ weep over Lazarus, They said, Behold how he loved him!
pn31|vbds n1 p-acp np1 pc-acp vvi p-acp po31 n1 p-acp np1, q-crq n1 vbz pn31 p-acp np1, pc-acp vvi p-acp po31 n1 p-acp pno12? pn31 vbds n1 cst vvd np1 vvb p-acp np1, pns32 vvd, vvb c-crq pns31 vvd pno31!
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And if his Tears speak his love, what doth his Blood? 'Tis love to give a cup of cold water to a Disciple, what is it then to give ones warm Blood unto Enemies,
And if his Tears speak his love, what does his Blood? It's love to give a cup of cold water to a Disciple, what is it then to give ones warm Blood unto Enemies,
cc cs po31 n2 vvb po31 n1, q-crq vdz po31 n1? pn31|vbz n1 pc-acp vvi dt n1 pp-f j-jn n1 p-acp dt n1, r-crq vbz pn31 av pc-acp vvi pig vvi n1 p-acp n2,
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Three things there are that do make a gift greatly free. 1. The greatness of the gift given,
Three things there Are that do make a gift greatly free. 1. The greatness of the gift given,
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— 2. The unworthiness of the Person given unto 3. And the greatness of the person that gives.
— 2. The unworthiness of the Person given unto 3. And the greatness of the person that gives.
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1. As for the gift it self, What greater than the Blood of Jesus? 2. As for the Persons given unto, who more unworthy then sinfull men?
1. As for the gift it self, What greater than the Blood of jesus? 2. As for the Persons given unto, who more unworthy then sinful men?
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3. As for the Person that doth give, who greater then God in the three Persons? The Father gives Christ to die:
3. As for the Person that does give, who greater then God in the three Persons? The Father gives christ to die:
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The Son dies and gives his Blood: And the Holy-Ghost comes and sprinkles it; for it is the work of the Holy-Ghost to sprinkle:
The Son die and gives his Blood: And the Holy ghost comes and sprinkles it; for it is the work of the Holy ghost to sprinkle:
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this is another thing that the Blood of Jesus speaks; It speakes the Riches and the freeness of the love of God:
this is Another thing that the Blood of jesus speaks; It speaks the Riches and the freeness of the love of God:
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these are the things that this blood of sprinkling speaketh.
these Are the things that this blood of sprinkling speaks.
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And now if you ask, How, and in what respects it speaketh better things than Abel, or then that of Abel: (For it may be translated both ways according to the several copies,
And now if you ask, How, and in what respects it speaks better things than Abel, or then that of Abel: (For it may be translated both ways according to the several copies,
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But take it according to our translation:
But take it according to our Translation:
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better than that of Abel, or then the blood of Abel. ) How and in what respects doth the blood of Jesus speak better things than the blood of Abel?
better than that of Abel, or then the blood of Abel.) How and in what respects does the blood of jesus speak better things than the blood of Abel?
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Why it speaks better things than the Personal blood of Abel — And it speakes better things than the Sacrificed blood of Abel.
Why it speaks better things than the Personal blood of Abel — And it speaks better things than the Sacrificed blood of Abel.
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It speakes better then the Personal blood of Abel:
It speaks better then the Personal blood of Abel:
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for the blood of Abel cryed for vengeance against his own Brother, But the blood of Jesus cries for mercy and for remission for his Enemyes: Father forgive them they know not what they do, said Christ when their hands were imbrewed in his blood:
for the blood of Abel cried for vengeance against his own Brother, But the blood of jesus cries for mercy and for remission for his Enemies: Father forgive them they know not what they do, said christ when their hands were imbrued in his blood:
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But others think rather that these words are to be understood of the sacrificed blood of Abel. And because Abel is the first that stands upon record in Scripture for offering a sacrifice with blood, It is as if the Apostle should say, The sacrifice of Jesus on the Cross,
But Others think rather that these words Are to be understood of the sacrificed blood of Abel. And Because Abel is the First that Stands upon record in Scripture for offering a sacrifice with blood, It is as if the Apostle should say, The sacrifice of jesus on the Cross,
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and the blood of Jesus, speaketh better things than the sacrifice of Abel, or of all the sacrifices in the Old-Testament.
and the blood of jesus, speaks better things than the sacrifice of Abel, or of all the Sacrifices in the Old-Testament.
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And Indeed, This is more sutable to the scope of the Apostle here; For the design of the Apostle here, is, to shew the excellencie of New-Testament sacrifice,
And Indeed, This is more suitable to the scope of the Apostle Here; For the Design of the Apostle Here, is, to show the excellency of New testament sacrifice,
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and of the way of the New-Testament, above the Old. And if you look into the Scripture you find, that though in the Fourth of Genesis, it •s said, Abels blood cryed, yet notwithstanding i• is not said that Abel or his blood speaketh: bu• •n the Eleventh of the Hebrews 'tis said that, in point of sacrifice, By faith, Abel speaketh:
and of the Way of the New testament, above the Old. And if you look into the Scripture you find, that though in the Fourth of Genesis, it •s said, Abel's blood cried, yet notwithstanding i• is not said that Abel or his blood speaks: bu• •n the Eleventh of the Hebrews it's said that, in point of sacrifice, By faith, Abel speaks:
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By faith Abel offered unto God a more excellen• sacrifice then Cain, and by it he, being dead, yet spe•keth. By faith Abel offered unto God a more excellen• sacrifice then Cain, and by it he, being dead, yet spe•keth.
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In point of sacrifice by faith, he yet speaketh.
In point of sacrifice by faith, he yet speaks.
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And would you know how the blood of Jesus speaketh better things than the sacrificed blood of Abel,
And would you know how the blood of jesus speaks better things than the sacrificed blood of Abel,
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or than all the sacrifices of the old Testament. Thus.
or than all the Sacrifices of the old Testament. Thus.
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1. The blood of Jesus, and the sacrifice of Christ on the Cross, doth give efficacie unto all those sacrifices:
1. The blood of jesus, and the sacrifice of christ on the Cross, does give efficacy unto all those Sacrifices:
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What a•e all the Types and Ceremonies, but dead things without the thing Typified?
What a•e all the Types and Ceremonies, but dead things without the thing Typified?
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2. And though Abel offered an excellent sacrifice, he did not offer his own Blood: But Jesus did; he offered up himself by the Eternal Spirit,
2. And though Abel offered an excellent sacrifice, he did not offer his own Blood: But jesus did; he offered up himself by the Eternal Spirit,
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as in the 9th of the Heb.
as in the 9th of the Hebrew
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3. And though Abel, and the Fathers of the Old Testament offered excellent sacrifices, yet they offered often,
3. And though Abel, and the Father's of the Old Testament offered excellent Sacrifices, yet they offered often,
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and so those sacrifices could not make the Commers thereunto perfect, saith the Apostle, But Christ offered himself once for all. And so he hath for ever perfected them that are sanctified. Heb. 10. 4. Though Abel and the Fathers in the Old Testament did offer excellent sacrifices, yet their sacrifice was after their sin committed;
and so those Sacrifices could not make the Comers thereunto perfect, Says the Apostle, But christ offered himself once for all. And so he hath for ever perfected them that Are sanctified. Hebrew 10. 4. Though Abel and the Father's in the Old Testament did offer excellent Sacrifices, yet their sacrifice was After their since committed;
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when they had commited a sin, then they were to get a sacrifice, and possibly they might have died before the sacrifice; was offered:
when they had committed a since, then they were to get a sacrifice, and possibly they might have died before the sacrifice; was offered:
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but the sacrifice of Christ is, before our sin is committed; we cannot die between the sin and the sacrifice.
but the sacrifice of christ is, before our since is committed; we cannot die between the since and the sacrifice.
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5. And though Abel and the Fathers of the Old Testament offered excellent sacrifices, the blood whereof was sprinkled on the people,
5. And though Abel and the Father's of the Old Testament offered excellent Sacrifices, the blood whereof was sprinkled on the people,
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yet that was but to the purifying of the flesh, for saith the Apostle at the 13th v. of the 9th Chap. If the Blood of Bulls and of Goats,
yet that was but to the purifying of the Flesh, for Says the Apostle At the 13th v. of the 9th Chap. If the Blood of Bulls and of Goats,
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and the ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the flesh &c. But the sprinkling of the blood of Jesus, purgeth our Consciences from dead works.and the Ashes of an Heifer sprinkling the unclean, Sanctifieth to the purifying of the Flesh etc. But the sprinkling of the blood of jesus, Purgeth our Consciences from dead works.
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How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead works, to serve the living God. How much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead works, to serve the living God.
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Upon which words saith Capellus, you have here the excellencie of this offering above all other offerings in the World:
Upon which words Says Capellus, you have Here the excellency of this offering above all other offerings in the World:
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above the offerings of the Heathen, above the offerings of the Jews, above the offerings of the Christians. Above the offerings of the Heathens; for they sacrificed to Devills, but he offered himself without spot to God. — Above the sacrifice of the Jews; for their blood of sprinkling sanctifyed to the purifying of the Flesh, but this to the purging of your Conscience from dead works. — Above the offering of the Christians; for though Christians offer up spiritual sacrifices to God,
above the offerings of the Heathen, above the offerings of the jews, above the offerings of the Christians. Above the offerings of the heathens; for they sacrificed to Devils, but he offered himself without spot to God. — Above the sacrifice of the jews; for their blood of sprinkling sanctified to the purifying of the Flesh, but this to the purging of your Conscience from dead works. — Above the offering of the Christians; for though Christians offer up spiritual Sacrifices to God,
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as prayers, and thanksgivings, yet not without spot; but he offered himself through the Eternal spirit without spot to God.
as Prayers, and thanksgivings, yet not without spot; but he offered himself through the Eternal Spirit without spot to God.
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6. And then, Though A•el offered an excellent sacrifice, and so the Fathers of the Old Testament;
6. And then, Though A•el offered an excellent sacrifice, and so the Father's of the Old Testament;
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yet notwithstanding those were for themselves, and for those times. Abel offered for himself, and the Jews for themselves, for that time onely;
yet notwithstanding those were for themselves, and for those times. Abel offered for himself, and the jews for themselves, for that time only;
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but Christ offered a sacrifice for all the World, He is the Lamb of God that taketh away the sin of the World, and a Lamb slain from the beginning of the W•rld.
but christ offered a sacrifice for all the World, He is the Lamb of God that Takes away the since of the World, and a Lamb slave from the beginning of the W•rld.
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7. Again though Abel offered an excellent sacrifice, and the Fathers of the Old Testament offe•ed excellent sacrifices,
7. Again though Abel offered an excellent sacrifice, and the Father's of the Old Testament offe•ed excellent Sacrifices,
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and the blood thereof was sprinkled; yet it was not sprinkled upon all things, but in the 9th Heb: 'tis said,
and the blood thereof was sprinkled; yet it was not sprinkled upon all things, but in the 9th Hebrew: it's said,
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Moreover he sprinkled with blood both the Tabernacle, and all the Vessels of the Ministry, and almost all things are by the Law purged with blood;
Moreover he sprinkled with blood both the Tabernacle, and all the Vessels of the Ministry, and almost all things Are by the Law purged with blood;
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It was but almost, but now by the blood of Jesus all things are purged and cleansed, not almost, but all things are purged and cleansed.
It was but almost, but now by the blood of jesus all things Are purged and cleansed, not almost, but all things Are purged and cleansed.
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Thus now you see what this blood of sprinkling speaketh, and how it speaketh better things then the blood of Abel; better than his Personal blood,
Thus now you see what this blood of sprinkling speaks, and how it speaks better things then the blood of Abel; better than his Personal blood,
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and better than his sacrificed blood, and that's the second General. 3. Now 3, unto this blood of sprinkling are we come in these Gospel-t•mes.
and better than his sacrificed blood, and that's the second General. 3. Now 3, unto this blood of sprinkling Are we come in these Gospel-t•mes.
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We are not come unto the blood of Bulls and Goats, and heifers, but we are come unto the blood of Jesus the blood of sprinkling.
We Are not come unto the blood of Bulls and Goats, and heifers, but we Are come unto the blood of jesus the blood of sprinkling.
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For what is the dispensation that we are now under, but the dispensation of a cruc•fied Christ? There are two Comings of Christ mention'd in the Scripture A coming in a way of meanness, riding upon an Ass:
For what is the Dispensation that we Are now under, but the Dispensation of a cruc•fied christ? There Are two Comings of christ mentioned in the Scripture A coming in a Way of meanness, riding upon an Ass:
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his first coming is in a way of humiliat•on, riding upon an Ass, and accordingly his Kingdom is a Kingdom of Patience.
his First coming is in a Way of humiliat•on, riding upon an Ass, and accordingly his Kingdom is a Kingdom of Patience.
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And there is a coming second Coming of Christ, when he comes riding upon the Clouds in power and Great Glory,
And there is a coming second Coming of christ, when he comes riding upon the Clouds in power and Great Glory,
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and accordingly his Kingdom then shall be a Kingdom of power and Glory.
and accordingly his Kingdom then shall be a Kingdom of power and Glory.
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When Christ comes the second time we shall be under Glorious dispensations, but now we are under the first Coming of Christ,
When christ comes the second time we shall be under Glorious dispensations, but now we Are under the First Coming of christ,
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and therefore what is the Dispensation that now we are under, but the dispensation of a crucified Christ? — What doth a Preaching signifie and hold forth,
and Therefore what is the Dispensation that now we Are under, but the Dispensation of a Crucified christ? — What does a Preaching signify and hold forth,
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but Christ crucified? We Preach Christ crucified, saith, the Apostle — What do the Sacraments hold forth, why:
but christ Crucified? We Preach christ Crucified, Says, the Apostle — What do the Sacraments hold forth, why:
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This Cup is the New Testament in my Blood, saith he. So that now we are under the Dispensation of a crucified Christ.This Cup is the New Testament in my Blood, Says he. So that now we Are under the Dispensation of a Crucified christ.
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In the times of the Old Covenant, they did believe in God, and God himself was the first object of their Faith,
In the times of the Old Covenant, they did believe in God, and God himself was the First Object of their Faith,
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and so they came to Christ:
and so they Come to christ:
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now, in these times of the New Testament, the first and immediat object of our Faith, is the blood of Christ, Faith in the Blood of Christ, Rom: 3. So that (I say) It is the blood of Jesus that now we are come unto.
now, in these times of the New Testament, the First and immediate Object of our Faith, is the blood of christ, Faith in the Blood of christ, Rom: 3. So that (I say) It is the blood of jesus that now we Are come unto.
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Well but though in these Gospel-times we are now come to the blood of Jesus, the blood of sprinkling;
Well but though in these Gospel times we Are now come to the blood of jesus, the blood of sprinkling;
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yet, it may be, this blood of sprinkling may not be sprinkled upon my soul.
yet, it may be, this blood of sprinkling may not be sprinkled upon my soul.
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When may the blood of sprinkling be said to be sprinkled upon a mans soul? How shall I know,
When may the blood of sprinkling be said to be sprinkled upon a men soul? How shall I know,
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whether this blood of sprinkling be sprinkled upon my soul in particular; that's a Question of great Concernment: Thus therefore,
whither this blood of sprinkling be sprinkled upon my soul in particular; that's a Question of great Concernment: Thus Therefore,
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1. If it be your great work in all your Temptations, and upon all Occasions to apply your selves unto the blood of Jesus,
1. If it be your great work in all your Temptations, and upon all Occasions to apply your selves unto the blood of jesus,
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then is the blood of Jesus applyed to you, and so sprinkled on you:
then is the blood of jesus applied to you, and so sprinkled on you:
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The blood of Jesus is sprinkled on us by the Spirit of God, and when it's sprinkled by the Spirit of God, it is applyed.
The blood of jesus is sprinkled on us by the Spirit of God, and when it's sprinkled by the Spirit of God, it is applied.
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If you do make applications of your selves to Christ, certainly Christ hath made applications of Himself to you:
If you do make applications of your selves to christ, Certainly christ hath made applications of Himself to you:
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for all our grace is but a reflexion of his Grace;
for all our grace is but a reflection of his Grace;
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we love him, because he loved us first, and we choose him because he chose us first,
we love him, Because he loved us First, and we choose him Because he chosen us First,
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and we apply our selves to him, because he hath applyed himself unto us first.
and we apply our selves to him, Because he hath applied himself unto us First.
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If therefore in all Temptations, and upon all occasions, it be your great work to make an application of your selves unto the blood of Jesus,
If Therefore in all Temptations, and upon all occasions, it be your great work to make an application of your selves unto the blood of jesus,
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then hath the blood of Jesus been applyed to you, and sprinkled upon you.
then hath the blood of jesus been applied to you, and sprinkled upon you.
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2. If you ever have had such a sight of the blood of Christ, as that thereby you are purged from an evil Conscience,
2. If you ever have had such a sighed of the blood of christ, as that thereby you Are purged from an evil Conscience,
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Then hath this blood been applyed to, and sprinkled on you; They go together.
Then hath this blood been applied to, and sprinkled on you; They go together.
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In the 10th Heb. 22, its said, Let us draw neer with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, or purged: (the 9th of the Hebrews, calls it purged; ) having our hearts sprinkled from an evil Conscience.
In the 10th Hebrew 22, its said, Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, or purged: (the 9th of the Hebrews, calls it purged;) having our hearts sprinkled from an evil Conscience.
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What is that? why an evil Conscience is an evil Conscience two wayes — either because it is a sluggish Conscience,
What is that? why an evil Conscience is an evil Conscience two ways — either Because it is a sluggish Conscience,
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and don't stirr us up unto our duty, and accuse for sin; — or else because it is a clamorous and despondent Conscience.
and don't stir us up unto our duty, and accuse for since; — or Else Because it is a clamorous and despondent Conscience.
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Now if you have had such a sight of the blood of Jesus as hath quickned your Conscience,
Now if you have had such a sighed of the blood of jesus as hath quickened your Conscience,
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and wakened your Conscience, and yet pacified your Conscience at the same time, Then have you been sprinkled with this blood of Jesus.
and wakened your Conscience, and yet pacified your Conscience At the same time, Then have you been sprinkled with this blood of jesus.
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You see how they go together, in the 10th Chap. 1.2, 3. v. But,
You see how they go together, in the 10th Chap. 1.2, 3. v. But,
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3. If you have a continual sight and remembrance of the blood of Iesus in all your goings out,
3. If you have a continual sighed and remembrance of the blood of Iesus in all your goings out,
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and your comings in, Then hath the blood of Iesus, been sprinkled upon you:
and your comings in, Then hath the blood of Iesus, been sprinkled upon you:
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When the destroying Angel passed over the houses of the Israelites, the Posts were sprinkled with the blood of the Lamb:
When the destroying Angel passed over the houses of the Israelites, the Posts were sprinkled with the blood of the Lamb:
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The Posts; And why their Posts? But that in all their goings out, and their comings in, they might have an eye thereunto:
The Posts; And why their Posts? But that in all their goings out, and their comings in, they might have an eye thereunto:
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So now, how is it with me? Do I, not onely find the virtue of the Lord Christ within me? But that in all my goings out,
So now, how is it with me? Do I, not only find the virtue of the Lord christ within me? But that in all my goings out,
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and comings in, I have an eye unto his blood; then is his blood sprinkled upon my posts, and applied unto me.
and comings in, I have an eye unto his blood; then is his blood sprinkled upon my posts, and applied unto me.
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4. If that you do walk in the Light, as God is in the Light;
4. If that you do walk in the Light, as God is in the Light;
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then the blood of Iesus hath been, and is, sprinkled upon you, and applied to you: 1 John 1.7.
then the blood of Iesus hath been, and is, sprinkled upon you, and applied to you: 1 John 1.7.
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But if we walk in the Light, as he is in the Light, we have fellowship one with another, But if we walk in the Light, as he is in the Light, we have fellowship one with Another,
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and the Blood of Jesus Christ his Son cleanseth us from all sin. and the Blood of jesus christ his Son Cleanseth us from all since.
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— If we walk in the Light, as he is in the Light? — What's that? — How is God and Christ in the Light;
— If we walk in the Light, as he is in the Light? — What's that? — How is God and christ in the Light;
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— why he is in the Light certainly, in regard of Grace and Holiness. So he is in the Light, and to that purpose the Apostle speaks here:
— why he is in the Light Certainly, in regard of Grace and Holiness. So he is in the Light, and to that purpose the Apostle speaks Here:
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So then, Although you cannot walk in the Light of Comfort, but as a child of Light walking in darkness; So then, Although you cannot walk in the Light of Comfort, but as a child of Light walking in darkness;
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yet if you do walk in the Light of Holiness, walk in the Light, as God is in the Light;yet if you do walk in the Light of Holiness, walk in the Light, as God is in the Light;
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then certainly, the blood of Iesus Christ hath cleansed you, and so hath been sprinkled upon you.
then Certainly, the blood of Iesus christ hath cleansed you, and so hath been sprinkled upon you.
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5. If you are indeed separated and set apart for God, and for the Work and Service of God,
5. If you Are indeed separated and Set apart for God, and for the Work and Service of God,
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then is the blood of Iesus sprinkled upon you: He that is dipt in this bloud of sprinkling, is separated.
then is the blood of Iesus sprinkled upon you: He that is dipped in this blood of sprinkling, is separated.
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You shall observe, that when the Priests were Consecrated, the tip of the right Ear was sprinkled with bloud,
You shall observe, that when the Priests were Consecrated, the tip of the right Ear was sprinkled with blood,
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and the Thumb of the right hand, and the Toe of the right Foot: — And not onely the Priests, when they were consecrated were so sprinkled:
and the Thumb of the right hand, and the Toe of the right Foot: — And not only the Priests, when they were consecrated were so sprinkled:
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But when a man was cleansed from his Leprosie, he was so sprinkled also. You have them both in Levi•. concerning Aaron, Levit. 8.23.
But when a man was cleansed from his Leprosy, he was so sprinkled also. You have them both in Levi•. Concerning Aaron, Levit. 8.23.
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He slew the Ram, and Moses took of the bloud of it, and put it upon the tip of Aarons right ear,
He slew the Ram, and Moses took of the blood of it, and put it upon the tip of Aaron's right ear,
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and upon the thumb of his right hand, and upon the great Toe of his right foot:
and upon the thumb of his right hand, and upon the great Toe of his right foot:
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This in regard of Aaron. — In regard of the Leprosie, you have it in the 14 of Levit. And of the rest of the Oyl that is in his hand, shall the Priest put upon the tip of the right Ear of him that is to be cleansed,
This in regard of Aaron. — In regard of the Leprosy, you have it in the 14 of Levit. And of the rest of the Oil that is in his hand, shall the Priest put upon the tip of the right Ear of him that is to be cleansed,
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and upon the Thumb of his right hand, and upon the great Toe of his right Foot, upon the blood of the Trespass-offering: and upon the Thumb of his right hand, and upon the great Toe of his right Foot, upon the blood of the Trespass offering:
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And so in regard of Blood, as well as of Oyl — what's the meaning of this, that the tip of the right ear was to be toucht with bloud,
And so in regard of Blood, as well as of Oil — what's the meaning of this, that the tip of the right ear was to be touched with blood,
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and the thumb of the right hand was to be touched with bloud; and the toe of the right foot with bloud, both when the Priest was consecrated,
and the thumb of the right hand was to be touched with blood; and the toe of the right foot with blood, both when the Priest was consecrated,
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and when the Leprosie was cleansed? But to shew thus much, That the whole man is to be set a part for God.
and when the Leprosy was cleansed? But to show thus much, That the Whole man is to be Set a part for God.
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— The Ear of his understanding and knowing part, is to be set aside for God.
— The Ear of his understanding and knowing part, is to be Set aside for God.
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— The Thumb of his hand, the believing part, (by Faith we lay hold) is to be set apart for God.
— The Thumb of his hand, the believing part, (by Faith we lay hold) is to be Set apart for God.
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— And the great Toe of the right foot, the Practical part of life and conversation:
— And the great Toe of the right foot, the Practical part of life and Conversation:
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The whole man is to be set apart for God, where this sprinkling comes:
The Whole man is to be Set apart for God, where this sprinkling comes:
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So that look therefore, when a man is set apart for the Worship and Service of God, Ear,
So that look Therefore, when a man is Set apart for the Worship and Service of God, Ear,
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and Hand, and Foot, set a part for the Worship and Service of God; then he is said to be sprinkled with this blood of Sprinkling.
and Hand, and Foot, Set a part for the Worship and Service of God; then he is said to be sprinkled with this blood of Sprinkling.
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6. Once more, If that you have had such a prospect of Christ crucified, and have seen what great and wonderful things Christ hath done and suffered, insomuch as your hearts have been astonied therewithal;
6. Once more, If that you have had such a prospect of christ Crucified, and have seen what great and wondered things christ hath done and suffered, insomuch as your hearts have been astonished therewithal;
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then have your souls been sprinkled with this blood:
then have your Souls been sprinkled with this blood:
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See how they go together, Isa. 52.13, 14, 15. Behold, My Servant shall deal prudently, he shall be exalted and extolled,
See how they go together, Isaiah 52.13, 14, 15. Behold, My Servant shall deal prudently, he shall be exalted and extolled,
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and be very high, (speaking of Christ).and be very high, (speaking of christ).
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As many were astonied at him, (his Visage was so marred, more than any mans, As many were astonished At him, (his Visage was so marred, more than any men,
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and his Form, more than the Sons of men) so shall he sprinkle many Nations;
and his From, more than the Sons of men) so shall he sprinkle many nations;
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the Kings shall shut their mouths at him, for that which had n•t been to•d them, shall they see,
the Kings shall shut their mouths At him, for that which had n•t been to•d them, shall they see,
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and that which they had not heard, shall they consider. and that which they had not herd, shall they Consider.
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Where this bloud is sprinkled, there comes Astonishment at the Mirror, and Wisdom and Mystery of a crucified Christ.
Where this blood is sprinkled, there comes Astonishment At the Mirror, and Wisdom and Mystery of a Crucified christ.
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So that thus now you see, that we are come unto this bloud of Sprinkling;
So that thus now you see, that we Are come unto this blood of Sprinkling;
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and how a man shall know whether his own soul be sprinkled with this bloud of sprinkling in particular.
and how a man shall know whither his own soul be sprinkled with this blood of sprinkling in particular.
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And is this a small matter?
And is this a small matter?
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4. The fourth thing tells us, It is a priviledge, and a very great priviledge to come unto the bloud of sprinkling;
4. The fourth thing tells us, It is a privilege, and a very great privilege to come unto the blood of sprinkling;
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it is a very great priviledge, to be sprinkled with this bloud of Sprinkling.
it is a very great privilege, to be sprinkled with this blood of Sprinkling.
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It was a very great priviledge for the Jews, to have a sacrifice by them at hand,
It was a very great privilege for the jews, to have a sacrifice by them At hand,
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when they had committed sin, to have the bloud of sprinkling by them. — But alas, what's that to this, what was that sacrifice to this of Christ,
when they had committed since, to have the blood of sprinkling by them. — But alas, what's that to this, what was that sacrifice to this of christ,
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and what was that bloud to this of Christ;
and what was that blood to this of christ;
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and what was that sprinkling unto this sprinkling of the bloud of Jesus? Look what difference is between the Type, and the thing Typified.
and what was that sprinkling unto this sprinkling of the blood of jesus? Look what difference is between the Type, and the thing Typified.
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— Look what difference there is between the bloud of Bulls and Goats, and the bloud of Jesus.
— Look what difference there is between the blood of Bulls and Goats, and the blood of jesus.
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— Look what difference between Carnal, and Spiritual things;
— Look what difference between Carnal, and Spiritual things;
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so great a difference is there between the coming to the blood of Bulls and Goats,
so great a difference is there between the coming to the blood of Bulls and Goats,
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and the coming to, and being sprinkled with the bloud of Jesus.
and the coming to, and being sprinkled with the blood of jesus.
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Let me open this a little to you, if you be indeed come unto this blood of sprinkling,
Let me open this a little to you, if you be indeed come unto this blood of sprinkling,
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and be sprinkled with the blood of Jesus;
and be sprinkled with the blood of jesus;
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Then look whatsoever benefits do flow from the blood of Jesus, all those doe belong to you:
Then look whatsoever benefits do flow from the blood of jesus, all those do belong to you:
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And do you well consider what are the benefits that do flow from the blood of Jesus? Let me name some to you.
And do you well Consider what Are the benefits that do flow from the blood of jesus? Let me name Some to you.
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1. Thereby (in the General) we have redemption: In whom we have Redemption through his Blood. saith Paul, Ephes. 1. 2. Thereby the Covenant of Grace, is ratified and confirmed, Heb. 9. at large.
1. Thereby (in the General) we have redemption: In whom we have Redemption through his Blood. Says Paul, Ephesians 1. 2. Thereby the Covenant of Grace, is ratified and confirmed, Hebrew 9. At large.
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3. Thereby the Church of God is purchased, Acts 20. purchased by his bloud; By the bloud of God.
3. Thereby the Church of God is purchased, Acts 20. purchased by his blood; By the blood of God.
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4. Thereby the Wall of Partition, made between Jew and Gentile, God and us, is broken down, Ephes. 2.13. 5. Thereby all things in Heaven and Earth, are reconciled, Col. 1.20. 6. Thereby are your souls justified, and your sins pardoned;
4. Thereby the Wall of Partition, made between Jew and Gentile, God and us, is broken down, Ephesians 2.13. 5. Thereby all things in Heaven and Earth, Are reconciled, Col. 1.20. 6. Thereby Are your Souls justified, and your Sins pardoned;
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In whom we have Redemption through his bloud, The forgiveness of our sins, Ephes. 1. 7. Thereby are you washed, and cleansed, and sanctified;
In whom we have Redemption through his blood, The forgiveness of our Sins, Ephesians 1. 7. Thereby Are you washed, and cleansed, and sanctified;
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The blood of Jesus cleanseth from all iniquity, 1 Iohn 1. 8. Thereby is your great adversary Satan routed, and overcome, and spoyled;The blood of jesus Cleanseth from all iniquity, 1 John 1. 8. Thereby is your great adversary Satan routed, and overcome, and spoiled;
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Rev. 12. They overcame him by the bloud of the Lamb. Rev. 12. They overcame him by the blood of the Lamb.
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9. Thereby Christ is made welcome by his Father, when he comes into Heaven in your name, to intercede for you.
9. Thereby christ is made welcome by his Father, when he comes into Heaven in your name, to intercede for you.
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In the times of the Old Testament, the high Priest went into the Holy of holiest,
In the times of the Old Testament, the high Priest went into the Holy of Holiest,
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and carried bloud, and sprinkled the Mercy-Seat seven times:
and carried blood, and sprinkled the Mercy-Seat seven times:
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But the high Priest did not sit down. Now in the 10. of Heb. 11. it's said:
But the high Priest did not fit down. Now in the 10. of Hebrew 11. it's said:
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And every high Priest standeth dayly ministring, and offering often times the same sacrifices, which can never take away sins:
And every high Priest Stands daily ministering, and offering often times the same Sacrifices, which can never take away Sins:
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But this man, after he had offered one sacrifice for sins for ever, sat down at the right Hand of God the Father.
But this man, After he had offered one sacrifice for Sins for ever, sat down At the right Hand of God the Father.
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The high Priest did not then sit down, but now when Christ comes into Heaven with your names upon his Heart, to sprinkle the Mercy-Seat with his bloud;
The high Priest did not then fit down, but now when christ comes into Heaven with your names upon his Heart, to sprinkle the Mercy-Seat with his blood;
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Come my Son, saith the Father, sit down and welcome, upon this account. Come my Son, Says the Father, fit down and welcome, upon this account.
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10. And thereby also have you entrance into the Holy of holiest, as in the 10th. of the Heb.
10. And thereby also have you Entrance into the Holy of Holiest, as in the 10th. of the Hebrew
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11. And if indeed you be sprinkled with this bloud of sprinkling, then are you at one with the Mercy-Seat:
11. And if indeed you be sprinkled with this blood of sprinkling, then Are you At one with the Mercy-Seat:
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'Tis the same blood that's sprinkled upon the Mercy-Seat in Heaven, and that's sprinkled upon your souls here on Earth: It's the same blood that's sprinkled upon the Mercy-Seat in Heaven, and that's sprinkled upon your Souls Here on Earth:
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The same bloud in the time of the Old Testament, that was sprinkled upon the people, was sprinkled upon the Altar, and the Mercy-seat;
The same blood in the time of the Old Testament, that was sprinkled upon the people, was sprinkled upon the Altar, and the Mercy-seat;
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so the same bloud that's now in Heaven, sprinkled upon the Mercy-seat, is sprinkled upon your hearts.
so the same blood that's now in Heaven, sprinkled upon the Mercy-seat, is sprinkled upon your hearts.
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12. If you are sprinkled with this bloud of sprinkling, then all the Promises are yours;
12. If you Are sprinkled with this blood of sprinkling, then all the Promises Are yours;
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for all the Promises are, Yea, and Amen in Christ:
for all the Promises Are, Yea, and Amen in christ:
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And if Christs bloud be sprinkled on you, and applied to you, then may you apply the Promises to your selves.
And if Christ blood be sprinkled on you, and applied to you, then may you apply the Promises to your selves.
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13. And if indeed, you be sprinkled with this bloud of sprinkling, then are all things clean unto you;
13. And if indeed, you be sprinkled with this blood of sprinkling, then Are all things clean unto you;
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for as the bloud of sprinkling, is sprinkled upon your souls, so are all your Injoyments be sprinkled with it.
for as the blood of sprinkling, is sprinkled upon your Souls, so Are all your Enjoyments be sprinkled with it.
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14. And if you be indeed sprinkled with the bloud of Jesus, then may you go away, and say;
14. And if you be indeed sprinkled with the blood of jesus, then may you go away, and say;
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Now are all the blessings of the Covenant mine: The day that you are sprinkled with the bloud of Iesus, you may say;
Now Are all the blessings of the Covenant mine: The day that you Are sprinkled with the blood of Iesus, you may say;
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now know I, that my sins are pardoned: Mercy is mine, and Pardon is mine, and Adoption is mine.
now know I, that my Sins Are pardoned: Mercy is mine, and Pardon is mine, and Adoption is mine.
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As, when the Psalmist had a sight of God, he cried out, and said: Gilead is mine, and Manasseh is mine;
As, when the Psalmist had a sighed of God, he cried out, and said: Gilead is mine, and Manasses is mine;
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So the day that you have this sight of God, in being sprinkled with the bloud of Iesus, you may cry out and say:
So the day that you have this sighed of God, in being sprinkled with the blood of Iesus, you may cry out and say:
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Not, Gilead is mine, and Manasseh is mine;
Not, Gilead is mine, and Manasses is mine;
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But, Pardon is mine, and Adoption is mine, and Heaven is mine, and God is mine for ever:
But, Pardon is mine, and Adoption is mine, and Heaven is mine, and God is mine for ever:
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Oh! Who would not labour to get his soul sprinkled now with the bloud of sprinkling?
Oh! Who would not labour to get his soul sprinkled now with the blood of sprinkling?
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5. You will say (in the fifth and last place) 'Tis a great priviledge to be sprinkled with the bloud of sprinkling: We grant it.
5. You will say (in the fifth and last place) It's a great privilege to be sprinkled with the blood of sprinkling: We grant it.
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But what shall we do, that even we may get our souls sprinkled with the bloud of Iesus, the bloud of sprinkling?
But what shall we do, that even we may get our Souls sprinkled with the blood of Iesus, the blood of sprinkling?
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First of all you must know, That there is a two-fold sprinkling, with the bloud of Sprinkling.
First of all you must know, That there is a twofold sprinkling, with the blood of Sprinkling.
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— There is an Initial sprinkling, — and a Renewed sprinkling: As there is an Initial Repentance, and a Renewed Repentance;
— There is an Initial sprinkling, — and a Renewed sprinkling: As there is an Initial Repentance, and a Renewed Repentance;
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so there is an Initial Sprinkling, and a Renewed Sprinkling.
so there is an Initial Sprinkling, and a Renewed Sprinkling.
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An Initial sprinkling, and that's a mans first Conversion, when he is justified, according to that in the 1 Cor. 6.11.
an Initial sprinkling, and that's a men First Conversion, when he is justified, according to that in the 1 Cor. 6.11.
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Such were some of you, but you are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, Such were Some of you, but you Are washed, but you Are sanctified, but you Are justified, in the Name of the Lord jesus,
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and by the Spirit of our God. Here's the Initial sprinkling.and by the Spirit of our God. Here's the Initial sprinkling.
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The Renewed sprinkling, is upon a two-fold account, — 1. Upon the account of some great sin committed, — and 2. Upon the account of some special duty to be performed.
The Renewed sprinkling, is upon a twofold account, — 1. Upon the account of Some great since committed, — and 2. Upon the account of Some special duty to be performed.
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A fresh sprinkling there must be upon some great sin committed: So in the 51 Psalm, saith David, Wash me throughly from mine iniquity:
A fresh sprinkling there must be upon Some great since committed: So in the 51 Psalm, Says David, Wash me thoroughly from mine iniquity:
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He had sin'd a great sin, but his sin was pardoned, Psal. 51. Title, A Psal• of David, when Nathan the Prophet came unto him that was, after Nathan came to him.
He had sinned a great since, but his since was pardoned, Psalm 51. Title, A Psal• of David, when Nathan the Prophet Come unto him that was, After Nathan Come to him.
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— And what di• Nathan say, he told him his sin was pardoned, yet saith David, v. 7. Purge me with Hysop, I must have a fresh sprinkling;
— And what di• Nathan say, he told him his since was pardoned, yet Says David, v. 7. Purge me with Hyssop, I must have a fresh sprinkling;
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after some great sin committed there must be a fresh sprinkling with the blood of Jesus. After Some great since committed there must be a fresh sprinkling with the blood of jesus.
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And upon duty to be performed, especially some great duty to be performed, there must also be a fresh sprinkling.
And upon duty to be performed, especially Some great duty to be performed, there must also be a fresh sprinkling.
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In the 10th Heb. 22. Paul saith, Let us draw neer with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil conscience,
In the 10th Hebrew 22. Paul Says, Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water: and our bodies washed with pure water:
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— why our bodies washed with pure water? It relates to the washings in the Old Testament:
— why our bodies washed with pure water? It relates to the washings in the Old Testament:
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when the Priests were to come to offer a sacrifice, there was a Laver, and they were then to wash themselves;
when the Priests were to come to offer a sacrifice, there was a Laver, and they were then to wash themselves;
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so, saith the Apostle, let us draw neer to God, having our hearts sprinkled from an evil conscience,
so, Says the Apostle, let us draw near to God, having our hearts sprinkled from an evil conscience,
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and our bodies washed with pure water;
and our bodies washed with pure water;
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because upon a new address to God, a fresh sprinkling with the blood of Jesus is to be had.
Because upon a new address to God, a fresh sprinkling with the blood of jesus is to be had.
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'Tis not enough to have an old sprinkling with the blood of Jesus, but upon all our approaches to God, especially after some great sin committed,
It's not enough to have an old sprinkling with the blood of jesus, but upon all our Approaches to God, especially After Some great since committed,
pn31|vbz xx av-d pc-acp vhi dt j vvg p-acp dt n1 pp-f np1, cc-acp p-acp d po12 n2 p-acp np1, av-j p-acp d j n1 vvn,
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or some special duty to be performed, we must come and get a fresh sprinkling with the blood of Jesus.
or Some special duty to be performed, we must come and get a fresh sprinkling with the blood of jesus.
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2. You must know also, that though you have bin very great sinners, yet you are not uncapable of this sprinkling with the blood of Jesus.
2. You must know also, that though you have been very great Sinners, yet you Are not uncapable of this sprinkling with the blood of jesus.
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The Apostle saith in that place of the Corinthians: Such were some of you;
The Apostle Says in that place of the Corinthians: Such were Some of you;
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— what such? v. 9. Know ye not that the unrighteous shall not inherit the Kingdome of God.
— what such? v. 9. Know you not that the unrighteous shall not inherit the Kingdom of God.
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Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with man-kind,
Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor abusers of themselves with mankind,
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nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God.
nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God.
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And such were some of you;
And such were Some of you;
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but ye are washed, — how? — why ye are justified in the name of our Lord Jesus,
but you Are washed, — how? — why you Are justified in the name of our Lord jesus,
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and by the Spirit of our God, which sprinkles, which applies the blood of Christ:and by the Spirit of our God, which sprinkles, which Applies the blood of christ:
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So then, though ye have bin great sinners, yet you are not uncapable of being sprinkled with this blood of sprinkling.
So then, though you have been great Sinners, yet you Are not uncapable of being sprinkled with this blood of sprinkling.
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3. You must know this also, that there is nothing on this side the blood of Jesus, this blood of sprinkling, that can cleanse you:
3. You must know this also, that there is nothing on this side the blood of jesus, this blood of sprinkling, that can cleanse you:
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If any thing should bid for our cleansing, methinks it should be our sufferings and persecutions for the name of God;
If any thing should bid for our cleansing, methinks it should be our sufferings and persecutions for the name of God;
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but look into the 7th Rev. 14th it's said, These are they which came out of great Tribulations,
but look into the 7th Rev. 14th it's said, These Are they which Come out of great Tribulations,
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and have washed their Robes, and made them white in the Blood of the Lamb. and have washed their Robes, and made them white in the Blood of the Lamb.
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— They have washed their Robes, — how? what, with their great Tribulations? — No, They came out of great Tribulations,
— They have washed their Robes, — how? what, with their great Tribulations? — No, They Come out of great Tribulations,
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but their Tribulations dont wash them:
but their Tribulations doubt wash them:
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these are they that came out of great Tribulation, and have washed their robes and made them white in the blood of the Lamb.
these Are they that Come out of great Tribulation, and have washed their robes and made them white in the blood of the Lamb.
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Nothing on this side Christ, and this blood of sprinkling, can cleanse your souls. But,
Nothing on this side christ, and this blood of sprinkling, can cleanse your Souls. But,
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4. Though there be nothing on this side Christ that can cleanse your souls, but the blood of Jesus,
4. Though there be nothing on this side christ that can cleanse your Souls, but the blood of jesus,
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yet it is the Spirit of Christ that must sprinkle it. The blood of Jesus is then sprinkled, when it is applied:
yet it is the Spirit of christ that must sprinkle it. The blood of jesus is then sprinkled, when it is applied:
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now this is the work of the Holy Ghost, I will sprinkle you with clean water, I le wash you with water? As it is a derogation to the blood of Christ to go to any else for cleansing;
now this is the work of the Holy Ghost, I will sprinkle you with clean water, I le wash you with water? As it is a derogation to the blood of christ to go to any Else for cleansing;
av d vbz dt n1 pp-f dt j n1, pns11 vmb vvi pn22 p-acp j n1, pns11 fw-fr vvb pn22 p-acp n1? p-acp pn31 vbz dt n1 p-acp dt n1 pp-f np1 pc-acp vvi p-acp d av p-acp vvg;
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So 'tis a derogation to the Spirit of Christ to go to any else for sprinkling,
So it's a derogation to the Spirit of christ to go to any Else for sprinkling,
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or to go to any else for that application of the Blood of Christ. or to go to any Else for that application of the Blood of christ.
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'Tis onely the Spirit of Christ that must sprinkle this blood upon your and my soul.
It's only the Spirit of christ that must sprinkle this blood upon your and my soul.
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5. Though this sprinkling must be done only by the Spirit;
5. Though this sprinkling must be done only by the Spirit;
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Yet notwithstanding this blood of Jesus is sprinkled by the ordinance in the hand of the Spirit;
Yet notwithstanding this blood of jesus is sprinkled by the Ordinance in the hand of the Spirit;
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by the preaching of the Gospel. He preaches not that sprinkles not the blood of Christ in preaching;
by the preaching of the Gospel. He Preaches not that sprinkles not the blood of christ in preaching;
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and especially by that great ordinance of the Lords Supper.
and especially by that great Ordinance of the lords Supper.
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You may observe therefore, that the same words that were used in the Old Testament when they sprinkled the blood, This is the blood of the Covenant, as in the 9th of the Hebrews, are used by our Saviour Christ at the Lords Supper:
You may observe Therefore, that the same words that were used in the Old Testament when they sprinkled the blood, This is the blood of the Covenant, as in the 9th of the Hebrews, Are used by our Saviour christ At the lords Supper:
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This Cup is the New Testament in my blood, &c. Why so? but to shew thus much, that this ordinance of the Lords Supper, is the Hysop in the hand of the Spirit, whereby the souls of believers are sprinkled with a fresh sprinkling:This Cup is the New Testament in my blood, etc. Why so? but to show thus much, that this Ordinance of the lords Supper, is the Hyssop in the hand of the Spirit, whereby the Souls of believers Are sprinkled with a fresh sprinkling:
d n1 vbz dt j n1 p-acp po11 n1, av c-crq av? cc-acp pc-acp vvi av av-d, cst d n1 pp-f dt n2 n1, vbz dt n1 p-acp dt n1 pp-f dt n1, c-crq dt n2 pp-f n2 vbr vvn p-acp dt j vvg:
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Oh therefore who would not come to this ordinance of the Lords supper in a right way and manner.
O Therefore who would not come to this Ordinance of the lords supper in a right Way and manner.
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6. But then again, you must kn•w •lso that you must come for sprinkling with the great'st sense of unworthines that may be.
6. But then again, you must kn•w •lso that you must come for sprinkling with the greatest sense of unworthiness that may be.
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I• you look into the 19th of Numb. you shall find that he that sprink••d the blood, was to be unclean until the evening, v. 7. Then the Priest shall wash his cloaths,
I• you look into the 19th of Numb. you shall find that he that sprink••d the blood, was to be unclean until the evening, v. 7. Then the Priest shall wash his clothes,
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and he sh•l b• t•e his flesh in W•ter, and afterward he shall come into the Camp, And the Priest shall be unclean until the evening.
and he sh•l b• t•e his Flesh in W•ter, and afterwards he shall come into the Camp, And the Priest shall be unclean until the evening.
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At v. 6. The Priest shall take Cedar-wood, and Hysop, and Scarlet, and cast it into the midst of the burning or the Heifer; and then the Priest shall wash his cloaths,
At v. 6. The Priest shall take Cedarwood, and Hyssop, and Scarlet, and cast it into the midst of the burning or the Heifer; and then the Priest shall wash his clothes,
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and come into the Camp, and shall be unclean until the evening. And at the 8th v. He that burneth her sh•ll wash his cloathes in Water,
and come into the Camp, and shall be unclean until the evening. And At the 8th v. He that burns her sh•ll wash his clothes in Water,
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and bathe his flesh in Water, and shall be unclean until the evening.
and bathe his Flesh in Water, and shall be unclean until the evening.
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And a man that is clean shall gather up the Ashes of the Heifer, and lay them up without the Camp in a clean place,
And a man that is clean shall gather up the Ashes of the Heifer, and lay them up without the Camp in a clean place,
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and it shall be kept for the Congregation of the children of Israel for a Water of separation:
and it shall be kept for the Congregation of the children of Israel for a Water of separation:
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It is a purification for sin, and he that gathereth the Ashes of the Heifer, shall wash his cloaths, and be unclean until the evening.
It is a purification for since, and he that gathereth the Ashes of the Heifer, shall wash his clothes, and be unclean until the evening.
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— What's all this, but to shew thus much;
— What's all this, but to show thus much;
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That they might not come to this sacred Expiation, but with the greatest sense of their unworthiness;
That they might not come to this sacred Expiation, but with the greatest sense of their unworthiness;
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Plainly shewing thus much, That there is no medling with this blood of sprinkling, but with the greatest sense of our unworthiness of the blood of Jesus.
Plainly showing thus much, That there is no meddling with this blood of sprinkling, but with the greatest sense of our unworthiness of the blood of jesus.
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Now therefore, do you desire that you may be sprinkled with this blood of sprinkling? then, whensoever you go to the blood of Jesus,
Now Therefore, do you desire that you may be sprinkled with this blood of sprinkling? then, whensoever you go to the blood of jesus,
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and look upon it, go with the greatest sense of your unworthiness of this blood;
and look upon it, go with the greatest sense of your unworthiness of this blood;
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then go to the Spirit of God (whose work alone it is) to apply and sprinkle,
then go to the Spirit of God (whose work alone it is) to apply and sprinkle,
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and then stand and wait where the Spirit stands with his Hysop to sprinkle the souls of men:
and then stand and wait where the Spirit Stands with his Hyssop to sprinkle the Souls of men:
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and so shall you be made partakers of this great priviledge.
and so shall you be made partakers of this great privilege.
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But suppose that I be sprinkled with the blood of Jesus, and that this blood of sprinkling hath indeed fallen upon my soul, what is my duty then?
But suppose that I be sprinkled with the blood of jesus, and that this blood of sprinkling hath indeed fallen upon my soul, what is my duty then?
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1. Then, Go away and doubt no more.
1. Then, Go away and doubt no more.
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When the sinning Jew was sprinkled, do you think he doubted whether he were pardoned or no? No surely, he did believe that he was pardoned,
When the sinning Jew was sprinkled, do you think he doubted whither he were pardoned or no? No surely, he did believe that he was pardoned,
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and that he was in Covenant with God. For those words were used, This is the Blood of the Covenant.
and that he was in Covenant with God. For those words were used, This is the Blood of the Covenant.
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And shall you be sprinkled with the blood of Jesus, and will you doubt whether you be in Covenant with the Lord by Grace or no? &c. This blood of sprinkling speaketh, and you have heard what it speaks;
And shall you be sprinkled with the blood of jesus, and will you doubt whither you be in Covenant with the Lord by Grace or no? etc. This blood of sprinkling speaks, and you have herd what it speaks;
cc vmb pn22 vbi vvn p-acp dt n1 pp-f np1, cc vmb pn22 vvi cs pn22 vbb p-acp n1 p-acp dt n1 p-acp n1 cc av-dx? av d n1 pp-f vvg vvz, cc pn22 vhb vvn r-crq pn31 vvz;
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— now then I pray take heed that you don't refuse him that speaketh from Heaven; mark how it follows, in the very next words to the Text, We are come to the Blood of sprinkling that speaketh better things then that of Abel.
— now then I pray take heed that you don't refuse him that speaks from Heaven; mark how it follows, in the very next words to the Text, We Are come to the Blood of sprinkling that speaks better things then that of Abel.
— av av pns11 vvb vvb n1 cst pn22 vdbx vvi pno31 cst vvz p-acp n1; vvb c-crq pn31 vvz, p-acp dt av ord n2 p-acp dt n1, pns12 vbr vvn p-acp dt n1 pp-f vvg cst vvz jc n2 cs d pp-f np1.
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See that ye refuse not him that speaketh, for if they escaped not who refused him that spoke on Earth, much more shall not we escape,
See that you refuse not him that speaks, for if they escaped not who refused him that spoke on Earth, much more shall not we escape,
n1 cst pn22 vvb xx pno31 cst vvz, c-acp cs pns32 vvd xx r-crq vvd pno31 cst vvd p-acp n1, av-d av-dc vmb xx pns12 vvi,
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if we turn away from him that speaketh from Heaven. Why man or woman!if we turn away from him that speaks from Heaven. Why man or woman!
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'tis Jesus that speaketh to thee, Jesus the Mediator of the Covenant that speakes un•o you to believe:
it's jesus that speaks to thee, jesus the Mediator of the Covenant that speaks un•o you to believe:
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What, are you sprinkled? go away then and doubt no more: but take heed that ye refuse not him that speaketh from Heaven. And secondly; Then also conclude and say;
What, Are you sprinkled? go away then and doubt no more: but take heed that you refuse not him that speaks from Heaven. And secondly; Then also conclude and say;
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Now know I that I shall be preserved from the destroyer. When the Isralites posts were sprinkled with the blood of the Lamb, They could say;
Now know I that I shall be preserved from the destroyer. When the Israelites posts were sprinkled with the blood of the Lamb, They could say;
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Now know I that I shall not be destroyed by this destroying Angel? Art thou sprinkled with the blood of Jesus, say then:
Now know I that I shall not be destroyed by this destroying Angel? Art thou sprinkled with the blood of jesus, say then:
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Now know I that I shall not be destroyed, but that the Angel shall pass over me in the destroying day.
Now know I that I shall not be destroyed, but that the Angel shall pass over me in the destroying day.
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3. Then also go away and be Contented with your Condition what ever it be:
3. Then also go away and be Contented with your Condition what ever it be:
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And well you may, if you be sprinkled with the blood of Jesus you are made partakers of the greatest priveledg that can be,
And well you may, if you be sprinkled with the blood of jesus you Are made partakers of the greatest priveledg that can be,
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and will you not then be contented with your Condition? Go away and be contented with your Conditions, saying I have now received the greatest privelege,
and will you not then be contented with your Condition? Go away and be contented with your Conditions, saying I have now received the greatest Privilege,
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for I am sprinkled with the blood of Jesus. therefore will I be contented with my Condition? What ever it be.
for I am sprinkled with the blood of jesus. Therefore will I be contented with my Condition? What ever it be.
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4. And then go away and praise God, and be very thankful;
4. And then go away and praise God, and be very thankful;
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Be very thankful to God the Father, and to the Lamb with whose blood you are sprinkled.
Be very thankful to God the Father, and to the Lamb with whose blood you Are sprinkled.
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Look into the 5th Rev. and you shall find, there are 3 quires of Praisers, and all praising upon the account of this blood:
Look into the 5th Rev. and you shall find, there Are 3 quires of Praisers, and all praising upon the account of this blood:
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And when he had opened the book, v. 9. the 24. Elders fell down before the Lamb, and they sung a new song:
And when he had opened the book, v. 9. the 24. Elders fell down before the Lamb, and they sung a new song:
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The four and twenty Elders (these are men) saying, Thou art worthy to take the Book,
The four and twenty Elders (these Are men) saying, Thou art worthy to take the Book,
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and to open the Seals thereof, for thou wast slain, and hast redeemed us to God by thy blood: and to open the Seals thereof, for thou wast slave, and hast redeemed us to God by thy blood:
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By thy bloud, here's the foot of the Song.
By thy blood, here's the foot of the Song.
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Then comes in the Angels, another Quire, praising God, v. 11. And I beheld, and I heard the Voice of many Angels round about the Throne,
Then comes in the Angels, Another Choir, praising God, v. 11. And I beheld, and I herd the Voice of many Angels round about the Throne,
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and the Beasts, and the Elders, and the number of them was ten thousand times ten thousand,
and the Beasts, and the Elders, and the number of them was ten thousand times ten thousand,
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and thousands of thousands, saying with a loud voices; Worthy is the Lamb that was slain; and thousands of thousands, saying with a loud voices; Worthy is the Lamb that was slave;
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see the foot of the song still, Worthy is the Lamb that was slain. Men praise upon this account, Angels praise upon this account also.
see the foot of the song still, Worthy is the Lamb that was slave. Men praise upon this account, Angels praise upon this account also.
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There's a third Quire, and those are other Creatures, vers. 13. And every Creature which is in Heaven,
There's a third Choir, and those Are other Creatures, vers. 13. And every Creature which is in Heaven,
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and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I, saying;
and on the Earth, and under the Earth, and such as Are in the Sea, and all that Are in them, herd I, saying;
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Blessing, Honour, Glory, and Power, be unto him that sitteth upon the Throne, and unto the Lamb: Blessing, Honour, Glory, and Power, be unto him that Sitteth upon the Throne, and unto the Lamb:
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The word slain is not there, but to the Lamb, that's all one: Now shall there be such praising God upon that account, for the Lambs being slain.
The word slave is not there, but to the Lamb, that's all one: Now shall there be such praising God upon that account, for the Lambs being slave.
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And are you indeed most concerned, and sprinkled with this blood of Jesus, this Lamb, and will not you praise God? O! Go away, and be for ever thankful!
And Are you indeed most concerned, and sprinkled with this blood of jesus, this Lamb, and will not you praise God? OH! Go away, and be for ever thankful!
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5. Go away and sin no more: Be not defiled with sin, for you see it cost dear to cleanse you.
5. Go away and sin no more: Be not defiled with since, for you see it cost dear to cleanse you.
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The bloud of Sprinkling, the bloud of Jesus. 6. And go away and honour God, yet more in believing.
The blood of Sprinkling, the blood of jesus. 6. And go away and honour God, yet more in believing.
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It may be there are some here, that never honoured God to this day, with a believing smile:
It may be there Are Some Here, that never honoured God to this day, with a believing smile:
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Man, Woman, art thou sprinkled, indeed sprinkled with the bloud of Jesus? Go away then,
Man, Woman, art thou sprinkled, indeed sprinkled with the blood of jesus? Go away then,
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2425
and honour the Lord, with one smile of Faith this day. 7. And to conclude all, Art thou indeed sprinkled with the bloud of Jesus;
and honour the Lord, with one smile of Faith this day. 7. And to conclude all, Art thou indeed sprinkled with the blood of jesus;
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then go away, and be sure that you never sell your Birth-right, for a mess of Pottage:
then go away, and be sure that you never fell your Birthright, for a mess of Pottage:
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Mark, how this Text comes in.
Mark, how this Text comes in.
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In this 12 of the Heb. the Apostle speaking of prophane Esau: Take heed, saith he, lest there be any Fornicator,
In this 12 of the Hebrew the Apostle speaking of profane Esau: Take heed, Says he, lest there be any Fornicator,
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or Prophane person, as Esau, who for one morsel of meat, sold his Birth-right:
or Profane person, as Esau, who for one morsel of meat, sold his Birthright:
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For ye know how that afterwards, when he would have inherited the blessing, he was rejected,
For you know how that afterwards, when he would have inherited the blessing, he was rejected,
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for he found no place of Repentance, though he sought it carefully with tears;
for he found no place of Repentance, though he sought it carefully with tears;
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for ye are not come to Mount Sinai, but ye are come to Mount Sion, and ye are come to Jesus, the Mediator of the Covenant,
for you Are not come to Mount Sinai, but you Are come to Mount Sion, and you Are come to jesus, the Mediator of the Covenant,
c-acp pn22 vbr xx vvn pc-acp vvi np1, p-acp pn22 vbr vvn pc-acp vvi np1, cc pn22 vbr vvn p-acp np1, dt n1 pp-f dt n1,
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and to the bloud of Sprinkling. and to the blood of Sprinkling.
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What then? O! Take heed you do not sell your Birth-right, for a mess of Pottage!
What then? OH! Take heed you do not fell your Birthright, for a mess of Pottage!
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— What is your Birth-right? The Gospel is your Birth-right, you are born there-to (through Grace:) And, What is your little estate, but a mess of Pottage;
— What is your Birthright? The Gospel is your Birthright, you Are born thereto (through Grace:) And, What is your little estate, but a mess of Pottage;
— q-crq vbz po22 n1? dt n1 vbz po22 n1, pn22 vbr vvn j (p-acp n1:) cc, q-crq vbz po22 j n1, cc-acp dt n1 pp-f n1;
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and what is your great estate, but a great boul of Pottage. O! Do not sell your birth-right for a mess of Pottage.and what is your great estate, but a great boul of Pottage. OH! Do not fell your birthright for a mess of Pottage.
cc q-crq vbz po22 j n1, cc-acp dt j j pp-f n1. uh vdb xx vvi po22 n1 p-acp dt n1 pp-f n1.
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You are sprinkled, and the bloud of sprinkling is upon you.
You Are sprinkled, and the blood of sprinkling is upon you.
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Then hold fast, keep your birth right, and never sell it for a mess of Pottage;
Then hold fast, keep your birth right, and never fell it for a mess of Pottage;
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for ye are come unto Jesus the Mediator of the New Covenant, and to the Blood of Sprinkling:
for you Are come unto jesus the Mediator of the New Covenant, and to the Blood of Sprinkling:
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That speaketh better things, than the bloud of Abel. And thus now I have done with the fourth Argument, and with this Text.
That speaks better things, than the blood of Abel. And thus now I have done with the fourth Argument, and with this Text.
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Think on these things, and the Lord bless them to you.
Think on these things, and the Lord bless them to you.
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The Sweetness and Profitableness of Divine Meditation. SERM. VII. Psalm. 164.34. My Meditation of him shall be sweet.
The Sweetness and Profitableness of Divine Meditation. SERMON. VII. Psalm. 164.34. My Meditation of him shall be sweet.
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THe Psalm, is a Psalm of Thanskiving;
THe Psalm, is a Psalm of Thanskiving;
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wherein the Psalmist doth call upon, and provoke himself to praise the Lord, upon the account of his Greatness, vers. •. Bless the Lord, O my soul;
wherein the Psalmist does call upon, and provoke himself to praise the Lord, upon the account of his Greatness, vers. •. Bless the Lord, Oh my soul;
c-crq dt n1 vdz vvi p-acp, cc vvi px31 pc-acp vvi dt n1, p-acp dt n1 pp-f po31 n1, fw-la. •. vvb dt n1, uh po11 n1;
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O Lord my God, thou art very great, thou art clothed with Honour and Majesty. Which greatness of God is Illustrated, by the work of Creation, and Preservation.Oh Lord my God, thou art very great, thou art clothed with Honour and Majesty. Which greatness of God is Illustrated, by the work of Creation, and Preservation.
uh n1 po11 np1, pns21 vb2r av j, pns21 vb2r vvn p-acp n1 cc n1. r-crq n1 pp-f np1 vbz vvn, p-acp dt n1 pp-f n1, cc n1.
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By the work of Creation, from the 2. vers. unto the 25. By the work of Preservation;
By the work of Creation, from the 2. vers. unto the 25. By the work of Preservation;
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from the 25. unto the 33, Having called upon himself thus to praise the Lord, he resolves to do it;
from the 25. unto the 33, Having called upon himself thus to praise the Lord, he resolves to do it;
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I will sing unto the Lord as long as I live, I will sing praise unto my God, while I have my beeing. I will sing unto the Lord as long as I live, I will sing praise unto my God, while I have my being.
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And saith he, My Meditations of him shall be sweet, I will be glad in the Lord.
And Says he, My Meditations of him shall be sweet, I will be glad in the Lord.
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My Meditation of him shall be sweet. Take the words as they lie in themselves, and you have this Doctrine presently.My Meditation of him shall be sweet. Take the words as they lie in themselves, and you have this Doctrine presently.
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Doct. That 'tis a sweet thing for a gracious soul to meditate on God: Meditation work, is sweet work. Doct. That it's a sweet thing for a gracious soul to meditate on God: Meditation work, is sweet work.
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A gracious soul doth find sweetness, in meditating on God:
A gracious soul does find sweetness, in meditating on God:
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David was a gracious man, and he found sweetness in this work of Meditation on God.David was a gracious man, and he found sweetness in this work of Meditation on God.
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'Tis the property then of a gracious soul, to find sweetness in meditating on God. For the opening and prosecuting of which Argument;
It's the property then of a gracious soul, to find sweetness in meditating on God. For the opening and prosecuting of which Argument;
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First, We will inquire what this Meditation is, what is the true Nature and Notion of Meditation.First, We will inquire what this Meditation is, what is the true Nature and Notion of Meditation.
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2. How, and in what respects, a man may be said to meditate on God. 3. How it may appear, that it is a sweet thing to meditate on God, and the things of God.
2. How, and in what respects, a man may be said to meditate on God. 3. How it may appear, that it is a sweet thing to meditate on God, and the things of God.
crd uh-crq, cc p-acp r-crq vvz, dt n1 vmb vbi vvn pc-acp vvi p-acp np1. crd c-crq pn31 vmb vvi, cst pn31 vbz dt j n1 pc-acp vvi p-acp np1, cc dt n2 pp-f np1.
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4. I shall answer unto some Objections. And then shew how the work of Meditation, is to be carried on with sweetness:
4. I shall answer unto Some Objections. And then show how the work of Meditation, is to be carried on with sweetness:
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Which is my designe in the choice of these words. I.
Which is my Design in the choice of these words. I.
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As for the first, What the work of Meditation is, what's the true Notion of it:
As for the First, What the work of Meditation is, what's the true Notion of it:
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'Tis several wayes expressed in Scripture.
It's several ways expressed in Scripture.
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Sometimes it's call'd, a Remembring of God, in the 63 Psalm, When I remember thee upon my Bed, which is explained by that which follows, And meditate on thee, in the night watches.
Sometime it's called, a Remembering of God, in the 63 Psalm, When I Remember thee upon my Bed, which is explained by that which follows, And meditate on thee, in the night watches.
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Some times it's called, a Thinking on God; so in Psalm, 48.9. We have thought of thy loving kindness, O God.
some times it's called, a Thinking on God; so in Psalm, 48.9. We have Thought of thy loving kindness, Oh God.
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And sometimes it is called, a Musing on God:
And sometime it is called, a Musing on God:
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and so in the 143 Psalm, I remember the dayes of old, I meditate on all thy works, I muse on the work of thy hands.
and so in the 143 Psalm, I Remember the days of old, I meditate on all thy works, I muse on the work of thy hands.
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Thus it is severally exprest in Scripture Great Authors, do describe it several wayes.
Thus it is severally expressed in Scripture Great Authors, do describe it several ways.
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It is a vehement application of the soul, unto a thing, for the Investigation and Experimental knowledge thereof. So Gerson, and others.
It is a vehement application of the soul, unto a thing, for the Investigation and Experimental knowledge thereof. So Gerson, and Others.
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It is a studious action of the mind, whereby a man labours to find out some hidden truth; so Austine.
It is a studious actium of the mind, whereby a man labours to find out Some hidden truth; so Augustine.
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It is the exercise of a mans soul, whereby calling to Remembrance what he doth know already;
It is the exercise of a men soul, whereby calling to Remembrance what he does know already;
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he doth further think on't, and debate on't within himself, for his own profit and benefit; so Mr. Greenham. But plainly and briefly thus:
he does further think oned, and debate oned within himself, for his own profit and benefit; so Mr. Greenham. But plainly and briefly thus:
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It is the vehement, or intense application of the soul, unto some thing, whereby a mans mind doth ponder, dwell,
It is the vehement, or intense application of the soul, unto Some thing, whereby a men mind does ponder, dwell,
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and fix upon it, for his own profit and benefit. First, There must be the application of the soul, to some thing;
and fix upon it, for his own profit and benefit. First, There must be the application of the soul, to Some thing;
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and therefore sometimes it is expressed by laying of a thing to heart: The Righteous are taken away, and no man layes it to heart; no man considers on't:
and Therefore sometime it is expressed by laying of a thing to heart: The Righteous Are taken away, and no man lays it to heart; no man considers oned:
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If ye will not lay these things to heart, Mal. 2.2. &c. If you will not lay these things to heart, Malachi 2.2. etc.
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And as there must be an Application, so there must be a vehement and intense Application of the soul, unto a thing.
And as there must be an Application, so there must be a vehement and intense Application of the soul, unto a thing.
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For every Consideration don't make Meditation: Consideration heightned, makes Meditation. Meditation is the work of the whole soul:
For every Consideration don't make Meditation: Consideration heightened, makes Meditation. Meditation is the work of the Whole soul:
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The Mind acts, and the Memory acts, and the Affections act; Let the Words of my mouth, and the Meditations of my heart:
The Mind acts, and the Memory acts, and the Affections act; Let the Words of my Mouth, and the Meditations of my heart:
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It is an intense and a vehement application of the soul unto truth. But thirdly, There must be also a Fixation of the soul upon the thing:
It is an intense and a vehement application of the soul unto truth. But Thirdly, There must be also a Fixation of the soul upon the thing:
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It is not every slight and transient thought, that makes Meditation;
It is not every slight and Transient Thought, that makes Meditation;
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My meditation shall be of thee, all the d•y, Psal. 119. 'Tis, Actio cunctabunda, saith Alvares. A man may think on God every day,My meditation shall be of thee, all the d•y, Psalm 119. It's, Actio cunctabunda, Says Alvares. A man may think on God every day,
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and meditate on God no day: There must be a fixation of the soul upon some truth;
and meditate on God no day: There must be a fixation of the soul upon Some truth;
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a dwelling and fixing of the soul, upon some thing. But then, This must be in reference to ones own profit and benefit.
a Dwelling and fixing of the soul, upon Some thing. But then, This must be in Referente to ones own profit and benefit.
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Though I do think, and think much of sin, if I do not think thereof to leave it, it is not Meditation.
Though I do think, and think much of since, if I do not think thereof to leave it, it is not Meditation.
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— Though I think on the life and the death of Christ, if it be not to conform unto him, these thoughts will not amount to Meditation.
— Though I think on the life and the death of christ, if it be not to conform unto him, these thoughts will not amount to Meditation.
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— Though I think on the love and goodness of God, yet if it be not to get my heart inflam'd with love thereby, it will not amount to Meditation.
— Though I think on the love and Goodness of God, yet if it be not to get my heart inflamed with love thereby, it will not amount to Meditation.
— cs pns11 vvb p-acp dt n1 cc n1 pp-f np1, av cs pn31 vbb xx pc-acp vvi po11 n1 vvn p-acp n1 av, pn31 vmb xx vvi p-acp n1.
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Plainly then, Meditation for the true Nature, and the Notion of't, is a vehement, an intense application of the soul, unto a thing;
Plainly then, Meditation for the true Nature, and the Notion ofed, is a vehement, an intense application of the soul, unto a thing;
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whereby a mans mind doth dwell, and insist, and abide upon it, for his profit, and benefit: that's the first.
whereby a men mind does dwell, and insist, and abide upon it, for his profit, and benefit: that's the First.
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2. But then Secondly, How and in what respects may a man be said to meditate on God?
2. But then Secondly, How and in what respects may a man be said to meditate on God?
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Why look when a man doth meditate on the Name, Nature, Titles, and Attributes of God,
Why look when a man does meditate on the Name, Nature, Titles, and Attributes of God,
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then he is said to meditate on God. On the Nature of God:
then he is said to meditate on God. On the Nature of God:
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so in Psal. 63. When I remember Thee upon my Bed, and meditate on Thee in the night watches.
so in Psalm 63. When I Remember Thee upon my Bed, and meditate on Thee in the night watches.
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And look when a man doth meditate on Christ the Son of God, then he is said for to meditate on God: For Christ is God: and therefore saith the Apostle;
And look when a man does meditate on christ the Son of God, then he is said for to meditate on God: For christ is God: and Therefore Says the Apostle;
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Consider the high Priest of your Profession, looking unto Jesus. Consider the high Priest of your Profession, looking unto jesus.
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And look when a man doth meditate on the Word of God, the Law and Statutes of God,
And look when a man does meditate on the Word of God, the Law and Statutes of God,
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then he is said to meditate on God, Psal. 1. He delighteth in the Law of the Lord, and therein doth he meditate.
then he is said to meditate on God, Psalm 1. He delights in the Law of the Lord, and therein does he meditate.
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And look when a man doth meditate on the works and Concernments of God, then in Scripture-phrase he is said to Meditate on God;
And look when a man does meditate on the works and Concernments of God, then in Scripture phrase he is said to Meditate on God;
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And so in the 77. Psal. I will Remember the works of the Lord;
And so in the 77. Psalm I will remember the works of the Lord;
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I will Remember thy wonderes, and I will meditate also of all thy works: So that briefly;I will remember thy wonderes, and I will meditate also of all thy works: So that briefly;
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Then a man is said to meditate on God; Not onely when he doth meditate on the nature of God;
Then a man is said to meditate on God; Not only when he does meditate on the nature of God;
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but when he doth meditate on the Son of God, meditates on the Word of God, meditates on the Works and Concernments of God. And that's the second.
but when he does meditate on the Son of God, meditates on the Word of God, meditates on the Works and Concernments of God. And that's the second.
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3. But how may it appear that it is a sweet thing to meditate on God? That meditation-work is sweet work,
3. But how may it appear that it is a sweet thing to meditate on God? That meditation-work is sweet work,
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and that it is a sweet thing to a gracious soul to meditate on God?
and that it is a sweet thing to a gracious soul to meditate on God?
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Something first in the General, and then more particularly in reference to a gracious soul. In General:
Something First in the General, and then more particularly in Referente to a gracious soul. In General:
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It is a sweet to meditate on God. Will you instance in the Nature, Name, and Attributes of God?
It is a sweet to meditate on God. Will you instance in the Nature, Name, and Attributes of God?
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First is it not a sweet thing to Injoy God? Injoyment of God is the life of our lives.
First is it not a sweet thing to Enjoy God? Enjoyment of God is the life of our lives.
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And how do we Injoy God? God doth come down to us, and we do Ascend and go up to him:
And how do we Enjoy God? God does come down to us, and we do Ascend and go up to him:
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Some-times God doth come down into our souls? Some-times there is an ascent of the soul unto God.
Sometimes God does come down into our Souls? Sometimes there is an ascent of the soul unto God.
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And what is the Ladder whereby we ascend unto God, and take our turnes in Heaven with God, but believing Meditation?
And what is the Ladder whereby we ascend unto God, and take our turns in Heaven with God, but believing Meditation?
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The more perfect any thing is, the more sweet it is to lay out ones thought there on. Now God is all perfection;
The more perfect any thing is, the more sweet it is to lay out ones Thought there on. Now God is all perfection;
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There is nothing not perfect in God: There is nothing not perfect in God:
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If you have a nose-gay made up of flowers, and but one weed, the sweetness of the nose-gay is spoyl'd;
If you have a nosegay made up of flowers, and but one weed, the sweetness of the nosegay is spoiled;
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There are perfections in God, and no weeds among them. If there be a Musical Instrument and one string out of order, all jarr's.There Are perfections in God, and no weeds among them. If there be a Musical Instrument and one string out of order, all jarr's.
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There is no string out of order among Gods perfections: perfection and nothing not perfect in God.
There is no string out of order among God's perfections: perfection and nothing not perfect in God.
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You account it a sweet thing to see your Lands, and your estate lie together, a sweet thing to see all your Children together:
You account it a sweet thing to see your Lands, and your estate lie together, a sweet thing to see all your Children together:
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Do but look and meditate on God, and you see all your wealth lie together. And if the Names, Titles, Attributes of God be your relief in all Conditions;
Do but look and meditate on God, and you see all your wealth lie together. And if the Names, Titles, Attributes of God be your relief in all Conditions;
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Then it must needs be a sweet thing to meditate on God in this respect. Why now;
Then it must needs be a sweet thing to meditate on God in this respect. Why now;
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The name of the Lord is a strong Tower, the righteous fly thereunto and are safe. The name of the Lord is a strong Tower, the righteous fly thereunto and Are safe.
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A sweet thing it is therefore to meditate on God in this respect.
A sweet thing it is Therefore to meditate on God in this respect.
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2. Will you Instance in the meditating on Christ the Son of God? You know what is said by the Spouse in the Canticles. I sate down under his shaddow:
2. Will you Instance in the meditating on christ the Son of God? You know what is said by the Spouse in the Canticles. I sat down under his shadow:
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Sate down, how? 'Tis meditation sets the soul down under the shaddow of Christ — And then his fruit, whether Justification be the fruit, or sanctification, or Consolation;
Sat down, how? It's meditation sets the soul down under the shadow of christ — And then his fruit, whither Justification be the fruit, or sanctification, or Consolation;
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Then his fruit was sweet unto my tast. And If Jesus Christ be our standing relief against all Temptations, and Desertions;
Then his fruit was sweet unto my taste. And If jesus christ be our standing relief against all Temptations, and Desertions;
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Then it must needs be a sweet thing to meditate and think much on him.
Then it must needs be a sweet thing to meditate and think much on him.
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Now he is our Brazen Serpent, our standing relief against all our Temptation, and our Desertions. But 3ly. will you Instance in meditating on the Word of God? 'Tis a sweet thing to behold the light;
Now he is our Brazen Serpent, our standing relief against all our Temptation, and our Desertions. But 3ly. will you Instance in meditating on the Word of God? It's a sweet thing to behold the Light;
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and the word is a light, and Lanthorn unto our feet.
and the word is a Light, and Lantern unto our feet.
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Is it not a sweet thing to taste honey? David saith The word of the Lord was as hony and the hony-Comb.
Is it not a sweet thing to taste honey? David Says The word of the Lord was as honey and the hony-Comb.
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And the more 'tis meditated on, the more fully tasted.
And the more it's meditated on, the more Fully tasted.
cc dt av-dc pn31|vbz vvn a-acp, dt av-dc av-j vvn.
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2526
And if the Consideration, and the meditation of the word of God be our great relief against all the scorns and reproaches,
And if the Consideration, and the meditation of the word of God be our great relief against all the scorns and Reproaches,
cc cs dt n1, cc dt n1 pp-f dt n1 pp-f np1 vbb po12 j n1 p-acp d dt vvz cc n2,
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2527
and oppositions of the World, then certainly 'tis a sweet thing to meditate on the word of God.
and oppositions of the World, then Certainly it's a sweet thing to meditate on the word of God.
cc n2 pp-f dt n1, av av-j pn31|vbz dt j n1 pc-acp vvi p-acp dt n1 pp-f np1.
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2528
Now do but look into the 119th Psal. and you shall find David speaking thus; Remove from me reproach and contempt;
Now do but look into the 119th Psalm and you shall find David speaking thus; Remove from me reproach and contempt;
av vdb p-acp vvi p-acp dt ord np1 cc pn22 vmb vvi np1 vvg av; vvb p-acp pno11 n1 cc n1;
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2529
Princes did sit and speak against me — what relief had he? — But thy servant did meditate in thy Statutes. Here's his relief, Princes, Great-men;Princes did fit and speak against me — what relief had he? — But thy servant did meditate in thy Statutes. Here's his relief, Princes, Great men;
n2 vdd vvi cc vvi p-acp pno11 — q-crq n1 vhd pns31? — p-acp po21 n1 vdd vvi p-acp po21 n2. av|vbz po31 n1, n2, n2;
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They sate and spake against me, and they reproach'd me, and they opposed me, but here was my relief, I did meditate in thy word.
They sat and spoke against me, and they reproached me, and they opposed me, but Here was my relief, I did meditate in thy word.
pns32 vvd cc vvd p-acp pno11, cc pns32 vvd pno11, cc pns32 vvd pno11, cc-acp av vbds po11 n1, pns11 vdd vvi p-acp po21 n1.
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But Fourthly, will you Instance in the works of the Lord? There are Three sorts of Gods works. There's the work of Creation. And the work of Providence. And the work of Redemption.
But Fourthly, will you Instance in the works of the Lord? There Are Three sorts of God's works. There's the work of Creation. And the work of Providence. And the work of Redemption.
p-acp ord, vmb pn22 n1 p-acp dt n2 pp-f dt n1? pc-acp vbr crd n2 pp-f npg1 n2. pc-acp|vbz dt n1 pp-f n1. cc dt n1 pp-f n1. cc dt n1 pp-f n1.
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As for the work of Creation:
As for the work of Creation:
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If it be a sweet thing to behold and to consider the workmanship of the Finger of human wisdome:
If it be a sweet thing to behold and to Consider the workmanship of the Finger of human Wisdom:
cs pn31 vbb dt j n1 pc-acp vvi cc pc-acp vvi dt n1 pp-f dt n1 pp-f j n1:
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What a pleasure and sweetness is it to behold the workmanship of the Finger of Infinite wisdome?
What a pleasure and sweetness is it to behold the workmanship of the Finger of Infinite Wisdom?
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And as for the works of Providence:
And as for the works of Providence:
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If the meditation and the Consideration of the Providence of God be our great help against the pain of unbelieving thoughts;
If the meditation and the Consideration of the Providence of God be our great help against the pain of unbelieving thoughts;
cs dt n1 cc dt n1 pp-f dt n1 pp-f np1 vbb po12 j n1 p-acp dt n1 pp-f vvg n2;
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Then it must needs be a sweet thing to meditate on God in this respect. Friends, ye tha• know God, have experience how painful unbelieving thoughts are;
Then it must needs be a sweet thing to meditate on God in this respect. Friends, you tha• know God, have experience how painful unbelieving thoughts Are;
av pn31 vmb av vbi dt j n1 pc-acp vvi p-acp np1 p-acp d n1. ng1, pn22 n1 vvb np1, vhb n1 c-crq j vvg n2 vbr;
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Great is the pain of unbeli•ving thoughts — well, but what help against this pain? — The Consideration of the Providence of God:Great is the pain of unbeli•ving thoughts — well, but what help against this pain? — The Consideration of the Providence of God:
j vbz dt n1 pp-f j-vvg n2 — av, cc-acp q-crq vvb p-acp d n1? — dt n1 pp-f dt n1 pp-f np1:
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Sait• our Saviour in the 10th Mathew, The very hairs o• your Head are all numbred, fear ye not therefore, ye ar• of more value than many Sparrows, — what then — take no thought, here lies your relief;
Sait• our Saviour in the 10th Matthew, The very hairs o• your Head Are all numbered, Fear you not Therefore, you ar• of more valve than many Sparrows, — what then — take no Thought, Here lies your relief;
np1 po12 n1 p-acp dt ord np1, dt j n2 n1 po22 n1 vbr d vvn, vvb pn22 xx av, pn22 n1 pp-f dc n1 cs d n2, — q-crq av — vvb dx n1, av vvz po22 n1;
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The Consideration, and the meditation of the special providenc• of God, is your help against painfull unbelief,
The Consideration, and the meditation of the special providenc• of God, is your help against painful unbelief,
dt n1, cc dt n1 pp-f dt j n1 pp-f np1, vbz po22 n1 p-acp j n1,
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And as for the work of Redemption, There all the Attributes of God do meet: There is Wisdom, there is Power, there is Mercy, there is Righteousness, there is Faithfulness:
And as for the work of Redemption, There all the Attributes of God do meet: There is Wisdom, there is Power, there is Mercy, there is Righteousness, there is Faithfulness:
cc c-acp p-acp dt n1 pp-f n1, a-acp d dt n2 pp-f np1 vdb vvi: pc-acp vbz n1, pc-acp vbz n1, pc-acp vbz n1, pc-acp vbz n1, pc-acp vbz n1:
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And, If it be a sweet thing to behold the Beams of the Sun, what a sweet thing is it to behold all the Beams of Gods glorious Attributes, meeting in one work;
And, If it be a sweet thing to behold the Beams of the Sun, what a sweet thing is it to behold all the Beams of God's glorious Attributes, meeting in one work;
cc, cs pn31 vbb dt j n1 pc-acp vvi dt n2 pp-f dt n1, r-crq dt j n1 vbz pn31 pc-acp vvi d dt n2 pp-f n2 j n2, vvg p-acp crd n1;
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which work the very Angels desire to look into, where the Glory of God is:
which work the very Angels desire to look into, where the Glory of God is:
r-crq vvb dt j n2 vvb pc-acp vvi p-acp, c-crq dt n1 pp-f np1 vbz:
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2544
Certainly, It is a sweet thing then to meditate on God, in regard of his works; These things more generally.
Certainly, It is a sweet thing then to meditate on God, in regard of his works; These things more generally.
av-j, pn31 vbz dt j n1 av pc-acp vvi p-acp np1, p-acp n1 pp-f po31 n2; d n2 av-dc av-j.
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But now more particularly, as to our case.
But now more particularly, as to our case.
p-acp av av-dc av-j, c-acp p-acp po12 n1.
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How may it appear, that it is a sweet thing for a gracious soul, to meditate on God:
How may it appear, that it is a sweet thing for a gracious soul, to meditate on God:
q-crq vmb pn31 vvi, cst pn31 vbz dt j n1 p-acp dt j n1, pc-acp vvi p-acp np1:
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2547
It will appear to you by divers Arguments.
It will appear to you by diverse Arguments.
pn31 vmb vvi p-acp pn22 p-acp j n2.
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First, It is a sweet thing for a good and gracious man, to meditate on God,First, It is a sweet thing for a good and gracious man, to meditate on God,
ord, pn31 vbz dt j n1 p-acp dt j cc j n1, pc-acp vvi p-acp np1,
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and the things of God, because it is natural to him. Natural works are pleasant works:
and the things of God, Because it is natural to him. Natural works Are pleasant works:
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It is a tedious and an irksome thing to row against the stream of Nature; but Natural works are pleasing works.
It is a tedious and an irksome thing to row against the stream of Nature; but Natural works Are pleasing works.
pn31 vbz dt j cc dt j n1 pc-acp vvi p-acp dt n1 pp-f n1; cc-acp j n2 vbr vvg n2.
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Now as it is a natural thing for a worldly man, to think and meditate on the world, and the things thereof;
Now as it is a natural thing for a worldly man, to think and meditate on the world, and the things thereof;
av c-acp pn31 vbz dt j n1 p-acp dt j n1, pc-acp vvi cc vvi p-acp dt n1, cc dt n2 av;
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so it is natural to a gracious man, to think and meditate on God, and the things of God.
so it is natural to a gracious man, to think and meditate on God, and the things of God.
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I pray, What is the reason, that wicked men take so much delight in thinking,
I pray, What is the reason, that wicked men take so much delight in thinking,
pns11 vvb, q-crq vbz dt n1, cst j n2 vvb av av-d vvi p-acp vvg,
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and meditating, and musing, on their sins and sinful wayes, but because sin is natural unto them:
and meditating, and musing, on their Sins and sinful ways, but Because since is natural unto them:
cc vvg, cc vvg, p-acp po32 n2 cc j n2, cc-acp c-acp n1 vbz j p-acp pno32:
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Why, a good man being made partaker of a Divine nature, 'tis natural to him therefore to think on God,
Why, a good man being made partaker of a Divine nature, it's natural to him Therefore to think on God,
uh-crq, dt j n1 vbg vvn n1 pp-f dt j-jn n1, pn31|vbz j p-acp pno31 av pc-acp vvi p-acp np1,
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and the wayes and things of God; and therefore pleasant, therefore sweet.
and the ways and things of God; and Therefore pleasant, Therefore sweet.
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But secondly, As it is natural to a gracious man to think on God, and the things of God, so 'tis sutable to him.
But secondly, As it is natural to a gracious man to think on God, and the things of God, so it's suitable to him.
p-acp ord, c-acp pn31 vbz j p-acp dt j n1 pc-acp vvi p-acp np1, cc dt n2 pp-f np1, av pn31|vbz j p-acp pno31.
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As 'tis a natural work, so 'tis a sutable work: sutable things are pleasant;
As it's a natural work, so it's a suitable work: suitable things Are pleasant;
p-acp pn31|vbz dt j n1, av pn31|vbz dt j n1: j n2 vbr j;
(11) sermon (DIV2)
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the more sutable any thing is unto us, the more it pleaseth us, all pleasure and delights, arises from the conjunction of sutables:
the more suitable any thing is unto us, the more it Pleases us, all pleasure and delights, arises from the conjunction of sutables:
dt av-dc j d n1 vbz p-acp pno12, dt av-dc pn31 vvz pno12, d n1 cc n2, vvz p-acp dt n1 pp-f n2:
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If you have never so great an estate, if it be not suited to your heart, you have no delight in it.
If you have never so great an estate, if it be not suited to your heart, you have no delight in it.
cs pn22 vhb av-x av j dt n1, cs pn31 vbb xx vvn p-acp po22 n1, pn22 vhb dx n1 p-acp pn31.
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If you have never so small an estate, if it be suitable to your heart, you are delighted and pleased in it.
If you have never so small an estate, if it be suitable to your heart, you Are delighted and pleased in it.
cs pn22 vhb av-x av j dt n1, cs pn31 vbb j p-acp po22 n1, pn22 vbr vvn cc vvn p-acp pn31.
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Now, what in all the world, so suitable to a gracious soul as God? Is the Object of a man's understanding Truth? God is truth.
Now, what in all the world, so suitable to a gracious soul as God? Is the Object of a Man's understanding Truth? God is truth.
av, r-crq p-acp d dt n1, av j p-acp dt j n1 p-acp np1? vbz dt n1 pp-f dt ng1 n1 n1? np1 vbz n1.
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2563
Is the Object of his Will Good? God is good. Is the object of his Affections Love? God is love.
Is the Object of his Will Good? God is good. Is the Object of his Affections Love? God is love.
vbz dt n1 pp-f po31 n1 j? np1 vbz j. vbz dt n1 pp-f po31 n2 vvb? np1 vbz n1.
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Is the soul of a man Immortal, Immaterial? God is so, an Immortal, and an Immaterial Beeing.
Is the soul of a man Immortal, Immaterial? God is so, an Immortal, and an Immaterial Being.
vbz dt n1 pp-f dt n1 j, j? np1 vbz av, dt j, cc dt j vbg.
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Is the Soul of a man Eternal, a parte post? God is so, God is eternal and unchangeable.
Is the Soul of a man Eternal, a part post? God is so, God is Eternal and unchangeable.
vbz dt n1 pp-f dt n1 j, dt n1 n1? np1 vbz av, np1 vbz j cc j-u.
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2566
Are our desires infinite? God is Infinite.
are our Desires infinite? God is Infinite.
vbr po12 n2 j? np1 vbz j.
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What is there that the soul of man can want, but it's answered in God? A sutable good he is surely,
What is there that the soul of man can want, but it's answered in God? A suitable good he is surely,
q-crq vbz a-acp d dt n1 pp-f n1 vmb vvi, cc-acp pn31|vbz vvn p-acp np1? dt j j pns31 vbz av-j,
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therefore it must needs be a sweet thing to meditate on God, and the things of God.
Therefore it must needs be a sweet thing to meditate on God, and the things of God.
av pn31 vmb av vbi dt j n1 pc-acp vvi p-acp np1, cc dt n2 pp-f np1.
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But Thirdly, and Especially, As it is a suitable thing for a gracious soul to meditate on God, so 'tis profitable. Gain is sweet:
But Thirdly, and Especially, As it is a suitable thing for a gracious soul to meditate on God, so it's profitable. Gain is sweet:
p-acp ord, cc av-j, c-acp pn31 vbz dt j n1 p-acp dt j n1 pc-acp vvi p-acp np1, av pn31|vbz j. n1 vbz j:
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Now it is a very gainful thing, and very profitable for to meditate on God, and the things of God: Meditation work, is gainful work.
Now it is a very gainful thing, and very profitable for to meditate on God, and the things of God: Meditation work, is gainful work.
av pn31 vbz dt av j n1, cc av j c-acp pc-acp vvi p-acp np1, cc dt n2 pp-f np1: n1 n1, vbz j n1.
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For first of all, Meditation is a great help to Knowledg: The more you think, and meditate on what you read and hear;
For First of all, Meditation is a great help to Knowledge: The more you think, and meditate on what you read and hear;
p-acp ord pp-f d, n1 vbz dt j n1 p-acp n1: dt av-dc pn22 vvb, cc vvi p-acp r-crq pn22 vvb cc vvi;
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the more you know, and though you read never so much, and hear never so much,
the more you know, and though you read never so much, and hear never so much,
dt av-dc pn22 vvb, cc cs pn22 vvb av av av-d, cc vvi av-x av av-d,
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if you don't meditate on what you read, or hear, it will amount to little, you will be never the wiser:
if you don't meditate on what you read, or hear, it will amount to little, you will be never the Wiser:
cs pn22 vdbx vvb p-acp r-crq pn22 vvb, cc vvi, pn31 vmb vvi p-acp j, pn22 vmb vbi av-x dt jc:
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If a man doth meditate, he proves the wiser.
If a man does meditate, he Proves the Wiser.
cs dt n1 vdz vvi, pns31 vvz dt jc.
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Mark what David saith, Psal. 119. I am wiser then mine Enemies, v. 89. I am wiser then my Teachers, I am wiser then the Antients, v. 98. Through thy Commandments, thou hast made me wiser then mine enemies.
Mark what David Says, Psalm 119. I am Wiser then mine Enemies, v. 89. I am Wiser then my Teachers, I am Wiser then the Ancients, v. 98. Through thy commandments, thou hast made me Wiser then mine enemies.
n1 r-crq np1 vvz, np1 crd pns11 vbm jc cs po11 n2, n1 crd pns11 vbm jc cs po11 n2, pns11 vbm jc cs dt n2-j, n1 crd p-acp po21 n2, pns21 vh2 vvn pno11 jc cs po11 n2.
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— It may be so, they might be fools. — But saith he, I have more understanding, then all my Teachers, v. 99. I,
— It may be so, they might be Fools. — But Says he, I have more understanding, then all my Teachers, v. 99. I,
— pn31 vmb vbi av, pns32 vmd vbi n2. — p-acp vvz pns31, pns11 vhb dc n1, cs d po11 n2, n1 crd pns11,
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but this Teacher may be some young man, newly come from the University. — I have more understanding then all my Teachers:
but this Teacher may be Some young man, newly come from the university. — I have more understanding then all my Teachers:
cc-acp d n1 vmb vbi d j n1, av-j vvn p-acp dt n1. — pns11 vhb dc n1 cs d po11 n2:
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I but, saith he, I und•rstand more then the Antients. Pray how? For thy Testimonies are my meditation.
I but, Says he, I und•rstand more then the Ancients. Pray how? For thy Testimonies Are my meditation.
pns11 cc-acp, vvz pns31, pns11 vvb dc cs dt n2-j. vvb c-crq? p-acp po21 n2 vbr po11 n1.
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Through thy Commandments, thou hast made me wiser than my enemies; for they are ever with me.
Through thy commandments, thou hast made me Wiser than my enemies; for they Are ever with me.
p-acp po21 n2, pns21 vh2 vvn pno11 jc cs po11 n2; c-acp pns32 vbr av p-acp pno11.
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I have more understanding than all my Teachers, for thy Testimonies are my Meditation. Meditatio sapientiae Parens, Meditation is the P•rent of Wisdome. I have more understanding than all my Teachers, for thy Testimonies Are my Meditation. Meditatio sapientiae Parents, Meditation is the P•rent of Wisdom.
pns11 vhb dc n1 cs d po11 n2, p-acp po21 n2 vbr po11 n1. fw-la fw-la fw-la, n1 vbz dt n1 pp-f n1.
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If you read over a Book, and there be many Notions and good things in the Book,
If you read over a Book, and there be many Notions and good things in the Book,
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yet if the Notions be not made your own, if you be not Master of the Notions you read, you are never the better.
yet if the Notions be not made your own, if you be not Master of the Notions you read, you Are never the better.
av cs dt n2 vbb xx vvn po22 d, cs pn22 vbb xx n1 pp-f dt n2 pn22 vvb, pn22 vbr av dt jc.
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If I read, and read, and find such and such Not•ons in a Book, if I be not Master of those Notions, I am little the better for my reading.
If I read, and read, and find such and such Not•ons in a Book, if I be not Master of those Notions, I am little the better for my reading.
cs pns11 vvb, cc vvi, cc vvi d cc d n2 p-acp dt n1, cs pns11 vbb xx n1 pp-f d n2, pns11 vbm j dt jc p-acp po11 n-vvg.
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'Tis Meditation that makes you the Master of the Notions that you read, or that you hear, otherwise, it is but the Book's Notion still.It's Meditation that makes you the Master of the Notions that you read, or that you hear, otherwise, it is but the Book's Notion still.
pn31|vbz n1 cst vvz pn22 dt n1 pp-f dt n2 cst pn22 vvb, cc cst pn22 vvb, av, pn31 vbz p-acp dt n1|vbz n1 av.
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By meditation after a Sermon, a man may look further into a truth, than the Preacher ever intended:
By meditation After a Sermon, a man may look further into a truth, than the Preacher ever intended:
p-acp n1 p-acp dt n1, dt n1 vmb vvi av-jc p-acp dt n1, cs dt n1 av vvn:
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Meditation is a great help to Knowledge: that's the first.Meditation is a great help to Knowledge: that's the First.
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2. As Meditation is a great help to Knowledge, so it is a great friend to Memory.
2. As Meditation is a great help to Knowledge, so it is a great friend to Memory.
crd p-acp n1 vbz dt j n1 p-acp n1, av pn31 vbz dt j n1 p-acp n1.
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Meditatio firmat memoriam: Meditation strengthens Memory, it fastens the things that we hear or read, in the memory.Meditatio firmate memoriam: Meditation strengthens Memory, it fastens the things that we hear or read, in the memory.
fw-la n1 fw-la: n1 vvz n1, pn31 vvz dt n2 cst pns12 vvb cc vvi, p-acp dt n1.
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Many complain they have bad memories: Oh! their memories are very bad, they cannot remember: what's the reason that we remember no more what we read, and what we hear,
Many complain they have bad memories: Oh! their memories Are very bad, they cannot Remember: what's the reason that we Remember no more what we read, and what we hear,
av-d vvb pns32 vhb j n2: uh po32 n2 vbr av j, pns32 vmbx vvi: q-crq|vbz dt n1 cst pns12 vvb av-dx dc r-crq pns12 vvb, cc r-crq pns12 vvb,
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but because we meditate no more upon what we have heard, or read: Meditation is a great help to Memory.
but Because we meditate no more upon what we have herd, or read: Meditation is a great help to Memory.
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3. As Meditation is a great help to memory, so it is an Heart-warming work, a Friend to warmth of heart.
3. As Meditation is a great help to memory, so it is an Heartwarming work, a Friend to warmth of heart.
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If a thing be cold, you chafe it, if a mans body be cold, you chafe it, and rub it;
If a thing be cold, you chafe it, if a men body be cold, you chafe it, and rub it;
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and by chafing and rubbing of a cold part, you put life and warmth into it:
and by chafing and rubbing of a cold part, you put life and warmth into it:
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Meditation chafes the soul, and rubs the soul with a truth.Meditation chafes the soul, and rubs the soul with a truth.
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And what's the reason that our hearts are no warmer by what we read, or hear,
And what's the reason that our hearts Are no warmer by what we read, or hear,
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or observe, but because we meditate no more on't. Meditation is a heart-warming work.
or observe, but Because we meditate no more oned. Meditation is a Heartwarming work.
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4. As it is an heart-warming work, so it is that which will keep your hearts, and souls, from sinful thoughts.
4. As it is an Heartwarming work, so it is that which will keep your hearts, and Souls, from sinful thoughts.
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When the Vessel is full, you can put in no more: If the Vessel be full of puddle water, you can't put in Wine;
When the Vessel is full, you can put in no more: If the Vessel be full of puddle water, you can't put in Wine;
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if the Vessel be full of wine, you cannot put in puddle water.
if the Vessel be full of wine, you cannot put in puddle water.
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If the heart be full of sinful thoughts, there is no room for holy and heavenly thoughts;
If the heart be full of sinful thoughts, there is no room for holy and heavenly thoughts;
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if the heart be fill'd with holy and heavenly thoughts by Meditation, there is no room for evil and sinful thoughts.
if the heart be filled with holy and heavenly thoughts by Meditation, there is no room for evil and sinful thoughts.
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And what's the reason that mens hearts are so full of sinful and evil thoughts, but because their hearts are no more full of God;
And what's the reason that men's hearts Are so full of sinful and evil thoughts, but Because their hearts Are no more full of God;
cc q-crq|vbz dt n1 cst ng2 n2 vbr av j pp-f j cc j-jn n2, cc-acp c-acp po32 n2 vbr av-dx av-dc j pp-f np1;
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they think no more, they meditate no more of God: Thereby (I say) you will be kept from sinful thoughts.
they think no more, they meditate no more of God: Thereby (I say) you will be kept from sinful thoughts.
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5. As it will keep you from sinful thoughts; so it will fit and tune your hearts for every Duty:
5. As it will keep you from sinful thoughts; so it will fit and tune your hearts for every Duty:
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For Prayer, for Thanksgiving, for holy Conference and Communication of good things to others. For Prayer, 'tis Orationis Mater, &c.
For Prayer, for Thanksgiving, for holy Conference and Communication of good things to Others. For Prayer, it's Orationis Mater, etc.
p-acp n1, p-acp n1, p-acp j n1 cc n1 pp-f j n2 p-acp n2-jn. p-acp n1, pn31|vbz fw-la fw-la, av
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As it is the Sister of Reading; so it is the Mother of Prayer.
As it is the Sister of Reading; so it is the Mother of Prayer.
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Though a mans heart be much indisposed to prayer, yet, if he can but fall into a meditation of God, and the things of God, his heart will soon come off to Prayer.
Though a men heart be much indisposed to prayer, yet, if he can but fallen into a meditation of God, and the things of God, his heart will soon come off to Prayer.
cs dt ng1 n1 vbb av-d vvn p-acp n1, av, cs pns31 vmb p-acp vvi p-acp dt n1 pp-f np1, cc dt n2 pp-f np1, po31 n1 vmb av vvi a-acp p-acp n1.
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Meditation lies so near unto Prayer, that in the Hebrew, the word that signifies to Pray, signifies to Meditate:Meditation lies so near unto Prayer, that in the Hebrew, the word that signifies to Pray, signifies to Meditate:
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And therefore you shall observe, that whereas in some Books 'tis said, that Isaac went out to Pray, in other Books 'tis said, that Isaac went out to Meditate.
And Therefore you shall observe, that whereas in Some Books it's said, that Isaac went out to Pray, in other Books it's said, that Isaac went out to Meditate.
cc av pn22 vmb vvi, cst cs p-acp d n2 pn31|vbz vvd, cst np1 vvd av pc-acp vvi, p-acp j-jn n2 pn31|vbz vvd, cst np1 vvd av pc-acp vvi.
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Meditation is a friend to Prayer. And it is a Friend to Thanksgiving;Meditation is a friend to Prayer. And it is a Friend to Thanksgiving;
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and therefore saith the Psalmist here in the Text, I will sing praise unto my God, my meditation of him shall be sweet; they go together.
and Therefore Says the Psalmist Here in the Text, I will sing praise unto my God, my meditation of him shall be sweet; they go together.
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And it is a great help unto holy Conference, (which I am afraid is too much wanting among us) Private meditation on God and the things of God, is a great help unto holy Conference. Psal. 45.1. My heart is inditing a good matter — What then? I speak of the things which I have made touching the King:
And it is a great help unto holy Conference, (which I am afraid is too much wanting among us) Private meditation on God and the things of God, is a great help unto holy Conference. Psalm 45.1. My heart is inditing a good matter — What then? I speak of the things which I have made touching the King:
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my tongue is the pen of a ready writer. — When? — When the heart hath been at work in Meditation, Psal. 77.12. I will meditate also of all thy works. my tongue is the pen of a ready writer. — When? — When the heart hath been At work in Meditation, Psalm 77.12. I will meditate also of all thy works.
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— What then? — and talk of thy doings. See how Conference comes in. I will meditate also of all thy works, and talk of all thy doings.
— What then? — and talk of thy doings. See how Conference comes in. I will meditate also of all thy works, and talk of all thy doings.
— q-crq av? — cc n1 pp-f po21 n2-vdg. vvb c-crq n1 vvz p-acp. pns11 vmb vvi av pp-f d po21 n2, cc n1 pp-f d po21 n2-vdg.
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So that thus then, Meditation will fit and prepare you, and tune your hearts to Prayer, Thanksgiving, holy Conference, and other Duties.
So that thus then, Meditation will fit and prepare you, and tune your hearts to Prayer, Thanksgiving, holy Conference, and other Duties.
av cst av av, n1 vmb vvi cc vvb pn22, cc vvb po22 n2 p-acp n1, n1, j n1, cc j-jn n2.
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6. As Meditation is a great friend to Prayer, and to other Duties; so it is a help unto growth in grace, and the Knowledge of Christ. A help to grow:
6. As Meditation is a great friend to Prayer, and to other Duties; so it is a help unto growth in grace, and the Knowledge of christ. A help to grow:
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The more we meditate on what we read and hear, the more we grow.
The more we meditate on what we read and hear, the more we grow.
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And what's the reason, that men grow no more after all that they have heard and read,
And what's the reason, that men grow no more After all that they have herd and read,
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but because they meditate no more. The best Scholar Reads and Meditates, and Meditates and Reads.
but Because they meditate no more. The best Scholar Reads and Meditates, and Meditates and Reads.
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And the best Christian reads and meditates, and hears and meditates. The growing Christian doth.
And the best Christian reads and meditates, and hears and meditates. The growing Christian does.
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Suppose now you have a load of Dung, or Marl, to lay upon the ground, you lay it upon the ground, to make it fat and fruitful;
Suppose now you have a load of Dung, or Marl, to lay upon the ground, you lay it upon the ground, to make it fat and fruitful;
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but if it be laid upon the ground and not spread, will it make the grass or the corn grow;
but if it be laid upon the ground and not spread, will it make the grass or the corn grow;
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no, it will hinder the growth of the grass: The spreading of it makes the grass grow:
no, it will hinder the growth of the grass: The spreading of it makes the grass grow:
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So now, come and lay down a load of Truth upon a poor Soul, and let it lye unspread, it rather hinders his growth;
So now, come and lay down a load of Truth upon a poor Soul, and let it lie unspread, it rather hinders his growth;
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but the Hand of Meditation spreads it.
but the Hand of Meditation spreads it.
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And, I say, What is the reason that s men grow no more, but because it may be Sermon,
And, I say, What is the reason that s men grow no more, but Because it may be Sermon,
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or Truths, like loads, are laid down upon the Soul, but no spreading by the Hand of Meditation.
or Truths, like loads, Are laid down upon the Soul, but no spreading by the Hand of Meditation.
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7. As Meditation-work is a great friend to growth in grace;
7. As Meditation-work is a great friend to growth in grace;
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so thereby also your hearts shall be kept savoury and spiritual in the midst of all your outward and worldly Imployments.
so thereby also your hearts shall be kept savoury and spiritual in the midst of all your outward and worldly Employments.
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Oh, saith one, that my heart were but more savory and spiritual in all my outward Imployments, and in my Calling.
O, Says one, that my heart were but more savoury and spiritual in all my outward Employments, and in my Calling.
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Why, Meditation carries a Still up and down in the soul, whereby it doth extract and distill the Virtue and the Juice of all the leaves of Providence, that it meets with in the Calling.
Why, Meditation carries a Still up and down in the soul, whereby it does extract and distil the Virtue and the Juice of all the leaves of Providence, that it meets with in the Calling.
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You see how it is with a Cow, or with a Sheep, though the grass that the Cow or the Sheep eats be green;
You see how it is with a Cow, or with a Sheep, though the grass that the Cow or the Sheep eats be green;
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yet by Concoction, and digesting of it, it turns white, and turns into milk:
yet by Concoction, and digesting of it, it turns white, and turns into milk:
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so now, though that which you read, that which you meet withal in your callings be but ordinarily as the common grass,
so now, though that which you read, that which you meet withal in your callings be but ordinarily as the Common grass,
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yet if you can digest it, it will be milk unto you. And how are these things digested, but by Meditation?
yet if you can digest it, it will be milk unto you. And how Are these things digested, but by Meditation?
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Friends, Thereby you steal out of your calling to get unto God.
Friends, Thereby you steal out of your calling to get unto God.
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Thereby your hearts are perfum'd as you walk along in your calling and in your place.
Thereby your hearts Are perfumed as you walk along in your calling and in your place.
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This is that, that will keep your hearts savoury and spiritual in all your outward and worldly imployments: that's a seventh thing.
This is that, that will keep your hearts savoury and spiritual in all your outward and worldly employments: that's a seventh thing.
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8. Thereby also you shall fill up all the chinks and crevices of your lives and spend your spare times for God.
8. Thereby also you shall fill up all the chinks and crevices of your lives and spend your spare times for God.
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There is no man but hath his spare times, more or less: Some more, some lesse, but all have their spare times:
There is no man but hath his spare times, more or less: some more, Some less, but all have their spare times:
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That look as it is with a Book, all Books have their margents, some Books have a greater margent, some a lesser,
That look as it is with a Book, all Books have their margins, Some Books have a greater margin, Some a lesser,
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and a narrower margent, but all Books have their margents; so all men have their margents, their spare times:
and a narrower margin, but all Books have their margins; so all men have their margins, their spare times:
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some have a greater margent, and more time to spare than others, some have a lesser and a narrower margent, and lesse spare-time than others.
Some have a greater margin, and more time to spare than Others, Some have a lesser and a narrower margin, and less spare-time than Others.
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But all men have their margents, and their spare times.
But all men have their margins, and their spare times.
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Some men know not what to do with their spare time, therefore they call in for Dice,
some men know not what to do with their spare time, Therefore they call in for Dice,
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and call in for Cards, and call in for Vanity. Some, when they are out of Imployment, they dare not be alone.
and call in for Cards, and call in for Vanity. some, when they Are out of Employment, they Dare not be alone.
cc vvb p-acp p-acp n2, cc vvb p-acp p-acp n1. d, c-crq pns32 vbr av pp-f n1, pns32 vvb xx vbi j.
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Have but the skill of Meditation, to meditate on God and the things of God, and you will never be afraid to be alone:
Have but the skill of Meditation, to meditate on God and the things of God, and you will never be afraid to be alone:
vhb p-acp dt n1 pp-f n1, pc-acp vvi p-acp np1 cc dt n2 pp-f np1, cc pn22 vmb av-x vbi j pc-acp vbi j:
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your margents will be all filled up, all the chincks and crevices of your lives shall be all filled up with God:
your margins will be all filled up, all the chinks and crevices of your lives shall be all filled up with God:
po22 n2 vmb vbi av-d vvn a-acp, d dt n2 cc n2 pp-f po22 n2 vmb vbi av-d vvn a-acp p-acp np1:
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Therefore, O what a profitable thing is this work of Meditation! 9. Thereby you shall be also able to draw good out of evil: here's the Philosopher's stone:
Therefore, Oh what a profitable thing is this work of Meditation! 9. Thereby you shall be also able to draw good out of evil: here's the Philosopher's stone:
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What a great ado hath there been in the World about the Philosopher's stone, to get that:
What a great ado hath there been in the World about the Philosopher's stone, to get that:
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Why? because of the profit of it; thereby Lead is turned into Gold, and other mettals turned into Gold:
Why? Because of the profit of it; thereby Led is turned into Gold, and other metals turned into Gold:
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but here's the Philos•pher's stone indeed; Meditation will turn all into Gold; turn evils into good, bring good out of evil, grace out of sin:but here's the Philos•pher's stone indeed; Meditation will turn all into Gold; turn evils into good, bring good out of evil, grace out of since:
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There is a deal of d•rt li•s at your door, and there's no flowers grow out of it; There is a deal of d•rt li•s At your door, and there's no flowers grow out of it;
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bu• bring the same dirt into your Garden, and then fl•wers grow out of it. So now, if sin lye at your door, there are no flowers grow thereon;bu• bring the same dirt into your Garden, and then fl•wers grow out of it. So now, if since lie At your door, there Are no flowers grow thereon;
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but bring your sin, your dirt into your Garden of Meditation, and you shall have flowers grow out of your dirt.
but bring your since, your dirt into your Garden of Meditation, and you shall have flowers grow out of your dirt.
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10. Lastly, Thereby you shall converse with God, and enjoy God.
10. Lastly, Thereby you shall converse with God, and enjoy God.
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The happiness of our life lyes in our enjoyment of God, and in our converse with God.
The happiness of our life lies in our enjoyment of God, and in our converse with God.
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There is a converse with God in this life, a NONLATINALPHABET, our Conversation is in heaven, our Trade is in heaven:
There is a converse with God in this life, a, our Conversation is in heaven, our Trade is in heaven:
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and how do we come to trade in heaven, why, we go up to God in Meditation,
and how do we come to trade in heaven, why, we go up to God in Meditation,
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and there we take our walks with the Almighty: thus we trade with God, thus we converse with God:
and there we take our walks with the Almighty: thus we trade with God, thus we converse with God:
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Surely therefore, this work of Meditation is sweet, for 'tis profitable, as you have heard in these ten particulars.
Surely Therefore, this work of Meditation is sweet, for it's profitable, as you have herd in these ten particulars.
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4. Again, As the work of Meditation is very profitable, natural, suitable;
4. Again, As the work of Meditation is very profitable, natural, suitable;
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so it is very contentful, and satisfying to a gracious Soul. What person in Love, is not satisfied in thinking,
so it is very contentful, and satisfying to a gracious Soul. What person in Love, is not satisfied in thinking,
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and meditating on the person loved? What gracious loving Child, is not satisfied in thinking on his Father, that's absent in an other Country? So what David saith, in the 63d.
and meditating on the person loved? What gracious loving Child, is not satisfied in thinking on his Father, that's absent in an other Country? So what David Says, in the 63d.
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Psalm, My soul shall be satisfied, as with marrow and fatness — When? — When I remember thee upon my bed, Psalm, My soul shall be satisfied, as with marrow and fatness — When? — When I Remember thee upon my Bed,
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and meditate on thee in the night watches. and meditate on thee in the night watches.
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I shall not only be contented, but my Soul shall be satisfied — how? — In a way of Meditation:
I shall not only be contented, but my Soul shall be satisfied — how? — In a Way of Meditation:
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'Tis Meditation-work that is soul-satisfying work.
It's Meditation-work that is Soul-satisfying work.
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5. And as it is soul-satisfying work, so this work of Meditation to a gracious soul, is a most delightful work:
5. And as it is Soul-satisfying work, so this work of Meditation to a gracious soul, is a most delightful work:
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What greater delight, than to think on that God in whom he doth most delight? Is it delightful to a wicked man to sit and muse,
What greater delight, than to think on that God in whom he does most delight? Is it delightful to a wicked man to fit and muse,
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and meditate on his sinful wayes;
and meditate on his sinful ways;
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and will it not be delightful to a gracious soul, to sit and think, and muse,
and will it not be delightful to a gracious soul, to fit and think, and muse,
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and meditate on the Lord? Certainly, it is a work that is most delightful to a gracious soul.
and meditate on the Lord? Certainly, it is a work that is most delightful to a gracious soul.
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Object. But how can it be so delightful? 'tis a hard work, Meditation work is hard work,Object. But how can it be so delightful? it's a hard work, Meditation work is hard work,
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and therefore how can it be so delightful to a gracious soul?
and Therefore how can it be so delightful to a gracious soul?
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Yes, very well, for though it be hard in regard of its practice, yet it may be sweet and delightful in regard of its profit.
Yes, very well, for though it be hard in regard of its practice, yet it may be sweet and delightful in regard of its profit.
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Is it not a hard work to the Husbandman to plow, to sow, to reap;
Is it not a hard work to the Husbandman to blow, to sow, to reap;
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and yet delightful in regard of its profit? Is it not a hard wo•k for a man to be digging in the Mines, digging up of Silver;
and yet delightful in regard of its profit? Is it not a hard wo•k for a man to be digging in the Mines, digging up of Silver;
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and yet delightful in regard of the profit? Is it not a hard work for a man to make such ventures at Sea, through all storms;
and yet delightful in regard of the profit? Is it not a hard work for a man to make such ventures At Sea, through all storms;
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and yet it is delightful in regard of its profit; the profit of the Voiage makes it delightful:
and yet it is delightful in regard of its profit; the profit of the Voyage makes it delightful:
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Why, you have heard now the profitableness of the work of Meditation — It is an help to Knowledge, thereby your knowledge is raised — Thereby your Memory is strengthened — Thereby your Hearts are warmed — Thereby you will be freed from sinful thoughts — Thereby your hearts will be tuned to every duty — Thereby you will grow in grace — Thereby you will fill up all the chinks and crevices of your lives — And know how to spend your spare time,
Why, you have herd now the profitableness of the work of Meditation — It is an help to Knowledge, thereby your knowledge is raised — Thereby your Memory is strengthened — Thereby your Hearts Are warmed — Thereby you will be freed from sinful thoughts — Thereby your hearts will be tuned to every duty — Thereby you will grow in grace — Thereby you will fill up all the chinks and crevices of your lives — And know how to spend your spare time,
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and imp•ove that for God — Thereby you will draw good out of evil — And thereby you will converse with God, have communion with God, and enjoy God: And I pray, is not here profit enough to sweeten the voiage of your thoughts in Meditation?
and imp•ove that for God — Thereby you will draw good out of evil — And thereby you will converse with God, have communion with God, and enjoy God: And I pray, is not Here profit enough to sweeten the voyage of your thoughts in Meditation?
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But, Secondly, Hard work you say, and therefore how can it be delightful! Friends, The harder the work is, the sweeter it is, being overcome:
But, Secondly, Hard work you say, and Therefore how can it be delightful! Friends, The harder the work is, the Sweeten it is, being overcome:
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'Tis a sweet thing to overcome: 'Tis hard thing to fight, but 'tis a sweet thing to overcome:
It's a sweet thing to overcome: It's hard thing to fight, but it's a sweet thing to overcome:
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The harder the Nutt is to crack, the sweeter is the meat when it is crackt; The harder the Nut is to Crac, the Sweeten is the meat when it is cracked;
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the harder the Scripture is that is to be opened, the sweeter is the kernel, the truth when it is opened.
the harder the Scripture is that is to be opened, the Sweeten is the kernel, the truth when it is opened.
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When God opened the Rock, the Waters that flowed out were as sweet as honey. Now meditation makes a Conquest of the work.
When God opened the Rock, the Waters that flowed out were as sweet as honey. Now meditation makes a Conquest of the work.
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3. Though it be a hard thing to meditate on God and the things of God,
3. Though it be a hard thing to meditate on God and the things of God,
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yet notwithstanding do but consider why the wo•k is hard, and you will say that the difficulty of the work is no Impeachment to the suavity, or the sweetness thereof.
yet notwithstanding do but Consider why the wo•k is hard, and you will say that the difficulty of the work is no Impeachment to the suavity, or the sweetness thereof.
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There are two things that make meditation hard: The one is, because men are not used thereunto, men are not exercised therein:
There Are two things that make meditation hard: The one is, Because men Are not used thereunto, men Are not exercised therein:
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And another is, because they don't love God enough: Every thing is hard at the first:
And Another is, Because they don't love God enough: Every thing is hard At the First:
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Writing is hard at the First, Painting hard at the first, and the getting Languages hard at the first.
Writing is hard At the First, Painting hard At the First, and the getting Languages hard At the First.
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A Trade is hard at the First. So certainly the work of meditation will be hard at the first:
A Trade is hard At the First. So Certainly the work of meditation will be hard At the First:
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There is nothing not hard to those that are unwilling, There is nothing hard to those that Love. Love makes all things easie: There is nothing not hard to those that Are unwilling, There is nothing hard to those that Love. Love makes all things easy:
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Is it an hard thing for a Lover to think or meditate on the Person loved? Is it a hard thing for a Child at a distance from his Father to think or meditate on his Father,
Is it an hard thing for a Lover to think or meditate on the Person loved? Is it a hard thing for a Child At a distance from his Father to think or meditate on his Father,
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and his Father's love and kindness, is this hard? Indeed to a Rebellious Child 'tis hard, to a Child that's run away from his Father 'tis hard;
and his Father's love and kindness, is this hard? Indeed to a Rebellious Child it's hard, to a Child that's run away from his Father it's hard;
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but for a loving and an obedient Child, it is not hard.
but for a loving and an obedient Child, it is not hard.
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And what's the reason that the work of meditation is so hard to many of us,
And what's the reason that the work of meditation is so hard to many of us,
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but because in truth we are not used thereunto — or because we are rebellious Children,
but Because in truth we Are not used thereunto — or Because we Are rebellious Children,
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and don't love the Lord as we ought to do.
and don't love the Lord as we ought to do.
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Quest. But you will say, May not a wicked man meditate on God, and find sweetness in the Work?Quest. But you will say, May not a wicked man meditate on God, and find sweetness in the Work?
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Answ. I answer, that 'tis possible that a wicked man may separate, and sequester himself unto this work of reading, studying,Answer I answer, that it's possible that a wicked man may separate, and sequester himself unto this work of reading, studying,
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and thinking on the word and Law of God: 1 Sam. 21.7.
and thinking on the word and Law of God: 1 Sam. 21.7.
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Now a certaine man of the servants of Saul was there that day, deteyned before the Lord, and his Name was Doeg. Now a certain man of the Servants of Saul was there that day, detained before the Lord, and his Name was Doeg.
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He was there, separated, cloystered for the studying of the Law, and yet a Doeg, a great persecuter.
He was there, separated, cloistered for the studying of the Law, and yet a Doeg, a great Persecutor.
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And who doth not see it? Fryers, and Monks separate and Cloyster up themselves at this very day,
And who does not see it? Friars, and Monks separate and Cloister up themselves At this very day,
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and spend much time in that which they call Meditation.
and spend much time in that which they call Meditation.
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Yea possible it is, that a wicked man may not onely think and meditate on the Law of God,
Yea possible it is, that a wicked man may not only think and meditate on the Law of God,
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but he may find some sweetness therein;
but he may find Some sweetness therein;
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for if wicked men do delight in their approach unto God, as in the 58. of Isaiah, Why may they not delight also and find a sweetness in their meditation concerning God. But 3dly.
for if wicked men do delight in their approach unto God, as in the 58. of Isaiah, Why may they not delight also and find a sweetness in their meditation Concerning God. But 3dly.
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Though a wicked man may meditate on God, and the things of God, and find some sweetness in the work of meditation, yet with this difference.
Though a wicked man may meditate on God, and the things of God, and find Some sweetness in the work of meditation, yet with this difference.
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There is a great deal of difference between the sweetness that a wicked man finds in the work of meditation,
There is a great deal of difference between the sweetness that a wicked man finds in the work of meditation,
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and the sweetness that a good man finds in the work of meditation. For though a wicked man may meditate, and find some sweetness in the work;
and the sweetness that a good man finds in the work of meditation. For though a wicked man may meditate, and find Some sweetness in the work;
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yet not withstanding the sweetness doth rather arise from the satisfaction of his natural Conscience, than from the Connaturalness and suitableness that is between his heart and the work.
yet not withstanding the sweetness does rather arise from the satisfaction of his natural Conscience, than from the Connaturalness and suitableness that is between his heart and the work.
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Possibly a Doeg, a wicked man may be Convinced that he ought to read the scriptures,
Possibly a Doeg, a wicked man may be Convinced that he ought to read the Scriptures,
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and to meditate the•ein, and having don so his Conscience is satisfied, and he finds sweetness therein;
and to meditate the•ein, and having dONE so his Conscience is satisfied, and he finds sweetness therein;
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But •his sweetness doth rather arise from the satisfying of his n•tural Conscience, than from any Connaturalnesse and suitablenesse that there is between his heart and the work.
But •his sweetness does rather arise from the satisfying of his n•tural Conscience, than from any Connaturalness and suitableness that there is between his heart and the work.
cc-acp ng1 n1 vdz av-c vvi p-acp dt n-vvg pp-f po31 j n1, cs p-acp d n1 cc n1 cst pc-acp vbz p-acp po31 n1 cc dt n1.
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2. It is one thing for a man to find a sweetness in this work of meditation in reference to his own imployment, Calling, or livelyhood;
2. It is one thing for a man to find a sweetness in this work of meditation in Referente to his own employment, Calling, or livelihood;
crd pn31 vbz crd n1 p-acp dt n1 pc-acp vvi dt n1 p-acp d n1 pp-f n1 p-acp n1 p-acp po31 d n1, vvg, cc n1;
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another thing for to find a sweetness in it in reference unto God, to his own practice,
Another thing for to find a sweetness in it in Referente unto God, to his own practice,
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and holiness of life and Conversation. Suppose I be a Preacher: 'Tis my duty to study the Scriptures:
and holiness of life and Conversation. Suppose I be a Preacher: It's my duty to study the Scriptures:
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And studying of the Scripture I meditate, and when things come off well, I have a sweetness therein;
And studying of the Scripture I meditate, and when things come off well, I have a sweetness therein;
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Yet all this may be in reference to my calling, to my imployment, and to my livelyhood.
Yet all this may be in Referente to my calling, to my employment, and to my livelihood.
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But now a gracious man he meditates on God and the things of God in reference to God, to his holiness, and practice;
But now a gracious man he meditates on God and the things of God in Referente to God, to his holiness, and practice;
p-acp av dt j n1 pns31 vvz p-acp np1 cc dt n2 pp-f np1 p-acp n1 p-acp np1, p-acp po31 n1, cc n1;
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Mark what David saith. 119th Psal. I will delight my self in thy Commandments; which I have loved.
Mark what David Says. 119th Psalm I will delight my self in thy commandments; which I have loved.
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My hands also will I lift up unto thy Commandments, which I have loved; and I will meditate in thy statutes. My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.
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Lord, saith he, I love thy Commandements: And upon that account I meditate in thy Commandements:
Lord, Says he, I love thy commandments: And upon that account I meditate in thy commandments:
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And I don't onely meditate, but my hands also will I lift up unto thy commandments.
And I don't only meditate, but my hands also will I lift up unto thy Commandments.
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For practice, I will not onely lay my eie to reading, I will not onely lay my head to studying,
For practice, I will not only lay my eye to reading, I will not only lay my head to studying,
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but my hands also will I lift up unto thy Commandments; to take hold on them, and to practise them.
but my hands also will I lift up unto thy commandments; to take hold on them, and to practise them.
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So that thus a gracious soul, as he meditates on God and the things of God, and he finds a sweetness;
So that thus a gracious soul, as he meditates on God and the things of God, and he finds a sweetness;
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so 'tis in reference unto God, and to his own practice and holiness in Conversation. But 3dly.
so it's in Referente unto God, and to his own practice and holiness in Conversation. But 3dly.
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Though a wicked man may meditate on God and the things of God, and find a sweetness in so doing;
Though a wicked man may meditate on God and the things of God, and find a sweetness in so doing;
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yet he doth also find as great, if not a greater sweetness in other things, and in meditating and musing upon his Sins, and in the World, J•b. 20.12.
yet he does also find as great, if not a greater sweetness in other things, and in meditating and musing upon his Sins, and in the World, J•b. 20.12.
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Though wickedness be sweet in his mouth, though he hide it under his tongue, though he spare it, Though wickedness be sweet in his Mouth, though he hide it under his tongue, though he spare it,
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and forsake it not, but keep it still within his mouth, as a sweet pellet; here is his great delight.and forsake it not, but keep it still within his Mouth, as a sweet pellet; Here is his great delight.
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Though he may meditate on God, and the things of God, and find some sweetness there, his great delight is here, in his sin;
Though he may meditate on God, and the things of God, and find Some sweetness there, his great delight is Here, in his since;
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And he finds rather more delight and pleasure in musing on his sin, and sinfull course,
And he finds rather more delight and pleasure in musing on his since, and sinful course,
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and meditating on the World and the things thereof, than he findes in meditating on God and the things of God. But now a Gracious man delights in the Law of the Lord, and therein doth he meditate:
and meditating on the World and the things thereof, than he finds in meditating on God and the things of God. But now a Gracious man delights in the Law of the Lord, and therein does he meditate:
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why, but doth he not also stand in the Counsel of the ungodly? — No, he walketh not in the Counsel of the ungodly,
why, but does he not also stand in the Counsel of the ungodly? — No, he walks not in the Counsel of the ungodly,
uh-crq, cc-acp vdz pns31 xx av vvi p-acp dt n1 pp-f dt j? — uh-dx, pns31 vvz xx p-acp dt n1 pp-f dt j,
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but his delight is in the Law of the Lord, and in his L•w doth he meditate: but his delight is in the Law of the Lord, and in his L•w does he meditate:
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— he standeth not in the way of sinners: Possibly he may meet with sinners, and wicked men occasionally;
— he Stands not in the Way of Sinners: Possibly he may meet with Sinners, and wicked men occasionally;
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but he doth not walk with them ordinarily, he doth not stand with them, but his delight is in the Law of the Lord, and therein doth he meditate. But to say no more.
but he does not walk with them ordinarily, he does not stand with them, but his delight is in the Law of the Lord, and therein does he meditate. But to say no more.
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Take a wicked man, and though he may meditate on God, and the things of God, and find some sweetness therein, he doth not do this ordinarily, meditate ordinarily,
Take a wicked man, and though he may meditate on God, and the things of God, and find Some sweetness therein, he does not do this ordinarily, meditate ordinarily,
vvb dt j n1, cc cs pns31 vmb vvi p-acp np1, cc dt n2 pp-f np1, cc vvi d n1 av, pns31 vdz xx vdi d av-j, vvi av-j,
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and continually, God is not in all his thoughts, God may be in some of his thoughts,
and continually, God is not in all his thoughts, God may be in Some of his thoughts,
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but God is not in all his thoughts.
but God is not in all his thoughts.
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But this meditation of God and the things of God, is the ordinary work of a good man, he delighteth in the Law of the Lord,
But this meditation of God and the things of God, is the ordinary work of a good man, he delights in the Law of the Lord,
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and therein doth he meditate day and night. Meditation on God and the things of God is his ordinary work;
and therein does he meditate day and night. Meditation on God and the things of God is his ordinary work;
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So that thus now you see the difference, and thus you see the Doctrine cleared:
So that thus now you see the difference, and thus you see the Doctrine cleared:
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'Tis a sweet thing to a gracious soul to meditate on God and the things of God, meditation-work is sweet work to a gratious soul.
It's a sweet thing to a gracious soul to meditate on God and the things of God, meditation-work is sweet work to a gracious soul.
pn31|vbz dt j n1 p-acp dt j n1 pc-acp vvi p-acp np1 cc dt n2 pp-f np1, n1 vbz j n1 p-acp dt j n1.
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— Sweet for it is Naturall, — Sweet, for it is suitable — Sweet, for it is profitable.
— Sweet for it is Natural, — Sweet, for it is suitable — Sweet, for it is profitable.
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— Sweet, for it is satisfying — Sweet, for it is delightful: And, If these things be so;
— Sweet, for it is satisfying — Sweet, for it is delightful: And, If these things be so;
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What shall we say of those that never spent any time yet alone in meditating on God, and the things of G•d? Never spent a day, never spent halfe a day, never spent an hower in private meditating on God and the things of God. Shall we say, these are Godly? Why, in the time of the Old Testament the beasts were unclean that did not chew the Cudd;
What shall we say of those that never spent any time yet alone in meditating on God, and the things of G•d? Never spent a day, never spent half a day, never spent an hour in private meditating on God and the things of God. Shall we say, these Are Godly? Why, in the time of the Old Testament the beasts were unclean that did not chew the Cudd;
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in the New Testament it's made the property of the Highway Ground, that the seed falls upon it,
in the New Testament it's made the property of the Highway Ground, that the seed falls upon it,
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and it is not covered over with meditation, and consideration.
and it is not covered over with meditation, and consideration.
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What, Is it the property of a gratious soul to meditate on God, and doth he find so much sweetness in meditating on God and the things of God? and have I liv'd Twenty years, have I liv'd Thirty years, have I liv'd Fourty years,
What, Is it the property of a gracious soul to meditate on God, and does he find so much sweetness in meditating on God and the things of God? and have I lived Twenty Years, have I lived Thirty Years, have I lived Fourty Years,
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and never spent an hower yet in private in meditation on God and the things of God, how can I think I am Godly?
and never spent an hour yet in private in meditation on God and the things of God, how can I think I am Godly?
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If this Doctrine be true, that a gracious holy man finds a sweetness in meditating on God, and meditation work is sweet work to a gracious soul,
If this Doctrine be true, that a gracious holy man finds a sweetness in meditating on God, and meditation work is sweet work to a gracious soul,
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then, Friends, why should you not all labour to be found here, in this work of meditation.
then, Friends, why should you not all labour to be found Here, in this work of meditation.
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I fear we are strangers hereunto:
I Fear we Are Strangers hereunto:
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many come and hear Sermons, and write Sermons one time after another, and afterwards they stand up upon dusty shelves, and are never meditated on:
many come and hear Sermons, and write Sermons one time After Another, and afterwards they stand up upon dusty shelves, and Are never meditated on:
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But is this true that a gracious man finds so much sweetness in the work of meditation,
But is this true that a gracious man finds so much sweetness in the work of meditation,
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and that it is so profitable a work? why should we not all labour to be found herein?
and that it is so profitable a work? why should we not all labour to be found herein?
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You will say then unto me, Meditation is a sweet work we confess, and very profitable;
You will say then unto me, Meditation is a sweet work we confess, and very profitable;
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but what should I do that I may be able to cary on this work of meditation with sweetness? I have found it hard some times,
but what should I do that I may be able to carry on this work of meditation with sweetness? I have found it hard Some times,
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and after I have begun it I threw it off.
and After I have begun it I threw it off.
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Sometimes I have thought that the work of meditation is Incumbent onely upon Preachers, but I see it is sweet,
Sometime I have Thought that the work of meditation is Incumbent only upon Preachers, but I see it is sweet,
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and profitable and good for every one.
and profitable and good for every one.
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What shall I do then that I may be able to carry on this work of meditation with sweetness?
What shall I do then that I may be able to carry on this work of meditation with sweetness?
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That I shall speak to, more largely:
That I shall speak to, more largely:
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Only for the present give me leave to say some thing to it by way of premises;
Only for the present give me leave to say Some thing to it by Way of premises;
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I'le onely speak to Four Cases, and so conclude this Exercise.
I'll only speak to Four Cases, and so conclude this Exercise.
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Would you meditate on God and the things of God with sweetness? First, In case that you would meditate on the Nature,
Would you meditate on God and the things of God with sweetness? First, In case that you would meditate on the Nature,
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and Attributes of God, be sure that you divide your thoughts, for variety is most refreshing:
and Attributes of God, be sure that you divide your thoughts, for variety is most refreshing:
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All the Attributes of God are worthy of our thoughts; do not therefore stand poring on one excellencie, or upon one Attribute;
All the Attributes of God Are worthy of our thoughts; do not Therefore stand poring on one excellency, or upon one Attribute;
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but when you are most fearfull, put your thoughts upon that in God which is most cheerfull:
but when you Are most fearful, put your thoughts upon that in God which is most cheerful:
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When you are most cheerful, put your thoughts upon that in God, which is most dread-ful:
When you Are most cheerful, put your thoughts upon that in God, which is most dreadful:
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ever more divide your thoughts, if you be to meditate on God, and the Name and Nature and Attributes of God.
ever more divide your thoughts, if you be to meditate on God, and the Name and Nature and Attributes of God.
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And Secondly, be sure of this, That you meditate, not in a way of Reason only,
And Secondly, be sure of this, That you meditate, not in a Way of Reason only,
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when you come to meditate on God, but in a way of Faith.
when you come to meditate on God, but in a Way of Faith.
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For, Who can give the Reason of the Trinity in Unity, and the Unity in Trinity? How can men know and understand this, that the Second Person should be begotten of the Father from all Eternity,
For, Who can give the Reason of the Trinity in Unity, and the Unity in Trinity? How can men know and understand this, that the Second Person should be begotten of the Father from all Eternity,
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and yet be co-equal with the Father: here Reason halts. Saith one truly, Dispute not with G•d, lest you •e c•nfounded;
and yet be coequal with the Father: Here Reason halts. Says one truly, Dispute not with G•d, lest you •e c•nfounded;
cc av vbi j p-acp dt n1: av n1 vvz. vvz pi av-j, vvb xx p-acp n1, cs pn22 vhb vvn;
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Dispute not with Satan, lest y•u be overcome. Dispute not with Satan, lest y•u be overcome.
vvb xx p-acp np1, cs n1 vbb vvn.
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And I say, If you would not fail and miscarry in your work of Meditation, be sure that when you are to meditate on God, the Nature, the Names, the Attributes of God, that then your meditation be carryed on in a way of Faith, and not of Reason only.
And I say, If you would not fail and miscarry in your work of Meditation, be sure that when you Are to meditate on God, the Nature, the Names, the Attributes of God, that then your meditation be carried on in a Way of Faith, and not of Reason only.
cc pns11 vvb, cs pn22 vmd xx vvi cc vvi p-acp po22 n1 pp-f n1, vbb j cst c-crq pn22 vbr pc-acp vvi p-acp np1, dt n1, dt n2, dt n2 pp-f np1, cst av po22 n1 vbi vvn p-acp p-acp dt n1 pp-f n1, cc xx pp-f n1 av-j.
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3. And then be sure of this, that you never think of God out of Christ: I thought upon God and was troubled, saith the Psalmist,
3. And then be sure of this, that you never think of God out of christ: I Thought upon God and was troubled, Says the Psalmist,
crd cc av vbi j pp-f d, cst pn22 av-x vvb pp-f np1 av pp-f np1: pns11 vvd p-acp np1 cc vbds vvn, vvz dt n1,
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Why? he did not think of Christ too. I thought upon God and was troubled.
Why? he did not think of christ too. I Thought upon God and was troubled.
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I, but think upon God in Christ, and you will not be troubled:
I, but think upon God in christ, and you will not be troubled:
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Never think of God but in Christ: Tis an horrible thing, saith Luther, to think of God out of Christ.
Never think of God but in christ: This an horrible thing, Says Luther, to think of God out of christ.
av-x vvb pp-f np1 cc-acp p-acp np1: pn31|vbz dt j n1, vvz np1, pc-acp vvi pp-f np1 av pp-f np1.
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This is the first thing, in case that you would meditate on God, the Nature, the Names,
This is the First thing, in case that you would meditate on God, the Nature, the Names,
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and Attributes of God; divide your thoughts, meditate in a way of Faith, and not in a way of Reason — and never think of God out of Christ.
and Attributes of God; divide your thoughts, meditate in a Way of Faith, and not in a Way of Reason — and never think of God out of christ.
cc n2 pp-f np1; vvb po22 n2, vvi p-acp dt n1 pp-f n1, cc xx p-acp dt n1 pp-f n1 — cc av-x vvb pp-f np1 av pp-f np1.
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2. In case that you would meditate on Christ the Son God, be sure of this, That you think on Christ,
2. In case that you would meditate on christ the Son God, be sure of this, That you think on christ,
crd p-acp n1 cst pn22 vmd vvi p-acp np1 dt n1 np1, vbb j pp-f d, cst pn22 vvb p-acp np1,
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and meditate on Christ, as your great example, as well as your gift, And your gift, as well as your example;
and meditate on christ, as your great Exampl, as well as your gift, And your gift, as well as your Exampl;
cc vvi p-acp np1, p-acp po22 j n1, c-acp av c-acp po22 n1, cc po22 n1, c-acp av c-acp po22 n1;
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There is both in Christ, when your hearts are most brisk, think on Christ, as your example;
There is both in christ, when your hearts Are most brisk, think on christ, as your Exampl;
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and when your hearts are most low, think on Christ as your gift. But if that you would meditate on Christ, carry on both;
and when your hearts Are most low, think on christ as your gift. But if that you would meditate on christ, carry on both;
cc c-crq po22 n2 vbr av-ds j, vvb p-acp np1 p-acp po22 n1. p-acp cs cst pn22 vmd vvi p-acp np1, vvb p-acp d;
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think on Christ as well for your example as for your gift, and for your gift,
think on christ as well for your Exampl as for your gift, and for your gift,
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as well as for your example. And never think on Christ out of the Gospel:
as well as for your Exampl. And never think on christ out of the Gospel:
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For as you may not think on God out of Christ, so you may not meditate on Christ out of the Gospel:
For as you may not think on God out of christ, so you may not meditate on christ out of the Gospel:
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Christ is a living Gospel, and the Gospel a dead Christ.
christ is a living Gospel, and the Gospel a dead christ.
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And in all your meditations on Christ, be sure that you observe, what that Title of Christ is, that is most suitable to your condition, and then meditate thereupon.
And in all your meditations on christ, be sure that you observe, what that Title of christ is, that is most suitable to your condition, and then meditate thereupon.
cc p-acp d po22 n2 p-acp np1, vbb j cst pn22 vvb, r-crq d n1 pp-f np1 vbz, cst vbz av-ds j p-acp po22 n1, cc av vvi av.
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But thirdly, In case you would meditate on the Word of God; First know, that there are four parts of the Word. — There's the Commandement. — The Promise. — The Threatning. — The Example.
But Thirdly, In case you would meditate on the Word of God; First know, that there Are four parts of the Word. — There's the Commandment. — The Promise. — The Threatening. — The Exampl.
p-acp ord, p-acp n1 pn22 vmd vvi p-acp dt n1 pp-f np1; ord vvb, cst a-acp vbr crd n2 pp-f dt n1. — pc-acp|vbz dt n1. — dt n1. — dt vvg. — dt n1.
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These four divide the whole Word of God. Precept, Promise, Threatning, Example.
These four divide the Whole Word of God. Precept, Promise, Threatening, Exampl.
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If you have to deal with a Commandment, or Precept, remember this, That there is no Precept and Commandment,
If you have to deal with a Commandment, or Precept, Remember this, That there is no Precept and Commandment,
cs pn22 vhb pc-acp vvi p-acp dt n1, cc n1, vvb d, cst pc-acp vbz dx n1 cc n1,
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but is back't and surrounded with several Promises; Promises of assistance, and Promises of reward. In case you have to deal with a Promise, Know this:
but is backed and surrounded with several Promises; Promises of assistance, and Promises of reward. In case you have to deal with a Promise, Know this:
cc-acp vbz vvn cc vvn p-acp j vvz; vvz pp-f n1, cc vvz pp-f n1. p-acp n1 pn22 vhb pc-acp vvi p-acp dt n1, vvb d:
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2803
God is as punctual in performing, as he is gracious in promising. In case you have to deal with a Threatning, Then remember this:
God is as punctual in performing, as he is gracious in promising. In case you have to deal with a Threatening, Then Remember this:
np1 vbz a-acp j p-acp vvg, c-acp pns31 vbz j p-acp vvg. p-acp n1 pn22 vhb pc-acp vvi p-acp dt vvg, av vvb d:
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that God threatens, that he may not fulfill, but he promises, that he may fulfill. As God promises that he may fu•fill, So he threatens that he may not fulfill.
that God threatens, that he may not fulfil, but he promises, that he may fulfil. As God promises that he may fu•fill, So he threatens that he may not fulfil.
cst np1 vvz, cst pns31 vmb xx vvi, cc-acp pns31 vvz, cst pns31 vmb vvi. p-acp np1 vvz cst pns31 vmb vvi, av pns31 vvz cst pns31 vmb xx vvi.
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And in case you have to deal with an Example, Remember this, that there is no Example, but hath a Promise,
And in case you have to deal with an Exampl, remember this, that there is no Exampl, but hath a Promise,
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or a Threatning, in the bowels or bosome of it. But Secondly, If you would meditate on God in •eference to his Word:or a Threatening, in the bowels or bosom of it. But Secondly, If you would meditate on God in •eference to his Word:
cc dt vvg, p-acp dt n2 cc n1 pp-f pn31. p-acp ord, cs pn22 vmd vvi p-acp np1 p-acp n1 p-acp po31 n1:
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2807
Then look upon all the Word of God, as your Fathers Letter, and your own •vidence.
Then look upon all the Word of God, as your Father's letter, and your own •vidence.
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If a Child be beyond Sea, and a Letter •ome from the Father, the Child reads it;
If a Child be beyond Sea, and a letter •ome from the Father, the Child reads it;
cs dt n1 vbb p-acp n1, cc dt n1 vvb p-acp dt n1, dt n1 vvz pn31;
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he reads 〈 ◊ 〉, again and again, and thinks on it:
he reads 〈 ◊ 〉, again and again, and thinks on it:
pns31 vvz 〈 sy 〉, av cc av, cc vvz p-acp pn31:
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2810
Another, that 〈 ◊ 〉 a stranger to the Letter, though he see it, he don't •ead it so often over,
another, that 〈 ◊ 〉 a stranger to the letter, though he see it, he don't •ead it so often over,
j-jn, cst 〈 sy 〉 dt jc p-acp dt n1, cs pns31 vvb pn31, pns31 vdbx vvi pn31 av av a-acp,
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2811
nor meditate so often on't, •ut the Son doth.
nor meditate so often oned, •ut the Son does.
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2812
Why? 'tis my Fathers Letter, •ith he, and so Ile read it, and meditate on't, and •ink on't.
Why? it's my Father's letter, •ith he, and so I'll read it, and meditate oned, and •ink oned.
q-crq? pn31|vbz po11 ng1 n1, uh pns31, cc av pns11|vmb vvi pn31, cc vvi p-acp|pn31, cc vvb p-acp|pn31.
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2813
So some men do not look upon the Scrip•res as their Fathers Letters sent from Heaven to them:
So Some men do not look upon the Scrip•res as their Father's Letters sent from Heaven to them:
av d n2 vdb xx vvi p-acp dt n2 p-acp po32 ng1 n2 vvn p-acp n1 p-acp pno32:
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2814
But those that are good, they look upon all the Chapters there as their Fathers Letters;
But those that Are good, they look upon all the Chapters there as their Father's Letters;
cc-acp d cst vbr j, pns32 vvb p-acp d dt n2 a-acp p-acp po32 ng1 n2;
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2815
and I will read it over, for it's my Fathers Letter, and I will think on't much, for 'tis my Fathers Letter.
and I will read it over, for it's my Father's letter, and I will think oned much, for it's my Father's letter.
cc pns11 vmb vvi pn31 a-acp, c-acp pn31|vbz po11 ng1 n1, cc pns11 vmb vvi p-acp|pn31 av-d, c-acp pn31|vbz po11 ng1 n1.
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2816
Thus then, Look upon the Word as your Fathers Letter. And look upon the Scripture also as your own Evidence:
Thus then, Look upon the Word as your Father's letter. And look upon the Scripture also as your own Evidence:
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2817
A man hath an Evidence for Land, and, it may be, the parchment is a dusty thing,
A man hath an Evidence for Land, and, it may be, the parchment is a dusty thing,
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2818
yet he takes a great deal of pains in reading it over, and thinking on't;
yet he Takes a great deal of pains in reading it over, and thinking oned;
av pns31 vvz dt j n1 pp-f n2 p-acp vvg pn31 a-acp, cc vvg p-acp|pn31;
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2819
Why, (saith one that stands by) Why will you spend so much time in reading of a dusty Parchment? But, O Friend, saith he, Friend, it's my Evidence for my Inheritance.
Why, (Says one that Stands by) Why will you spend so much time in reading of a dusty Parchment? But, Oh Friend, Says he, Friend, it's my Evidence for my Inheritance.
q-crq, (vvz pi cst vvz a-acp) q-crq vmb pn22 vvi av d n1 p-acp vvg pp-f dt j n1? p-acp, uh n1, vvz pns31, n1, pn31|vbz po11 n1 p-acp po11 n1.
(11) sermon (DIV2)
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2820
So now, when men come to the Word, and do not look upon it as their Evidence for their Land, they have no list to meditate on it,
So now, when men come to the Word, and do not look upon it as their Evidence for their Land, they have no list to meditate on it,
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(11) sermon (DIV2)
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2821
but when a man comes to the Word, and can look upon it as his Evidence for a great Inheritance,
but when a man comes to the Word, and can look upon it as his Evidence for a great Inheritance,
cc-acp c-crq dt n1 vvz p-acp dt n1, cc vmb vvi p-acp pn31 p-acp po31 n1 p-acp dt j n1,
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then he loves to meditate on it.
then he loves to meditate on it.
cs pns31 vvz pc-acp vvi p-acp pn31.
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2823
Remember therefore these two things, — That all that is in the Word, is either Commandment, or Promise, — Threatning, or Example: — And look upon the Word as your Fathers Letters and as your own Evidence. And then,
remember Therefore these two things, — That all that is in the Word, is either Commandment, or Promise, — Threatening, or Exampl: — And look upon the Word as your Father's Letters and as your own Evidence. And then,
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(11) sermon (DIV2)
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2824
Fourthly, In case that you would Meditate on the works of God.
Fourthly, In case that you would Meditate on the works of God.
ord, p-acp n1 cst pn22 vmd vvi p-acp dt n2 pp-f np1.
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2825
First, Be sure of this, that you look upon al• the works of God as Enammelled and Embroidered with so many Attributes of God:
First, Be sure of this, that you look upon al• the works of God as Enameled and Embroidered with so many Attributes of God:
ord, vbb j pp-f d, cst pn22 vvb p-acp n1 dt n2 pp-f np1 c-acp vvn cc j-vvn p-acp av d n2 pp-f np1:
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2826
For the more you see the Attributes of God shining forth upon his Works, the more sweetnesse you wil• take in the meditating the•eof.
For the more you see the Attributes of God shining forth upon his Works, the more sweetness you wil• take in the meditating the•eof.
c-acp dt av-dc pn22 vvb dt n2 pp-f np1 vvg av p-acp po31 vvz, dt av-dc n1 pn22 n1 vvi p-acp dt vvg av.
(11) sermon (DIV2)
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2827
But if you don't se• the Attributes of God shining forth upon his Works you will take no sweetness in meditating thereon.
But if you don't se• the Attributes of God shining forth upon his Works you will take no sweetness in meditating thereon.
p-acp cs pn22 vdbx n1 dt n2 pp-f np1 vvg av p-acp po31 vvz pn22 vmb vvi dx n1 p-acp vvg av.
(11) sermon (DIV2)
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2828
Then be sure, that you don't take things apart, an• separate from another, but take all together:
Then be sure, that you don't take things apart, an• separate from Another, but take all together:
av vbi j, cst pn22 vdbx vvb n2 av, n1 vvi p-acp j-jn, cc-acp vvb d av:
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2829
They are set one over against the other.
They Are Set one over against the other.
pns32 vbr vvn pi p-acp p-acp dt n-jn.
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2830
If you part the Works of God, you will find no beauty nor sweetnesse in the consideration of them; If you part the Works of God, you will find no beauty nor sweetness in the consideration of them;
cs pn22 vvb dt vvz pp-f np1, pn22 vmb vvi dx n1 ccx n1 p-acp dt n1 pp-f pno32;
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2831
but put all together, the design, and end of the Work, and the whollness of the Work gives a beauty to it.
but put all together, the Design, and end of the Work, and the whollness of the Work gives a beauty to it.
p-acp vvi d av, dt n1, cc n1 pp-f dt n1, cc dt n1 pp-f dt n1 vvz dt n1 p-acp pn31.
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2832
Take heed therefore that you don't separate between piece and piece, but carry all togethe•, and the end thereof.
Take heed Therefore that you don't separate between piece and piece, but carry all togethe•, and the end thereof.
vvb n1 av cst pn22 vdbx vvb p-acp n1 cc n1, cc-acp vvb d n1, cc dt n1 av.
(11) sermon (DIV2)
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2833
Thirdly, If you would meditate on God, in reference to his Works, be sure of this, that you never go to read Gods Work, but by Gods Candle:
Thirdly, If you would meditate on God, in Referente to his Works, be sure of this, that you never go to read God's Work, but by God's Candle:
ord, cs pn22 vmd vvi p-acp np1, p-acp n1 p-acp po31 vvz, vbb j pp-f d, cst pn22 av-x vvi p-acp vvb npg1 n1, cc-acp p-acp ng1 n1:
(11) sermon (DIV2)
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2834
The Work of God is a great Book; but the work of God cannot be read but by Gods word:
The Work of God is a great Book; but the work of God cannot be read but by God's word:
dt n1 pp-f np1 vbz dt j n1; cc-acp dt n1 pp-f np1 vmbx vbi vvn cc-acp p-acp ng1 n1:
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2835
God hath a Candle of his own to read his W•rk by: God hath a Candle of his own to read his W•rk by:
np1 vhz dt n1 pp-f po31 d pc-acp vvi po31 n1 p-acp:
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2836
When you go to read his Work, be sure you carry his Candle along with you,
When you go to read his Work, be sure you carry his Candle along with you,
c-crq pn22 vvb pc-acp vvi po31 n1, vbb j pn22 vvb po31 n1 a-acp p-acp pn22,
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2837
and so shall you be sure to read it the better. I have done.
and so shall you be sure to read it the better. I have done.
cc av vmb pn22 vbi j pc-acp vvi pn31 dt jc. pns11 vhb vdn.
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2838
Be sure you look upon every work of God, as coming out of the hand of your Father, that you may say, O this is my Fathers work,
Be sure you look upon every work of God, as coming out of the hand of your Father, that you may say, Oh this is my Father's work,
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(11) sermon (DIV2)
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2839
and this is my Fa•hers work. London is destroyed, but this is my Fathers work:
and this is my Fa•hers work. London is destroyed, but this is my Father's work:
cc d vbz po11 n2 vvi. np1 vbz vvn, cc-acp d vbz po11 ng1 n1:
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2840
You have heard of that honest good man of Chelmsford, when it thundred and lightned, insomuch,
You have herd of that honest good man of Chelmsford, when it thundered and lightened, insomuch,
pn22 vhb vvn pp-f cst j j n1 pp-f np1, c-crq pn31 vvd cc vvd, av,
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2841
as all the Town were afraid that Dooms-day was come;
as all the Town were afraid that Doomsday was come;
c-acp d dt n1 vbdr j cst n1 vbds vvn;
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2842
how he got upon a Stall in the Street, and said, This is my Fa•hers voice:
how he god upon a Stall in the Street, and said, This is my Fa•hers voice:
c-crq pns31 vvd p-acp dt n1 p-acp dt n1, cc vvd, d vbz po11 ng1 n1:
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2843
And so when you look upon any work of the Lord, look upon it as your Fathers work,
And so when you look upon any work of the Lord, look upon it as your Father's work,
cc av c-crq pn22 vvb p-acp d n1 pp-f dt n1, vvb p-acp pn31 p-acp po22 ng1 n1,
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2844
and then you will take a sweetnesse and contentment in the Meditation thereof. And thus I have given you some taste:
and then you will take a sweetness and contentment in the Meditation thereof. And thus I have given you Some taste:
cc cs pn22 vmb vvi dt n1 cc n1 p-acp dt n1 av. cc av pns11 vhb vvn pn22 d n1:
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2845
But how this work of Meditation is to be carried on with sweetness, I reserve for the next Exercise;
But how this work of Meditation is to be carried on with sweetness, I reserve for the next Exercise;
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only for the present, you have heard what a profitable thing it is, to meditate on the things of God: What now remains,
only for the present, you have herd what a profitable thing it is, to meditate on the things of God: What now remains,
av-j p-acp dt j, pn22 vhb vvn r-crq dt j n1 pn31 vbz, pc-acp vvi p-acp dt n2 pp-f np1: r-crq av vvz,
(11) sermon (DIV2)
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but to get up and be thinking and meditating on God, and the things of God.
but to get up and be thinking and meditating on God, and the things of God.
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(11) sermon (DIV2)
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The Work and Way of Meditation. SERM. VIII. HAving show'd how sweet and profitable the work of Meditation is, to meditate on God, and the things of God;
The Work and Way of Meditation. SERMON. VIII. HAving showed how sweet and profitable the work of Meditation is, to meditate on God, and the things of God;
dt n1 cc n1 pp-f n1. n1. np1. vhg vvn c-crq j cc j dt n1 pp-f n1 vbz, pc-acp vvi p-acp np1, cc dt n2 pp-f np1;
(12) sermon (DIV2)
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we came the last day to this Question, or Objection: But if the work of Meditation, be so sweet and profitable:
we Come the last day to this Question, or Objection: But if the work of Meditation, be so sweet and profitable:
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(12) sermon (DIV2)
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What shall we do, that this work of Meditaon, may be carried on with sweetness and profit?
What shall we do, that this work of Meditaon, may be carried on with sweetness and profit?
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(12) sermon (DIV2)
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I am a stranger to this work of Meditation; I have often read the Scriptures, and not meditated on them.
I am a stranger to this work of Meditation; I have often read the Scriptures, and not meditated on them.
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I have often heard the Word, and not meditated thereon:
I have often herd the Word, and not meditated thereon:
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I have sometimes begun to meditate, but finding it a hard work, I have left it off again.
I have sometime begun to meditate, but finding it a hard work, I have left it off again.
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And sometimes I have thought that this work is incumbent onely upon Students, and Preachers:
And sometime I have Thought that this work is incumbent only upon Students, and Preachers:
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But if it be our duty to meditate on God, and the things of God, what shall we do that the work of holy Meditation, may be carried on with profit, and with sweetness?
But if it be our duty to meditate on God, and the things of God, what shall we do that the work of holy Meditation, may be carried on with profit, and with sweetness?
cc-acp cs pn31 vbi po12 n1 pc-acp vvi p-acp np1, cc dt n2 pp-f np1, r-crq vmb pns12 vdi cst dt n1 pp-f j n1, vmb vbi vvn a-acp p-acp n1, cc p-acp n1?
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For answer hereunto, four or five things, I shall speak unto.
For answer hereunto, four or five things, I shall speak unto.
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First, I shall labour to shew you, that it is our duty to meditate on God, and the things of God.First, I shall labour to show you, that it is our duty to meditate on God, and the things of God.
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2. That this work of Meditation, is every Mans work, — and every Dayes work: — And such a work as is Consistent wi•h ev•ry busi••ss, and condition.
2. That this work of Meditation, is every men work, — and every Days work: — And such a work as is Consistent wi•h ev•ry busi••ss, and condition.
crd cst d n1 pp-f n1, vbz d ng1 vvb, — cc d n2 vvi: — cc d dt n1 c-acp vbz j n1 av vvi, cc n1.
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3. I shall lay down some means for the right performance of this work.
3. I shall lay down Some means for the right performance of this work.
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4. Give you some Rules and Directions, how this work of Meditation should be carried on with sweetness and profit, in a right manner.
4. Give you Some Rules and Directions, how this work of Meditation should be carried on with sweetness and profit, in a right manner.
crd vvb pn22 d n2 cc n2, c-crq d n1 pp-f n1 vmd vbi vvn a-acp p-acp n1 cc n1, p-acp dt j-jn n1.
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And then draw forth some Arguments, or Motives to press you all hereunto.
And then draw forth Some Arguments, or Motives to press you all hereunto.
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(12) sermon (DIV2)
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I. First, It is our work and duty, to meditate on God, and the things of God:
I First, It is our work and duty, to meditate on God, and the things of God:
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Will you instance according to our Explication at the first.
Will you instance according to our Explication At the First.
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Will you instance in the Nature, Titles, and Attributes of God? Why, it is our work and duty so to meditate on God:
Will you instance in the Nature, Titles, and Attributes of God? Why, it is our work and duty so to meditate on God:
vmb pn22 n1 p-acp dt n1, n2, cc n2 pp-f np1? uh-crq, pn31 vbz po12 n1 cc n1 av pc-acp vvi p-acp np1:
(12) sermon (DIV2)
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For wicked men are blamed, that God is not in all their thoughts;
For wicked men Are blamed, that God is not in all their thoughts;
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(12) sermon (DIV2)
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If they be blamed for this, that God is not in all their thoughts, then surely God is to be in all our thoughts.
If they be blamed for this, that God is not in all their thoughts, then surely God is to be in all our thoughts.
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(12) sermon (DIV2)
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Good and holy men are commended, and rewarded for this:
Good and holy men Are commended, and rewarded for this:
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(12) sermon (DIV2)
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They that feared the Lord, spake often one to another, and a book of Remembrance was written for them that feared the Lord, They that feared the Lord, spoke often one to Another, and a book of Remembrance was written for them that feared the Lord,
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(12) sermon (DIV2)
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and that Thought on his Name. They are commended, — and they are rewarded.and that Thought on his Name. They Are commended, — and they Are rewarded.
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(12) sermon (DIV2)
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In the day when God makes up his Jewels, they shall be found among them, Mal. 3.
In the day when God makes up his Jewels, they shall be found among them, Malachi 3.
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(12) sermon (DIV2)
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And who doth not know that it is our duty to praise the Lord:
And who does not know that it is our duty to praise the Lord:
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(12) sermon (DIV2)
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not onely to be thankful to God upon the account of benefits received, but to pra•se the Lord upon the account of his own Excellencies;
not only to be thankful to God upon the account of benefits received, but to pra•se the Lord upon the account of his own Excellencies;
xx av-j pc-acp vbi j p-acp np1 p-acp dt n1 pp-f n2 vvn, cc-acp pc-acp vvi dt n1 p-acp dt n1 pp-f po31 d n2;
(12) sermon (DIV2)
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and how should the heart be tun'd and framed unto this praising of God, but by meditation on the Name and Nature,
and how should the heart be tuned and framed unto this praising of God, but by meditation on the Name and Nature,
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(12) sermon (DIV2)
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and Titles of God? Psal. 48. Great is the Lord, and greatly to be praised, v •. — How doth he tune his heart to this praise? We have th•ught of thy loving kindness, O God.
and Titles of God? Psalm 48. Great is the Lord, and greatly to be praised, v •. — How does he tune his heart to this praise? We have th•ught of thy loving kindness, Oh God.
cc n2 pp-f np1? np1 crd j vbz dt n1, cc av-j pc-acp vbi vvn, crd •. — q-crq vdz pns31 vvi po31 n1 p-acp d n1? pns12 vhb vvn pp-f po21 j-vvg n1, uh np1.
(12) sermon (DIV2)
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The more that the heart of any man is laid in with meditation, the more pregnant will his words be in the praises of God.
The more that the heart of any man is laid in with meditation, the more pregnant will his words be in the praises of God.
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So that thus then, it is our duty for to meditate upon this account.
So that thus then, it is our duty for to meditate upon this account.
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(12) sermon (DIV2)
795
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2877
But Secondly, Will you instance in Christ the Son of God? As it is our work and duty to meditate on the Nature, Titles,
But Secondly, Will you instance in christ the Son of God? As it is our work and duty to meditate on the Nature, Titles,
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(12) sermon (DIV2)
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2878
and Attributes of God, so to spend and to lay out our thoughts upon Christ the Son of God.
and Attributes of God, so to spend and to lay out our thoughts upon christ the Son of God.
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(12) sermon (DIV2)
796
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You may observe therefore, that this word Behold, is oftener prefixed, and set before the Mystery of Christ,
You may observe Therefore, that this word Behold, is oftener prefixed, and Set before the Mystery of christ,
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(12) sermon (DIV2)
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than before any other Depth, or Mystery in Scripture.
than before any other Depth, or Mystery in Scripture.
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(12) sermon (DIV2)
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— And why so? But to shew that this Depth, and this Mystery, is that especially that calls forth our Consideration, and our Meditation.
— And why so? But to show that this Depth, and this Mystery, is that especially that calls forth our Consideration, and our Meditation.
— cc q-crq av? p-acp pc-acp vvi cst d n1, cc d n1, vbz d av-j cst vvz av po12 n1, cc po12 n1.
(12) sermon (DIV2)
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There are four things concerning Christ, which do call for our meditation. The Personal excellency of Christ. — The Offices of Christ.
There Are four things Concerning christ, which do call for our meditation. The Personal excellency of christ. — The Offices of christ.
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(12) sermon (DIV2)
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— The Life, and — The Death of Christ.
— The Life, and — The Death of christ.
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(12) sermon (DIV2)
798
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2884
As for the Personal excellencies of Christ, you read what the Apostle saith, in the 7. c. of the Heb. v. 4. Now consider how great this man was, Mechisedec, the Type of Christ:
As for the Personal excellencies of christ, you read what the Apostle Says, in the 7. c. of the Hebrew v. 4. Now Consider how great this man was, Mechisedec, the Type of christ:
c-acp p-acp dt j n2 pp-f np1, pn22 vvb r-crq dt n1 vvz, p-acp dt crd sy. pp-f dt np1 n1 crd av vvb c-crq j d n1 vbds, np1, dt n1 pp-f np1:
(12) sermon (DIV2)
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And if the Type were so great, Christ is greater.
And if the Type were so great, christ is greater.
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(12) sermon (DIV2)
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— And if we are to consider the greatness of the Type, much more to consider and meditate on the Greatness,
— And if we Are to Consider the greatness of the Type, much more to Consider and meditate on the Greatness,
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(12) sermon (DIV2)
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2887
and Personal excellencies of Christ typified.
and Personal excellencies of christ typified.
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And as for the Offices of Christ, you read what the Apostle saith, in the 3. chap. 1. v. Wherefore, holy Brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our Profession, Christ Jesus.
And as for the Offices of christ, you read what the Apostle Says, in the 3. chap. 1. v. Wherefore, holy Brothers, partakers of the heavenly calling, Consider the Apostle and High Priest of our Profession, christ jesus.
cc c-acp p-acp dt n2 pp-f np1, pn22 vvb r-crq dt n1 vvz, p-acp dt crd n1 crd n1 c-crq, j n2, n2 pp-f dt j n-vvg, vvb dt n1 cc j n1 pp-f po12 n1, np1 np1.
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And as for the Life of Christ;
And as for the Life of christ;
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you know what the Apostle saith, in the 12. chap. 2. v. Looking unto Jesus, the Author and Finisher of our Faith.
you know what the Apostle Says, in the 12. chap. 2. v. Looking unto jesus, the Author and Finisher of our Faith.
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And for the Sufferings of Christ, you read what follows; Who for the joy that was set before him, endured the Cross, despising the shame;
And for the Sufferings of christ, you read what follows; Who for the joy that was Set before him, endured the Cross, despising the shame;
cc p-acp dt n2 pp-f np1, pn22 vvb r-crq vvz; r-crq p-acp dt n1 cst vbds vvn p-acp pno31, vvd dt n1, vvg dt n1;
(12) sermon (DIV2)
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for consider him (v. 3.) that endured such contradiction of sinners against himself, &c. So that thus then, we are to meditate on God upon this account;for Consider him (v. 3.) that endured such contradiction of Sinners against himself, etc. So that thus then, we Are to meditate on God upon this account;
c-acp vvb pno31 (n1 crd) cst vvd d n1 pp-f n2 p-acp px31, av av cst av av, pns12 vbr pc-acp vvi p-acp np1 p-acp d n1;
(12) sermon (DIV2)
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laying out, and spending our thoughts and meditations upon Christ the Son of God.
laying out, and spending our thoughts and meditations upon christ the Son of God.
vvg av, cc vvg po12 n2 cc n2 p-acp np1 dt n1 pp-f np1.
(12) sermon (DIV2)
802
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But Thirdly, Will you instance in the Word of God? Why, as we are to meditate on Christ, the Son of God,
But Thirdly, Will you instance in the Word of God? Why, as we Are to meditate on christ, the Son of God,
p-acp ord, vmb pn22 n1 p-acp dt n1 pp-f np1? uh-crq, c-acp pns12 vbr pc-acp vvi p-acp np1, dt n1 pp-f np1,
(12) sermon (DIV2)
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so we are to meditate on the Word of God: Psal. 119.15. I will meditate on thy Precepts, v. 23. Thy Servant did meditate on thy Statutes, v. 48. And I will meditate on thy Statutes, at the 93. v. O how I love thy Law, it is my meditation all the day.
so we Are to meditate on the Word of God: Psalm 119.15. I will meditate on thy Precepts, v. 23. Thy Servant did meditate on thy Statutes, v. 48. And I will meditate on thy Statutes, At the 93. v. Oh how I love thy Law, it is my meditation all the day.
av pns12 vbr pc-acp vvi p-acp dt n1 pp-f np1: np1 crd. pns11 vmb vvi p-acp po21 n2, n1 crd po21 n1 vdd vvi p-acp po21 n2, n1 crd cc pns11 vmb vvi p-acp po21 n2, p-acp dt crd n1 uh c-crq pns11 vvb po21 n1, pn31 vbz po11 n1 d dt n1.
(12) sermon (DIV2)
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The Word of God we are to meditate on; to meditate on God, and the things of God upon this account.
The Word of God we Are to meditate on; to meditate on God, and the things of God upon this account.
dt n1 pp-f np1 pns12 vbr pc-acp vvi p-acp; pc-acp vvi p-acp np1, cc dt n2 pp-f np1 p-acp d n1.
(12) sermon (DIV2)
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Now here are four things, that will lead you out to meditation. The exactness of the Commandment. The faithfulness of the Promise. The terrour of the Threatning.
Now Here Are four things, that will led you out to meditation. The exactness of the Commandment. The faithfulness of the Promise. The terror of the Threatening.
av av vbr crd n2, cst vmb vvi pn22 av p-acp n1. dt n1 pp-f dt n1. dt n1 pp-f dt n1. dt n1 pp-f dt j-vvg.
(12) sermon (DIV2)
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And the weightiness of the Examples, all which meet in the Scriptures, and in the Word of God.
And the weightiness of the Examples, all which meet in the Scriptures, and in the Word of God.
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(12) sermon (DIV2)
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And accordingly we are to meditate on the Word of God, upon this account.
And accordingly we Are to meditate on the Word of God, upon this account.
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(12) sermon (DIV2)
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Fourthly, Will you instance in the Works of God? VVhy, as we are to meditate on the Word,Fourthly, Will you instance in the Works of God? Why, as we Are to meditate on the Word,
ord, vmb pn22 n1 p-acp dt vvz pp-f np1? q-crq, c-acp pns12 vbr pc-acp vvi p-acp dt n1,
(12) sermon (DIV2)
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so we are also to meditate on the VVorks of God.
so we Are also to meditate on the Works of God.
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(12) sermon (DIV2)
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The work of Creation, the work of Providence, and the work of Redemption. The works of God are sought out of all those that have pleasure in them, Psal. 143. I remember the dayes of old, I meditate on all thy Works, I muse on the work of thy hands.
The work of Creation, the work of Providence, and the work of Redemption. The works of God Are sought out of all those that have pleasure in them, Psalm 143. I Remember the days of old, I meditate on all thy Works, I muse on the work of thy hands.
dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f n1. dt n2 pp-f np1 vbr vvn av pp-f d d cst vhb n1 p-acp pno32, np1 crd pns11 vvb dt n2 pp-f j, pns11 vvb p-acp d po21 vvz, pns11 vvb p-acp dt n1 pp-f po21 n2.
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Thus David did, and thus should we also do;
Thus David did, and thus should we also do;
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(12) sermon (DIV2)
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so that thus then you see, that it is our work, and our duty, to meditate on God,
so that thus then you see, that it is our work, and our duty, to meditate on God,
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(12) sermon (DIV2)
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and the things of God, in reference to his Nature, Name, and Attributes.
and the things of God, in Referente to his Nature, Name, and Attributes.
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(12) sermon (DIV2)
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— In reference to his Son, — In reference to his VVord, — and in reference to the works of God. And that's the first General.
— In Referente to his Son, — In Referente to his Word, — and in Referente to the works of God. And that's the First General.
— p-acp n1 p-acp po31 n1, — p-acp n1 p-acp po31 n1, — cc p-acp n1 p-acp dt n2 pp-f np1. cc d|vbz dt ord n1.
(12) sermon (DIV2)
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II. Now secondly, This work of Meditation, is every mans work. — It is every dayes work.
II Now secondly, This work of Meditation, is every men work. — It is every days work.
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(12) sermon (DIV2)
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— And it is that work that is consistent with every business and condition. First, (I say) 'Tis every mans work;
— And it is that work that is consistent with every business and condition. First, (I say) It's every men work;
— cc pn31 vbz cst n1 cst vbz j p-acp d n1 cc n1. ord, (pns11 vvb) pn31|vbz d ng1 n1;
(12) sermon (DIV2)
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it is the work of the wicked; — and it is the work of the Godly.
it is the work of the wicked; — and it is the work of the Godly.
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(12) sermon (DIV2)
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'Tis the wo•k of the wicked, for it is their first step unto Conversion: The Prodigal bethought himself and returned unto his Fathers house.
It's the wo•k of the wicked, for it is their First step unto Conversion: The Prodigal bethought himself and returned unto his Father's house.
pn31|vbz dt n1 pp-f dt j, c-acp pn31 vbz po32 ord n1 p-acp n1: dt n-jn vvd px31 cc vvd p-acp po31 ng1 n1.
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2911
The Prophet Haggai, calling upon the Jews to repent, saith, Consider your wayes. I considered my wayes,
The Prophet Chaggai, calling upon the jews to Repent, Says, Consider your ways. I considered my ways,
dt n1 np1, vvg p-acp dt np2 pc-acp vvi, vvz, vvb po22 n2. pns11 vvd po11 n2,
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2912
and turned my feet unto thy Testimonies, saith David. Consider your wayes; or, as in the Hebrew, set your heart upon your wayes.and turned my feet unto thy Testimonies, Says David. Consider your ways; or, as in the Hebrew, Set your heart upon your ways.
cc vvd po11 n2 p-acp po21 n2, vvz np1. vvb po22 n2; cc, c-acp p-acp dt njp, vvb po22 n1 p-acp po22 n2.
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2913
— And when doth a man set his heart upon his wayes, but when he doth seriously ponder and meditate on his wayes? Th•s work of Meditation therefore, I say, it is the work of the wicked:
— And when does a man Set his heart upon his ways, but when he does seriously ponder and meditate on his ways? Th•s work of Meditation Therefore, I say, it is the work of the wicked:
— cc q-crq vdz dt n1 vvd po31 n1 p-acp po31 n2, cc-acp c-crq pns31 vdz av-j vvi cc vvi p-acp po31 n2? npg1 n1 pp-f n1 av, pns11 vvb, pn31 vbz dt n1 pp-f dt j:
(12) sermon (DIV2)
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2914
It is their first step unto Coversion. And 'tis the work of the godly; Meditation-work, is a godly mans work.
It is their First step unto Conversion. And it's the work of the godly; Meditation-work, is a godly men work.
pn31 vbz po32 ord n1 p-acp n1. cc pn31|vbz dt n1 pp-f dt j; n1, vbz dt j ng1 n1.
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2915
— For either he is weak, or strong; If he be weak, he hath need of it that he may be strengthened.
— For either he is weak, or strong; If he be weak, he hath need of it that he may be strengthened.
— p-acp d pns31 vbz j, cc j; cs pns31 vbb j, pns31 vhz n1 pp-f pn31 cst pns31 vmb vbi vvn.
(12) sermon (DIV2)
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2916
If he be strong, he hath need of it that he may be quickned. There is no man but hath need of Meditation.
If he be strong, he hath need of it that he may be quickened. There is no man but hath need of Meditation.
cs pns31 vbb j, pns31 vhz n1 pp-f pn31 cst pns31 vmb vbi vvn. pc-acp vbz dx n1 cc-acp vhz n1 pp-f n1.
(12) sermon (DIV2)
814
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2917
If a man be a Beginner, he ought to meditate that he may proceed: If he be a Proficient, he ought to meditate that he may be perfect:
If a man be a Beginner, he ought to meditate that he may proceed: If he be a Proficient, he ought to meditate that he may be perfect:
cs dt n1 vbb dt n1, pns31 vmd pc-acp vvi cst pns31 vmb vvi: cs pns31 vbb dt j, pns31 vmd pc-acp vvi cst pns31 vmb vbi j:
(12) sermon (DIV2)
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2918
If he be Perfect with Gospel-perfection, he ought to meditate that he may hold on his perfection, Psal. 1. It's made the general description of a good man, He delighteth in the Law of the Lord;
If he be Perfect with Gospel perfection, he ought to meditate that he may hold on his perfection, Psalm 1. It's made the general description of a good man, He delights in the Law of the Lord;
cs pns31 vbb j p-acp n1, pns31 vmd pc-acp vvi cst pns31 vmb vvi p-acp po31 n1, np1 crd pn31|vbz vvn dt j n1 pp-f dt j n1, pns31 vvz p-acp dt n1 pp-f dt n1;
(12) sermon (DIV2)
817
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2919
and in that Law doth he meditate. And Secondly, As it is every mans work, so 'tis every dayes work.
and in that Law does he meditate. And Secondly, As it is every men work, so it's every days work.
cc p-acp d n1 vdz pns31 vvi. cc ord, p-acp pn31 vbz d ng1 n1, av pn31|vbz d ng1 n1.
(12) sermon (DIV2)
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2920
There are some special times (as you will hear) which are more fit for meditation.
There Are Some special times (as you will hear) which Are more fit for meditation.
pc-acp vbr d j n2 (c-acp pn22 vmb vvi) q-crq vbr av-dc j p-acp n1.
(12) sermon (DIV2)
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2921
But this work of meditation is every dayes work: When I awake, saith the Psalmist, I am ever with thee.
But this work of meditation is every days work: When I awake, Says the Psalmist, I am ever with thee.
p-acp d n1 pp-f n1 vbz d ng1 n1: c-crq pns11 vvb, vvz dt n1, pns11 vbm av p-acp pno21.
(12) sermon (DIV2)
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2922
How? By prayer and meditation: I have set the Lord alwayes before me.
How? By prayer and meditation: I have Set the Lord always before me.
q-crq? p-acp n1 cc n1: pns11 vhb vvn dt n1 av p-acp pno11.
(12) sermon (DIV2)
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2923
— How, but by meditation and prayer? What time is there that is not fit for this work of Meditation?
— How, but by meditation and prayer? What time is there that is not fit for this work of Meditation?
— q-crq, cc-acp p-acp n1 cc n1? q-crq n1 vbz a-acp cst vbz xx j p-acp d n1 pp-f n1?
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2924
Is the Sabbath day unfit for it? No:
Is the Sabbath day unfit for it? No:
vbz dt n1 n1 j p-acp pn31? uh-dx:
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2925
There is a Prayer for the Sabbath, Psal. 92. to meditate on the works of God.
There is a Prayer for the Sabbath, Psalm 92. to meditate on the works of God.
pc-acp vbz dt n1 p-acp dt n1, np1 crd p-acp vvi p-acp dt n2 pp-f np1.
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2926
Is the week-day unfit for this work of Meditation? No, the Sabbath day is our market day;
Is the weekday unfit for this work of Meditation? No, the Sabbath day is our market day;
vbz dt n1 j p-acp d n1 pp-f n1? uh-dx, dt n1 n1 vbz po12 n1 n1;
(12) sermon (DIV2)
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2927
and then after we have bought our ma•ket on the Sabbath, we should Rost it by meditation on the week:
and then After we have bought our ma•ket on the Sabbath, we should Rost it by meditation on the Week:
cc av c-acp pns12 vhb vvn po12 n1 p-acp dt n1, pns12 vmd vvi pn31 p-acp n1 p-acp dt n1:
(12) sermon (DIV2)
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2928
We don't go to the Market on the market day to buy meat into the house, onely for the market day;
We don't go to the Market on the market day to buy meat into the house, only for the market day;
pns12 vdbx vvb p-acp dt n1 p-acp dt n1 n1 pc-acp vvi n1 p-acp dt n1, av-j p-acp dt n1 n1;
(12) sermon (DIV2)
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2929
but for all the time till the market day comes about again:
but for all the time till the market day comes about again:
cc-acp p-acp d dt n1 p-acp dt n1 n1 vvz a-acp av:
(12) sermon (DIV2)
820
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2930
Indeed, Solomon saith of the Sluggard, that he is so sluggish and slothful, That he doth not roast what he h•th taken in hunting:
Indeed, Solomon Says of the Sluggard, that he is so sluggish and slothful, That he does not roast what he h•th taken in hunting:
av, np1 vvz pp-f dt n1, cst pns31 vbz av j cc j, cst pns31 vdz xx vvi r-crq pns31 vhz vvn p-acp vvg:
(12) sermon (DIV2)
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2931
The Sabbath day is the hunting day for souls, wherein the Venison is taken:
The Sabbath day is the hunting day for Souls, wherein the Venison is taken:
dt n1 n1 vbz dt j-vvg n1 p-acp n2, c-crq dt n1 vbz vvn:
(12) sermon (DIV2)
820
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2932
On the week day we are to roast it, and to live upon it by meditation, and otherwise.
On the Week day we Are to roast it, and to live upon it by meditation, and otherwise.
p-acp dt n1 n1 pns12 vbr pc-acp vvi pn31, cc pc-acp vvi p-acp pn31 p-acp n1, cc av.
(12) sermon (DIV2)
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2933
— And what's the reason that many don't live upon their Venison, that they have taken on the Lords day;
— And what's the reason that many don't live upon their Venison, that they have taken on the lords day;
— cc q-crq|vbz dt n1 cst d vdbx vvb p-acp po32 n1, cst pns32 vhb vvn p-acp dt n2 n1;
(12) sermon (DIV2)
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2934
but because they don't roast it by meditation on the week day, and so are in the number of Solomen 's sluggards;
but Because they don't roast it by meditation on the Week day, and so Are in the number of Solomon is sluggards;
cc-acp c-acp pns32 vdbx vvi pn31 p-acp n1 p-acp dt n1 n1, cc av vbr p-acp dt n1 pp-f np1 vbz n2;
(12) sermon (DIV2)
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2935
the sluggard roasteth not the Venison that he hath taken in huntin• I am sure that David, in the 119. Psal. saith, that his meditation was at work, all the day long;
the sluggard roasteth not the Venison that he hath taken in huntin• I am sure that David, in the 119. Psalm Says, that his meditation was At work, all the day long;
dt n1 vvz xx dt n1 cst pns31 vhz vvn p-acp n1 pns11 vbm j cst np1, p-acp dt crd np1 vvz, cst po31 n1 vbds p-acp n1, d dt n1 av-j;
(12) sermon (DIV2)
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2936
It is my meditation all the Day, not a piece on't, 'tis every dayes work, 'tis all the dayes work.It is my meditation all the Day, not a piece oned, it's every days work, it's all the days work.
pn31 vbz po11 n1 d dt n1, xx dt n1 p-acp|pn31, pn31|vbz d ng1 n1, pn31|vbz d dt ng1 n1.
(12) sermon (DIV2)
820
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2937
Yea in the first Psa•. he takes in the Night too.
Yea in the First Psa•. he Takes in the Night too.
uh p-acp dt ord np1. pns31 vvz p-acp dt n1 av.
(12) sermon (DIV2)
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2938
He delighteth in the Law of the Lord, and therein doth he meditate Day and Night. So that that's the Second thing:
He delights in the Law of the Lord, and therein does he meditate Day and Night. So that that's the Second thing:
pns31 vvz p-acp dt n1 pp-f dt n1, cc av vdz pns31 vvi n1 cc n1. av d d|vbz dt ord n1:
(12) sermon (DIV2)
820
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2939
Meditation work is every days work. As 'tis every mans work, so 'tis every dayes work. And,
Meditation work is every days work. As it's every men work, so it's every days work. And,
n1 n1 vbz d n2 vvi. p-acp pn31|vbz d ng1 n1, av pn31|vbz d ng1 n1. np1,
(12) sermon (DIV2)
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2940
3. As it is every dayes work, so it is that work that is consistent with every business, and with every condition.
3. As it is every days work, so it is that work that is consistent with every business, and with every condition.
crd p-acp pn31 vbz d ng1 n1, av pn31 vbz cst n1 cst vbz j p-acp d n1, cc p-acp d n1.
(12) sermon (DIV2)
821
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2941
A Garment that will fit the back of every condition.
A Garment that will fit the back of every condition.
dt n1 cst vmb vvi dt n1 pp-f d n1.
(12) sermon (DIV2)
821
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2942
What dunghil-condition, but this flower of Meditation may grow thereupon? In Judg. the 5th 'tis said there, v. 11. They that are delivered from the noise of Archers in the places of drawing water;
What dunghil-condition, but this flower of Meditation may grow thereupon? In Judges the 5th it's said there, v. 11. They that Are Delivered from the noise of Archers in the places of drawing water;
q-crq n1, cc-acp d n1 pp-f n1 vmb vvi av? p-acp np1 dt ord pn31|vbz vvn a-acp, n1 crd pns32 d vbr vvn p-acp dt n1 pp-f n2 p-acp dt n2 pp-f vvg n1;
(12) sermon (DIV2)
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2943
There shall they rehearse the righteous acts of the Lord. — There, where? why in the places of drawing Water; There shall they rehearse the righteous acts of the Lord. — There, where? why in the places of drawing Water;
pc-acp vmb pns32 vvi dt j n2 pp-f dt n1. — a-acp, q-crq? q-crq p-acp dt n2 pp-f vvg n1;
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2944
When they are in the field, drawing waer:
When they Are in the field, drawing waer:
c-crq pns32 vbr p-acp dt n1, vvg av-j:
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2945
And if that be a fit place be rehearse the righteous acts of the Lord, certainly then it is a place fit for meditation:
And if that be a fit place be rehearse the righteous acts of the Lord, Certainly then it is a place fit for meditation:
cc cs d vbb dt j n1 vbb vvi dt j n2 pp-f dt n1, av-j av pn31 vbz dt n1 j p-acp n1:
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821
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2946
And if that the place of the Drawing Water, then the very place of scraping Trenchers, And if that the place of the Drawing Water, then the very place of scraping Trenchers,
cc cs cst dt n1 pp-f dt vvg n1, cs dt j n1 pp-f j-vvg n2,
(12) sermon (DIV2)
821
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2947
and sweeping the kennel may be a place fit for meditation? If that the place of drawing Water, be a place fit for rehearsing the Acts of the Lord;and sweeping the kennel may be a place fit for meditation? If that the place of drawing Water, be a place fit for rehearsing the Acts of the Lord;
cc vvg dt n1 vmb vbi dt n1 j p-acp n1? cs d dt n1 pp-f vvg n1, vbb dt n1 j p-acp vvg dt n2 pp-f dt n1;
(12) sermon (DIV2)
821
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2948
what place, what condition, what business, but Meditation may accompany it?
what place, what condition, what business, but Meditation may accompany it?
r-crq n1, r-crq n1, r-crq n1, cc-acp n1 vmb vvi pn31?
(12) sermon (DIV2)
821
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2949
Possibly a man may be sick, and he may be kept from Books, or he may be kept from hearing;
Possibly a man may be sick, and he may be kept from Books, or he may be kept from hearing;
av-j dt n1 vmb vbi j, cc pns31 vmb vbi vvn p-acp n2, cc pns31 vmb vbi vvn p-acp vvg;
(12) sermon (DIV2)
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2950
but yet he may meditate on God, and the things of God.
but yet he may meditate on God, and the things of God.
cc-acp av pns31 vmb vvi p-acp np1, cc dt n2 pp-f np1.
(12) sermon (DIV2)
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2951
Possibly he may be thrown into Prison, and he may be kept from Books and Bible,
Possibly he may be thrown into Prison, and he may be kept from Books and bible,
av-j pns31 vmb vbi vvn p-acp n1, cc pns31 vmb vbi vvn p-acp n2 cc np1,
(12) sermon (DIV2)
823
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2952
yet he cannot be kept from Meditation.
yet he cannot be kept from Meditation.
av pns31 vmbx vbi vvn p-acp n1.
(12) sermon (DIV2)
823
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2953
It's said of Mr. Glover, that Great Martyr in Queen Maryes time, that lying in Prison a Coventry, it was told him, he should be remooved to a close Prison at Litchfield, and all Books taken away from him;
It's said of Mr. Glover, that Great Martyr in Queen Maryes time, that lying in Prison a Coventry, it was told him, he should be removed to a close Prison At Lichfield, and all Books taken away from him;
pn31|vbz vvn pp-f n1 np1, cst j n1 p-acp n1 np1 n1, cst vvg p-acp n1 dt np1, pn31 vbds vvn pno31, pns31 vmd vbi vvn p-acp dt j n1 p-acp np1, cc d n2 vvn av p-acp pno31;
(12) sermon (DIV2)
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2954
At that he was much troubled, but saith he, I sat down and considered, and meditated with my self, Is God the God of Coventry, and not of Litchfield? Is not God the God of Litchfield, as well as of Coventry: And when I had thought on this thing,
At that he was much troubled, but Says he, I sat down and considered, and meditated with my self, Is God the God of Coventry, and not of Lichfield? Is not God the God of Lichfield, as well as of Coventry: And when I had Thought on this thing,
p-acp cst pns31 vbds av-d vvn, cc-acp vvz pns31, pns11 vvd a-acp cc vvn, cc j-vvn p-acp po11 n1, vbz np1 dt np1 pp-f np1, cc xx pp-f np1? vbz xx np1 dt np1 pp-f np1, c-acp av c-acp pp-f np1: cc c-crq pns11 vhd vvn p-acp d n1,
(12) sermon (DIV2)
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2955
and meditated thus, my heart was quiet within me. Surely there is no condition so sower, but Sweet Meditation may grow thereon:
and meditated thus, my heart was quiet within me. Surely there is no condition so sour, but Sweet Meditation may grow thereon:
cc j-vvn av, po11 n1 vbds j-jn p-acp pno11. av-j a-acp vbz dx n1 av j, cc-acp j n1 vmb vvi av:
(12) sermon (DIV2)
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2956
Now if this work of Meditation be a work that is Consistent with every business,
Now if this work of Meditation be a work that is Consistent with every business,
av cs d n1 pp-f n1 vbb dt n1 cst vbz j p-acp d n1,
(12) sermon (DIV2)
823
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2957
and every condition — every dayes work, and every mans work, why should we not be found in the practice of it?
and every condition — every days work, and every men work, why should we not be found in the practice of it?
cc d n1 — d n2 vvi, cc d ng1 n1, q-crq vmd pns12 xx vbi vvn p-acp dt n1 pp-f pn31?
(12) sermon (DIV2)
823
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2958
3. But you will say 3dly, What help, or what means to this work of Meditation? What shall I do,
3. But you will say 3dly, What help, or what means to this work of Meditation? What shall I do,
crd p-acp pn22 vmb vvi av-j, q-crq n1, cc r-crq vvz p-acp d n1 pp-f n1? q-crq vmb pns11 vdi,
(12) sermon (DIV2)
824
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2959
how and by what means should this work of Meditation be performed?
how and by what means should this work of Meditation be performed?
c-crq cc p-acp r-crq n2 vmd d n1 pp-f n1 vbb vvn?
(12) sermon (DIV2)
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2960
First, If you would Meditate on God rightly and duly (to speak first by way of means,
First, If you would Meditate on God rightly and duly (to speak First by Way of means,
ord, cs pn22 vmd vvi p-acp np1 av-jn cc av-jn (p-acp vvi ord p-acp n1 pp-f n2,
(12) sermon (DIV2)
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2961
and then for the rules of direction afterwards) be very sensible of your want, and of your neglect herein.
and then for the rules of direction afterwards) be very sensible of your want, and of your neglect herein.
cc av p-acp dt n2 pp-f n1 av) vbi av j pp-f po22 n1, cc pp-f po22 n1 av.
(12) sermon (DIV2)
825
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2962
A man is never more fit for a duty, then when he is very sensible of his neglect therein sensibleness of neglect of former duty, fitts one for future duty.
A man is never more fit for a duty, then when he is very sensible of his neglect therein sensibleness of neglect of former duty, fitts one for future duty.
dt n1 vbz av-x av-dc j p-acp dt n1, av c-crq pns31 vbz av j pp-f po31 n1 av n1 pp-f n1 pp-f j n1, n2 crd p-acp j-jn n1.
(12) sermon (DIV2)
825
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2963
If a man have very great possessions, and he lose them, he is very sensible of the loss thereof,
If a man have very great possessions, and he loose them, he is very sensible of the loss thereof,
cs dt n1 vhb av j n2, cc pns31 vvi pno32, pns31 vbz av j pp-f dt n1 av,
(12) sermon (DIV2)
825
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2964
why now look into the 17th Job, and you shall find there are Thought - possessions:
why now look into the 17th Job, and you shall find there Are Thought - possessions:
uh-crq av vvb p-acp dt ord n1, cc pn22 vmb vvi pc-acp vbr vvd - n2:
(12) sermon (DIV2)
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2965
saith he, My dayes are past, my purposes are broken off, even the thoughts of my heart.
Says he, My days Are past, my Purposes Are broken off, even the thoughts of my heart.
vvz pns31, po11 n2 vbr j, po11 n2 vbr vvn a-acp, av dt n2 pp-f po11 n1.
(12) sermon (DIV2)
825
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2966
In the Heb. even the possessi•ns of my heart. As if he should say thus;
In the Hebrew even the possessi•ns of my heart. As if he should say thus;
p-acp dt np1 av dt n2 pp-f po11 n1. c-acp cs pns31 vmd vvi av;
(12) sermon (DIV2)
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2967
Time was that I had very great Thought-possessions, I thought on God, I enjoyed God, I possessed God;
Time was that I had very great Thought-possessions, I Thought on God, I enjoyed God, I possessed God;
n1 vbds cst pns11 vhd av j n2, pns11 vvd p-acp np1, pns11 vvd np1, pns11 vvd np1;
(12) sermon (DIV2)
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2968
but now I have lost these my possessions of God, and the thoughts of my heart, the possessions of my heart are broken off.
but now I have lost these my possessions of God, and the thoughts of my heart, the possessions of my heart Are broken off.
cc-acp av pns11 vhb vvn d po11 n2 pp-f np1, cc dt n2 pp-f po11 n1, dt n2 pp-f po11 n1 vbr vvn a-acp.
(12) sermon (DIV2)
825
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2969
Thus sensible J•be was of the loss of his Thought-possessions. And the more rich our Thought-possessions are, the greater is our loss And the more sensible we are of the loss of our thought-p•ssessions, and of our Meditations, the more fit we shall be for this work of Meditation.
Thus sensible J•be was of the loss of his Thought-possessions. And the more rich our Thought-possessions Are, the greater is our loss And the more sensible we Are of the loss of our thought-p•ssessions, and of our Meditations, the more fit we shall be for this work of Meditation.
av j vvb vbds pp-f dt n1 pp-f po31 n2. cc dt av-dc j po12 n2 vbr, dt jc vbz po12 n1 cc dt av-dc j pns12 vbr pp-f dt n1 pp-f po12 j, cc pp-f po12 n2, dt av-dc j pns12 vmb vbi p-acp d n1 pp-f n1.
(12) sermon (DIV2)
825
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2970
First therefore be very sensible of your want and neglect of this work of Meditation thus long.
First Therefore be very sensible of your want and neglect of this work of Meditation thus long.
np1 av vbi av j pp-f po22 n1 cc n1 pp-f d n1 pp-f n1 av av-j.
(12) sermon (DIV2)
825
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2971
2. If you would meditate indeed on God and the things of God, labour more and more for a Serious Spirit:
2. If you would meditate indeed on God and the things of God, labour more and more for a Serious Spirit:
crd cs pn22 vmd vvi av p-acp np1 cc dt n2 pp-f np1, n1 av-dc cc av-dc p-acp dt j n1:
(12) sermon (DIV2)
826
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2972
A frothy, leight, and giggling disposition, is never fit for Meditation: Labour therefore to be serious.
A frothy, Light, and giggling disposition, is never fit for Meditation: Labour Therefore to be serious.
dt j, j, cc vvg n1, vbz av-x j p-acp n1: vvb av pc-acp vbi j.
(12) sermon (DIV2)
826
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And there are three or four things that will poise and make your hearts serious. The sight of the glorious Majesty of God.
And there Are three or four things that will poise and make your hearts serious. The sighed of the glorious Majesty of God.
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The sense of your Eternal Condition, Eternity, Eternity. Humiliation for Sin. And converse with those that are serious.
The sense of your Eternal Condition, Eternity, Eternity. Humiliation for Sin. And converse with those that Are serious.
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Be serious, and you will be more fit for Meditation: That's the Second.
Be serious, and you will be more fit for Meditation: That's the Second.
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3. If you would indeed meditate on God and the things of God, labour more and more for a Fixed Spirit:
3. If you would indeed meditate on God and the things of God, labour more and more for a Fixed Spirit:
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Fixation of Spirit is a great friend to meditation. An unsettled, an unfixed soul, cannot meditate: Fix therefore first.
Fixation of Spirit is a great friend to meditation. an unsettled, an unfixed soul, cannot meditate: Fix Therefore First.
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And there are many things that may fix your Spirits.
And there Are many things that may fix your Spirits.
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The great and weighty Judgments of God that are upon us, may help to fix us,
The great and weighty Judgments of God that Are upon us, may help to fix us,
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and hang lead upon our heels.
and hang led upon our heels.
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In case you are to come to Meditation, or any other Work, come free, and don't leave any businesse standing at the Door:
In case you Are to come to Meditation, or any other Work, come free, and don't leave any business standing At the Door:
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for a hundred to one, but your hearts will step out unto it, at the time of your Work,
for a hundred to one, but your hearts will step out unto it, At the time of your Work,
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whether Meditation, or Prayer, or any thing else. Therefore come free unto every Duty, if you would be fixed.
whither Meditation, or Prayer, or any thing Else. Therefore come free unto every Duty, if you would be fixed.
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And labour for Intention of Affection. In Meditation, Prayer, or any other Work, be Intense:
And labour for Intention of Affection. In Meditation, Prayer, or any other Work, be Intense:
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We use to say, when the Candle burns, the Mouse doth not nibble, but when the Candle is out, then the Mouse nibbles:
We use to say, when the Candle burns, the Mouse does not nibble, but when the Candle is out, then the Mouse nibbles:
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when our hearts are warm and lively in Prayer and Meditation, we are free from distractions; the Mouse nibbles not.
when our hearts Are warm and lively in Prayer and Meditation, we Are free from distractions; the Mouse nibbles not.
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And in case you meet with any distraction in Meditation, or other duty, don't stand to Correct your heart in the time of the duty,
And in case you meet with any distraction in Meditation, or other duty, don't stand to Correct your heart in the time of the duty,
cc p-acp n1 pn22 vvb p-acp d n1 p-acp n1, cc j-jn n1, vdbx vvb p-acp vvi po22 n1 p-acp dt n1 pp-f dt n1,
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but go on with your work.
but go on with your work.
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If a woman carries a Child abroad among friends, and the Child cries and makes a disturbance, the mother don't then correct the Child there;
If a woman carries a Child abroad among Friends, and the Child cries and makes a disturbance, the mother don't then correct the Child there;
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but calls the Child to an account when she comes at home: for saith she, Else would my correction be a further disturbance to the company:
but calls the Child to an account when she comes At home: for Says she, Else would my correction be a further disturbance to the company:
cc-acp vvz dt n1 p-acp dt n1 c-crq pns31 vvz p-acp n1-an: c-acp vvz pns31, av vmd po11 n1 vbb dt jc n1 p-acp dt n1:
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So here, when you meet with distractions in duty, if you call your hearts to an account then, it will be a further disturbance;
So Here, when you meet with distractions in duty, if you call your hearts to an account then, it will be a further disturbance;
av av, c-crq pn22 vvb p-acp n2 p-acp n1, cs pn22 vvb po22 n2 p-acp dt n1 av, pn31 vmb vbi dt jc n1;
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but on with your present duty, correct afterward;
but on with your present duty, correct afterwards;
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and thus shall your hearts be the more fixed, and fixation of heart is a great help to Meditation.
and thus shall your hearts be the more fixed, and fixation of heart is a great help to Meditation.
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4. If you would indeed meditate on God and the things of God, be sure that you lay out such objects as may give entertainment to your thoughts.
4. If you would indeed meditate on God and the things of God, be sure that you lay out such objects as may give entertainment to your thoughts.
crd cs pn22 vmd av vvi p-acp np1 cc dt n2 pp-f np1, vbb j cst pn22 vvb av d n2 c-acp vmb vvi n1 p-acp po22 n2.
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For if there be no Corn in the Quern, what grinding will there be? Have therefore objects laid out to exercise your thoughts withal, upon all occasions;
For if there be no Corn in the Quern, what grinding will there be? Have Therefore objects laid out to exercise your thoughts withal, upon all occasions;
p-acp cs pc-acp vbb dx n1 p-acp dt n1, r-crq vvg n1 pc-acp vbi? vhb av n2 vvd av pc-acp vvi po22 n2 av, p-acp d n2;
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And so when you have any spare time, your Objects lying by, you will be presently upon the work of Meditation:
And so when you have any spare time, your Objects lying by, you will be presently upon the work of Meditation:
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only let those Objects be such as are drawing, alluring, thought-begetting Objects, and Thought-entertaining Objects: But then
only let those Objects be such as Are drawing, alluring, thought-begetting Objects, and Thought-entertaining Objects: But then
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5. If you would meditate on God and the things of God, strengthen your Love and Delight;
5. If you would meditate on God and the things of God, strengthen your Love and Delight;
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for Meditation grows upon the stalk of Love and Delight:
for Meditation grows upon the stalk of Love and Delight:
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And the more a man doth love God and the things of God, the more he meditates thereon:
And the more a man does love God and the things of God, the more he meditates thereon:
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Psal. 119. O how I love thy Law? — what then — It is my Meditation all the day: this was much;Psalm 119. Oh how I love thy Law? — what then — It is my Meditation all the day: this was much;
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his meditation all the day, — What's the reason? — Why, his Love was beyond expression;
his meditation all the day, — What's the reason? — Why, his Love was beyond expression;
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O how I love thy Law! It is my meditation all the day. Love loves to be thinking on the person loved.O how I love thy Law! It is my meditation all the day. Love loves to be thinking on the person loved.
sy q-crq pns11 vvb po21 n1! pn31 vbz po11 n1 d dt n1. n1 vvz pc-acp vbi vvg p-acp dt n1 vvd.
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It carries the Picture of the Person or thing loved up and down in its bosome;
It carries the Picture of the Person or thing loved up and down in its bosom;
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the more you love, the more you meditate; and the more you delight, the more you meditate.
the more you love, the more you meditate; and the more you delight, the more you meditate.
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Can a Woman forget her Child? no, why? because she loves it.
Can a Woman forget her Child? no, why? Because she loves it.
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Can a Worldly man forget the World, his Money and his House or Land, can he forget this? no,
Can a Worldly man forget the World, his Money and his House or Land, can he forget this? no,
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why? because he loves them:
why? Because he loves them:
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What's the reason we meditate no more, but because we love God no more? Do but strengthen your love to God and the things of God,
What's the reason we meditate no more, but Because we love God no more? Do but strengthen your love to God and the things of God,
q-crq|vbz dt n1 pns12 vvb av-dx av-dc, cc-acp c-acp pns12 vvb np1 av-dx dc? vdb p-acp vvi po22 n1 p-acp np1 cc dt n2 pp-f np1,
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and your delight in God and the things of God, and you will meditate more.
and your delight in God and the things of God, and you will meditate more.
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This is the fifth means unto the work of Meditation, Strengthen your love to, and your delight in the Lord: And then
This is the fifth means unto the work of Meditation, Strengthen your love to, and your delight in the Lord: And then
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6. If you would meditate on God and the things of God, Then labour to get a deep Impression of the things of God upon your heart and soul.
6. If you would meditate on God and the things of God, Then labour to get a deep Impression of the things of God upon your heart and soul.
crd cs pn22 vmd vvi p-acp np1 cc dt n2 pp-f np1, av vvb pc-acp vvi dt j-jn n1 pp-f dt n2 pp-f np1 p-acp po22 n1 cc n1.
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'Tis deep impressions that calls for meditation.
It's deep impressions that calls for meditation.
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A man reads the word of God, and it may be understands it, but he don't meditate — Why? — because the word made no impression upon his heart as he went along.
A man reads the word of God, and it may be understands it, but he don't meditate — Why? — Because the word made no impression upon his heart as he went along.
dt n1 vvz dt n1 pp-f np1, cc pn31 vmb vbi vvz pn31, cc-acp pns31 vdbx vvi — q-crq? — p-acp dt n1 vvd dx n1 p-acp po31 n1 c-acp pns31 vvd a-acp.
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But if he read it, and understand it, and hath an impression made upon his soul as he reads it, then he thinks on't afterwards:
But if he read it, and understand it, and hath an impression made upon his soul as he reads it, then he thinks oned afterwards:
p-acp cs pns31 vvb pn31, cc vvb pn31, cc vhz dt n1 vvd p-acp po31 n1 c-acp pns31 vvz pn31, cs pns31 vvz p-acp|pn31 av:
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As in hearing the Word of God, a man hears the Word of God in Publick or in Private,
As in hearing the Word of God, a man hears the Word of God in Public or in Private,
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and he meditates not thereupon — Why? — Why, because it has no impression upon him.
and he meditates not thereupon — Why? — Why, Because it has no impression upon him.
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Possibly a man may think of the free grace of God, yet if it make no impression upon his soul, he don't go away and meditate on it.
Possibly a man may think of the free grace of God, yet if it make no impression upon his soul, he don't go away and meditate on it.
av-j dt n1 vmb vvi pp-f dt j n1 pp-f np1, av cs pn31 vvb dx n1 p-acp po31 n1, pns31 vdbx vvb av cc vvi p-acp pn31.
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If a man think on the Wrath of God, and it make an impression upon him, he goes away,
If a man think on the Wrath of God, and it make an impression upon him, he Goes away,
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and is still in the thoughts thereof: What's the reason, that many poor souls, troubled in Conscience, are alwayes thinking of Hell,
and is still in the thoughts thereof: What's the reason, that many poor Souls, troubled in Conscience, Are always thinking of Hell,
cc vbz av p-acp dt n2 av: q-crq|vbz dt n1, cst d j n2, vvn p-acp n1, vbr av vvg pp-f n1,
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and Judgement, and Wrath, but because the Wrath of God hath made a deep impression upon their souls;
and Judgement, and Wrath, but Because the Wrath of God hath made a deep impression upon their Souls;
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and the more deep the impression is upon your soul, the more full will your meditation be:
and the more deep the impression is upon your soul, the more full will your meditation be:
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You see how it was in former times, when they went in procession, at the end of the Parish, they would take up a Boy and whip him, — Why? that he might remember the bounds of the Parish:
You see how it was in former times, when they went in procession, At the end of the Parish, they would take up a Boy and whip him, — Why? that he might Remember the bounds of the Parish:
pn22 vvb c-crq pn31 vbds p-acp j n2, c-crq pns32 vvd p-acp n1, p-acp dt n1 pp-f dt n1, pns32 vmd vvi a-acp dt n1 cc vvi pno31, — q-crq? cst pns31 vmd vvi dt n2 pp-f dt n1:
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for, Passion is the best Door-keeper of Memory. And as passion is the Door-keeper of Memory;
for, Passion is the best Doorkeeper of Memory. And as passion is the Doorkeeper of Memory;
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so Impression is the Door-keeper of Meditation.
so Impression is the Doorkeeper of Meditation.
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7. If you would meditate on God and the things of God, Take heed that your hearts and your hands, be not too full of the world, and the employments thereof.
7. If you would meditate on God and the things of God, Take heed that your hearts and your hands, be not too full of the world, and the employments thereof.
crd cs pn22 vmd vvi p-acp np1 cc dt n2 pp-f np1, vvb n1 cst po22 n2 cc po22 n2, vbb xx av j pp-f dt n1, cc dt n2 av.
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The more full your hand is of worldly imployments, the more you will think thereon,
The more full your hand is of worldly employments, the more you will think thereon,
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and the more you think thereon, the less you will think of G•d and the things of God. And what is the reason that many meditate and think so little of God and the things of God, but because their hearts are so full of the World, Where their treasure is, there will their hearts b•.
and the more you think thereon, the less you will think of G•d and the things of God. And what is the reason that many meditate and think so little of God and the things of God, but Because their hearts Are so full of the World, Where their treasure is, there will their hearts b•.
cc dt av-dc pn22 vvb av, dt av-dc pn22 vmb vvi pp-f j cc dt n2 pp-f np1. cc q-crq vbz dt n1 cst d vvi cc vvi av j pp-f np1 cc dt n2 pp-f np1, p-acp c-acp po32 n2 vbr av j pp-f dt n1, c-crq po32 n1 vbz, pc-acp vvi po32 ng1 n1.
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O saith one, I would think on God, and I would meditate on God with all my heart,
O Says one, I would think on God, and I would meditate on God with all my heart,
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but meditation-work is a work of time, it will cost time, and I have no time;
but meditation-work is a work of time, it will cost time, and I have no time;
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my hands are so full of business, and so full of imployment, I have no time for this work;
my hands Are so full of business, and so full of employment, I have no time for this work;
po11 n2 vbr av j pp-f n1, cc av j pp-f n1, pns11 vhb dx n1 p-acp d n1;
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Meditation is not a transient Thought, but it is a work of time, and will ask time, and I have no time.
Meditation is not a Transient Thought, but it is a work of time, and will ask time, and I have no time.
n1 vbz xx dt j n1, cc-acp pn31 vbz dt n1 pp-f n1, cc vmb vvi n1, cc pns11 vhb dx n1.
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Mark therefore what David saith in the 119. Psalm.
Mark Therefore what David Says in the 119. Psalm.
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Lord incline my heart unto thy testimonies, how so? Turn away mine eyes from beholding vanity: Lord incline my heart unto thy testimonies, how so? Turn away mine eyes from beholding vanity:
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The way to have ones heart enclined to the Testimonies of God, is to turn away ones eyes from these outward vanities.
The Way to have ones heart inclined to the Testimonies of God, is to turn away ones eyes from these outward vanities.
dt n1 pc-acp vhi pi2 n1 vvd p-acp dt n2 pp-f np1, vbz pc-acp vvi av pi2 n2 p-acp d j n2.
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Would you therefore meditate on God, and the things of God, then take heed that your hearts,
Would you Therefore meditate on God, and the things of God, then take heed that your hearts,
vmd pn22 av vvi p-acp np1, cc dt n2 pp-f np1, av vvb n1 cst po22 n2,
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and your hands, be not too full of the world, and the imployments thereof.
and your hands, be not too full of the world, and the employments thereof.
cc po22 n2, vbb xx av j pp-f dt n1, cc dt n2 av.
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8. Lastly, If you would meditate on God, and the things of God, go then to God for this skill of meditation.
8. Lastly, If you would meditate on God, and the things of God, go then to God for this skill of meditation.
crd ord, cs pn22 vmd vvi p-acp np1, cc dt n2 pp-f np1, vvb av p-acp np1 p-acp d n1 pp-f n1.
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Friends, There is an Art, and divine Skill of meditation, which none can teach but God alone:
Friends, There is an Art, and divine Skill of meditation, which none can teach but God alone:
ng1, pc-acp vbz dt n1, cc j-jn n1 pp-f n1, r-crq pix vmb vvi p-acp np1 av-j:
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Would you have it, go then to God, and begg of God these things. First, Begg of God that he would change your nature:
Would you have it, go then to God, and beg of God these things. First, Beg of God that he would change your nature:
vmd pn22 vhi pn31, vvb av p-acp np1, cc vvi pp-f np1 d n2. ord, vvb pp-f np1 cst pns31 vmd vvi po22 n1:
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For if your soyl be not changed, nothing but weeds will grow still, not the Flowers of meditation,
For if your soil be not changed, nothing but weeds will grow still, not the Flowers of meditation,
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but the weeds of vain thoughts; go first to God to change your Nature, to change your Soyl.
but the weeds of vain thoughts; go First to God to change your Nature, to change your Soil
cc-acp dt n2 pp-f j n2; vvb ord p-acp np1 pc-acp vvi po22 n1, pc-acp vvi po22 np1
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2. Go to God and beg of him that he would sanctifie, and sequester your mind unto himself, that your whole mind may be under God's sequestration ▪ Every man is as his mind is:
2. Go to God and beg of him that he would sanctify, and sequester your mind unto himself, that your Whole mind may be under God's sequestration ▪ Every man is as his mind is:
crd vvb p-acp np1 cc vvi pp-f pno31 cst pns31 vmd vvi, cc vvi po22 n1 p-acp px31, cst po22 j-jn n1 vmb vbi p-acp npg1 n1 ▪ d n1 vbz p-acp po31 n1 vbz:
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A mans mind is a profus• thing, and it is as full of thoughts, as the Sun is full o• Beams. A men mind is a profus• thing, and it is as full of thoughts, as the Sun is full o• Beams.
dt ng1 n1 vbz dt n1 n1, cc pn31 vbz a-acp j pp-f n2, c-acp dt n1 vbz j n1 n2.
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If God don't take it in, and bring it unde• his sequestration, it will be full of evil;
If God don't take it in, and bring it unde• his sequestration, it will be full of evil;
cs np1 vdbx vvb pn31 p-acp, cc vvb pn31 n1 po31 n1, pn31 vmb vbi j pp-f j-jn;
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go then t• God, and desire him to sanctifie your devising, you• thinking, and your projecting Faculty.
go then t• God, and desire him to sanctify your devising, you• thinking, and your projecting Faculty.
vvb av n1 np1, cc vvb pno31 pc-acp vvi po22 vvg, n1 vvg, cc po22 vvg n1.
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3. Go to God, and beg of him that he would la• out drawing objects before you, that may draw o• your thoughts, and your meditations:
3. Go to God, and beg of him that he would la• out drawing objects before you, that may draw o• your thoughts, and your meditations:
crd vvb p-acp np1, cc vvb pp-f pno31 cst pns31 vmd n1 av vvg n2 p-acp pn22, cst vmb vvi n1 po22 n2, cc po22 n2:
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'Tis God th• must present such objects.
It's God th• must present such objects.
pn31|vbz np1 n1 vmb vvi d n2.
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4. Go and beg of God your Thoughts also, an• beg of God these thought-possessions, that Go• would give you thoughts. And then,
4. Go and beg of God your Thoughts also, an• beg of God these Thought-possessions, that Go• would give you thoughts. And then,
crd vvb cc vvi pp-f np1 po22 n2 av, n1 vvb pp-f np1 d n2, cst np1 vmd vvi pn22 n2. cc av,
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5. Beg of God a fixed heart: for fixation of hea• is a great friend to meditation. And then,
5. Beg of God a fixed heart: for fixation of hea• is a great friend to meditation. And then,
crd vvb pp-f np1 dt j-vvn n1: p-acp n1 pp-f n1 vbz dt j n1 p-acp n1. cc av,
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6. Beg of God the Spirit; for the Spirit is our Remembrancer, to bring all things to our remembrance.
6. Beg of God the Spirit; for the Spirit is our Remembrancer, to bring all things to our remembrance.
crd vvb pp-f np1 dt n1; p-acp dt n1 vbz po12 n1, pc-acp vvi d n2 p-acp po12 n1.
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Thus do, and you shall in some measure be able to carry on this work of Meditation in a right way, with comfort and sweetness.
Thus do, and you shall in Some measure be able to carry on this work of Meditation in a right Way, with Comfort and sweetness.
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These things by way of means: By way of means; — be sensible of your former work of meditation;
These things by Way of means: By Way of means; — be sensible of your former work of meditation;
np1 n2 p-acp n1 pp-f n2: p-acp n1 pp-f n2; — vbb j pp-f po22 j n1 pp-f n1;
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— labour to be more serious; — get a fixed heart and spirit; — lay out objects that may entertain your thoughts upon all occasions;
— labour to be more serious; — get a fixed heart and Spirit; — lay out objects that may entertain your thoughts upon all occasions;
— vvb pc-acp vbi av-dc j; — vvb dt j-vvn n1 cc n1; — vvb av n2 cst vmb vvi po22 n2 p-acp d n2;
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— strengthen your love to, and delight in God;
— strengthen your love to, and delight in God;
— vvb po22 n1 p-acp, cc vvi p-acp np1;
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— labour to get Impressions, deep impressions made upon your souls, to the things of God;
— labour to get Impressions, deep impressions made upon your Souls, to the things of God;
— vvb pc-acp vvi n2, j-jn n2 vvn p-acp po22 n2, p-acp dt n2 pp-f np1;
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— and take heed that your hearts and hands be not too full of the world:
— and take heed that your hearts and hands be not too full of the world:
— cc vvb n1 cst po22 n2 cc n2 vbb xx av j pp-f dt n1:
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— And then go to God for this skill of Meditation.
— And then go to God for this skill of Meditation.
— cc av vvb p-acp np1 p-acp d n1 pp-f n1.
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4. But then fourthly, What are those rules and directions that will help therein? How and in what way and manner should this work of Meditation be carried on, with sweetness and success?
4. But then fourthly, What Are those rules and directions that will help therein? How and in what Way and manner should this work of Meditation be carried on, with sweetness and success?
crd p-acp av j, q-crq vbr d n2 cc n2 cst vmb vvi av? np1 cc p-acp r-crq n1 cc n1 vmd d n1 pp-f n1 vbb vvn a-acp, p-acp n1 cc n1?
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First of all, In all your Retirements (for the work of Meditation, is a work of Retirement) in all your meditations, be sure that you retire in to God himself:
First of all, In all your Retirements (for the work of Meditation, is a work of Retirement) in all your meditations, be sure that you retire in to God himself:
ord pp-f d, p-acp d po22 n2 (c-acp dt n1 pp-f n1, vbz dt n1 pp-f n1) p-acp d po22 n2, vbb j cst pn22 vvb p-acp p-acp np1 px31:
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Don't retire into your retirements, as the Monks and those do retire into a monkish devotion:
Don't retire into your retirements, as the Monks and those do retire into a monkish devotion:
vdbx vvi p-acp po22 n2, c-acp dt n2 cc d vdb vvi p-acp dt j n1:
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But in all your Retirements, be sure that you retire in to God himself. 2. Take heed that you be not Legal in this work of Meditation. Legal work is sowre work; Meditation work is sweet work.
But in all your Retirements, be sure that you retire in to God himself. 2. Take heed that you be not Legal in this work of Meditation. Legal work is sour work; Meditation work is sweet work.
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A man is legal in this work of Meditation, when he doth make it a mere task,
A man is Legal in this work of Meditation, when he does make it a mere task,
dt n1 vbz j p-acp d n1 pp-f n1, c-crq pns31 vdz vvi pn31 dt j n1,
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when he doth in his meditation, think on God out of Christ: I thought upon God, and was troubled;
when he does in his meditation, think on God out of christ: I Thought upon God, and was troubled;
c-crq pns31 vdz p-acp po31 n1, vvb p-acp np1 av pp-f np1: pns11 vvd p-acp np1, cc vbds vvn;
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to think upon God out of Christ, is sowre work: I thought upon God and was not comforted, but was troubled, saith the Psalmist.
to think upon God out of christ, is sour work: I Thought upon God and was not comforted, but was troubled, Says the Psalmist.
pc-acp vvi p-acp np1 av pp-f np1, vbz j n1: pns11 vvd p-acp np1 cc vbds xx vvn, cc-acp vbds vvn, vvz dt n1.
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So that, to make our meditation work a meer task, is a legal work; to think upon God out of Christ, is a Legal work;
So that, to make our meditation work a mere task, is a Legal work; to think upon God out of christ, is a Legal work;
av cst, pc-acp vvi po12 n1 vvi dt j n1, vbz dt j n1; pc-acp vvi p-acp np1 av pp-f np1, vbz dt j n1;
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and to pass through God unto Christ, also is Legal.
and to pass through God unto christ, also is Legal.
cc pc-acp vvi p-acp np1 p-acp np1, av vbz j.
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For, In the times of the Old Testament, they c•me to Christ through God, but in the time of the New Testament, we go to God through Christ.
For, In the times of the Old Testament, they c•me to christ through God, but in the time of the New Testament, we go to God through christ.
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An Old Testament way is a Legal way, would you therefore have this work of Meditation carried on with sweetness;
an Old Testament Way is a Legal Way, would you Therefore have this work of Meditation carried on with sweetness;
dt j n1 n1 vbz dt j n1, vmd pn22 av vhb d n1 pp-f n1 vvn a-acp p-acp n1;
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Take heed of a Legal spirit in this work of Meditation, which will sowre all.
Take heed of a Legal Spirit in this work of Meditation, which will sour all.
vvb n1 pp-f dt j n1 p-acp d n1 pp-f n1, r-crq vmb j av-d.
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3. Be sure of this, That nothing fall within the compass of your meditation, but what falls within the compass of the Scripture.
3. Be sure of this, That nothing fallen within the compass of your meditation, but what falls within the compass of the Scripture.
crd vbb j pp-f d, cst pix vvb p-acp dt n1 pp-f po22 n1, cc-acp q-crq vvz p-acp dt n1 pp-f dt n1.
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It may be you may think of God, and you may think what God was doing before the world was made, this you have no Scripture for;
It may be you may think of God, and you may think what God was doing before the world was made, this you have no Scripture for;
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(12) sermon (DIV2)
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therefore is no work for your meditation. — It may be, you think you are a Reprobate;
Therefore is no work for your meditation. — It may be, you think you Are a Reprobate;
av vbz dx n1 p-acp po22 n1. — pn31 vmb vbi, pn22 vvb pn22 vbr dt n-jn;
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for say you, I have the marks of a Reprobate upon me:
for say you, I have the marks of a Reprobate upon me:
c-acp vvb pn22, pns11 vhb dt n2 pp-f dt n-jn p-acp pno11:
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But where doth the Scripture give any marks of a Reprobate? The Scripture gives marks of a wick•d man, that possibly may be converted. But where does the Scripture give any marks of a Reprobate? The Scripture gives marks of a wick•d man, that possibly may be converted.
cc-acp q-crq vdz dt n1 vvb d n2 pp-f dt n-jn? dt n1 vvz n2 pp-f dt j n1, cst av-j vmb vbi vvn.
(12) sermon (DIV2)
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But now, If you would carry on the work of meditation in such a way as it may be done with sweetness, be sure that it be bounded with the Scripture;
But now, If you would carry on the work of meditation in such a Way as it may be done with sweetness, be sure that it be bounded with the Scripture;
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(12) sermon (DIV2)
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and let nothing fall within the compass of your meditation, but what falls within the compass of the Scripture.
and let nothing fallen within the compass of your meditation, but what falls within the compass of the Scripture.
cc vvb pix vvi p-acp dt n1 pp-f po22 n1, cc-acp q-crq vvz p-acp dt n1 pp-f dt n1.
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4. In all your settled meditation, Begin with Reading, or Hearing. — Go on with meditation, — End in prayer.
4. In all your settled meditation, Begin with Reading, or Hearing. — Go on with meditation, — End in prayer.
crd p-acp d po22 j-vvn n1, vvb p-acp vvg, cc vvg. — vvb a-acp p-acp n1, — vvb p-acp n1.
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For as Mr. Greenham saith well, Reading without Meditation, is unfruitful; Medition without Reading, is hurtful;
For as Mr. Greenham Says well, Reading without Meditation, is unfruitful; Medition without Reading, is hurtful;
p-acp p-acp n1 np1 vvz av, vvg p-acp n1, vbz j; n1 p-acp vvg, vbz j;
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To meditate and to read without prayer upon both, is without blessing. If you do read and not meditate, then you wil• want good affections.To meditate and to read without prayer upon both, is without blessing. If you do read and not meditate, then you wil• want good affections.
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(12) sermon (DIV2)
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If you do meditate, and not read or hear, you will want good Judgment, and be apt to fall into some ill Opinions.
If you do meditate, and not read or hear, you will want good Judgement, and be apt to fallen into Some ill Opinions.
cs pn22 vdb vvi, cc xx vvi cc vvi, pn22 vmb vvi j n1, cc vbi j pc-acp vvi p-acp d j-jn n2.
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If you do read, or hear, or meditate, and not pray, you will want the blessing of the Lord upon both: Read, or hear first; then meditate; and then pray upon both.
If you do read, or hear, or meditate, and not pray, you will want the blessing of the Lord upon both: Read, or hear First; then meditate; and then pray upon both.
cs pn22 vdb vvi, cc vvi, cc vvi, cc xx vvb, pn22 vmb vvi dt n1 pp-f dt n1 p-acp d: vvb, cc vvi ord; av vvi; cc av vvb p-acp d.
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I speak of settled meditation, and let one be proportioned unto another. There must be a proportion between the one and the other, in a settled meditation;
I speak of settled meditation, and let one be proportioned unto Another. There must be a proportion between the one and the other, in a settled meditation;
pns11 vvb pp-f j-vvn n1, cc vvb pi vbb vvn p-acp j-jn. pc-acp vmb vbi dt n1 p-acp dt crd cc dt n-jn, p-acp dt j-vvn n1;
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and therefore if that you would meditate rightly, I say in all your meditations, begin with reading, go on with meditation, and end with prayer.
and Therefore if that you would meditate rightly, I say in all your meditations, begin with reading, go on with meditation, and end with prayer.
cc av cs cst pn22 vmd vvi av-jn, pns11 vvb p-acp d po22 n2, vvb p-acp vvg, vvb a-acp p-acp n1, cc vvi p-acp n1.
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5. If you would have this work of Meditation carried on with profit and sweetness, joyne with your Meditation, the examination of your own souls, in case you meditate on God and Christ, think with your selves by way of examination,
5. If you would have this work of Meditation carried on with profit and sweetness, join with your Meditation, the examination of your own Souls, in case you meditate on God and christ, think with your selves by Way of examination,
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(12) sermon (DIV2)
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But have I an Interest in this? I have been now thinking and meditating on the excellencies of Christ,
But have I an Interest in this? I have been now thinking and meditating on the excellencies of christ,
cc-acp vhb pns11 dt n1 p-acp d? pns11 vhb vbn av vvg cc vvg p-acp dt n2 pp-f np1,
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but have I an Interest in him? Come Oh my soul, thou hast been meditating on God,
but have I an Interest in him? Come O my soul, thou hast been meditating on God,
cc-acp vhb pns11 dt n1 p-acp pno31? np1 uh po11 n1, pns21 vh2 vbn vvg p-acp np1,
(12) sermon (DIV2)
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and on the excellencies of Christ, but hast thou any share, hast thou any Interest therein? Joyne examination with your Meditation,
and on the excellencies of christ, but hast thou any share, hast thou any Interest therein? Join examination with your Meditation,
cc p-acp dt n2 pp-f np1, cc-acp vh2 pns21 d n1, vh2 pns21 d n1 av? vvb n1 p-acp po22 n1,
(12) sermon (DIV2)
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then it will be profitable, then it will be sweet; otherwise it is but Contemplation, or but a study;
then it will be profitable, then it will be sweet; otherwise it is but Contemplation, or but a study;
cs pn31 vmb vbi j, cs pn31 vmb vbi j; av pn31 vbz p-acp n1, cc p-acp dt n1;
(12) sermon (DIV2)
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but joyne examination with your Meditation, so 'tis sweet, and so 'tis profitable.
but join examination with your Meditation, so it's sweet, and so it's profitable.
cc-acp vvb n1 p-acp po22 n1, av pn31|vbz j, cc av pn31|vbz j.
(12) sermon (DIV2)
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Sixthly, Observe what those times and seasons are that are most fit for Meditation, and be sure you lay hold thereon.
Sixthly, Observe what those times and seasons Are that Are most fit for Meditation, and be sure you lay hold thereon.
j, vvb r-crq d n2 cc n2 vbr d vbr av-ds j p-acp n1, cc vbi j pn22 vvb vvb av.
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Though Meditation-work is every dayes work, yet there are some times and seasons that are more fit for Meditation.
Though Meditation-work is every days work, yet there Are Some times and seasons that Are more fit for Meditation.
cs n1 vbz d ng1 n1, av a-acp vbr d n2 cc n2 cst vbr av-dc j p-acp n1.
(12) sermon (DIV2)
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3093
Shall I name Four or Five.
Shall I name Four or Five.
vmb pns11 vvi crd cc crd.
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1. Look when the Lord hath made any deep Impression upon your soul by word or work,
1. Look when the Lord hath made any deep Impression upon your soul by word or work,
crd n1 c-crq dt n1 vhz vvn d j-jn n1 p-acp po22 n1 p-acp n1 cc n1,
(12) sermon (DIV2)
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then is a time for your meditation; for Impression calls for meditation 2. The Morning is a fit time for Meditation before the World come in.
then is a time for your meditation; for Impression calls for meditation 2. The Morning is a fit time for Meditation before the World come in.
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(12) sermon (DIV2)
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What more fit for God than the best of time; the Morning is the best of time, therefore a fit time for Meditation on God.
What more fit for God than the best of time; the Morning is the best of time, Therefore a fit time for Meditation on God.
q-crq dc j p-acp np1 cs dt js pp-f n1; dt n1 vbz dt js pp-f n1, av dt j n1 p-acp n1 p-acp np1.
(12) sermon (DIV2)
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3. The Sabbath Day is a fit time also for Meditation, therefore the 92th Psal. is appointed for the Sabbath, A Psalm for the Sabbath Day, saith the Title to the Psalm.
3. The Sabbath Day is a fit time also for Meditation, Therefore the 92th Psalm is appointed for the Sabbath, A Psalm for the Sabbath Day, Says the Title to the Psalm.
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(12) sermon (DIV2)
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4. The time of Gods special dispensations is a fit time for it; Look when there is a special dispensation of God abroad, either of Mercy or Judgment,
4. The time of God's special dispensations is a fit time for it; Look when there is a special Dispensation of God abroad, either of Mercy or Judgement,
crd dt n1 pp-f npg1 j n2 vbz dt j n1 p-acp pn31; vvb c-crq pc-acp vbz dt j n1 pp-f np1 av, d pp-f n1 cc n1,
(12) sermon (DIV2)
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then is a fit time for Meditation.
then is a fit time for Meditation.
av vbz dt j n1 p-acp n1.
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In the 9th Psal. The Lord is known by the Judgement which he executeth, the wicked is snared in the work of his own hands, Higgaion Selah.
In the 9th Psalm The Lord is known by the Judgement which he Executeth, the wicked is snared in the work of his own hands, Higgaion Selac.
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— whats that? it comes from the Heb. Hagah, which signifies to Meditate. When the wicked are snared in the work of their own hands, here's wo•k for meditation.
— whats that? it comes from the Hebrew Hagah, which signifies to Meditate. When the wicked Are snared in the work of their own hands, here's wo•k for meditation.
— q-crq|vbz d? pn31 vvz p-acp dt np1 np1, r-crq vvz p-acp vvi. c-crq dt j vbr vvn p-acp dt n1 pp-f po32 d n2, av|vbz n1 p-acp n1.
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Look (I say) when there is a special dispensation of God either in Mercy or Judgment, that's a fit time for meditation.
Look (I say) when there is a special Dispensation of God either in Mercy or Judgement, that's a fit time for meditation.
n1 (pns11 vvb) c-crq pc-acp vbz dt j n1 pp-f np1 av-d p-acp n1 cc n1, d|vbz dt j n1 p-acp n1.
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5. Look what time that is that lies next, or near, or close to, any great work or service, that's a fit time for meditation: As for example.
5. Look what time that is that lies next, or near, or close to, any great work or service, that's a fit time for meditation: As for Exampl.
crd n1 r-crq n1 cst vbz cst vvz ord, cc av-j, cc av-j p-acp, d j n1 cc n1, d|vbz dt j n1 p-acp n1: c-acp p-acp n1.
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Suppose we be to receive the Lord's Supper: The time that lies next before it is a fit time for meditation.
Suppose we be to receive the Lord's Supper: The time that lies next before it is a fit time for meditation.
vvb pns12 vbb pc-acp vvi dt ng1 n1: dt n1 cst vvz ord p-acp pn31 vbz dt j n1 p-acp n1.
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Suppose a man be to be call'd out for some great service or Imployment:
Suppose a man be to be called out for Some great service or Employment:
vvb dt n1 vbb pc-acp vbi vvn av p-acp d j n1 cc n1:
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The time that goes close before it is a fit time for him to sit down and meditate with himself upon the work:
The time that Goes close before it is a fit time for him to fit down and meditate with himself upon the work:
dt n1 cst vvz av-j p-acp pn31 vbz dt j n1 p-acp pno31 pc-acp vvi a-acp cc vvi p-acp px31 p-acp dt n1:
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For the more a man doth prepare for a work, the more likely he is in reason to perform it well.
For the more a man does prepare for a work, the more likely he is in reason to perform it well.
c-acp dt av-dc dt n1 vdz vvi p-acp dt n1, dt av-dc j pns31 vbz p-acp n1 pc-acp vvi pn31 av.
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Now, Meditation is a good preparation:
Now, Meditation is a good preparation:
av, n1 vbz dt j n1:
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Look therefore what that time is that immediately before, or close to the work of the Lord, that's a fit time for Meditation.
Look Therefore what that time is that immediately before, or close to the work of the Lord, that's a fit time for Meditation.
vvb av q-crq cst n1 vbz d av-j a-acp, cc av-j p-acp dt n1 pp-f dt n1, d|vbz dt j n1 p-acp n1.
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— Thus now you see what the special times are for the work of Meditation.
— Thus now you see what the special times Are for the work of Meditation.
— av av pn22 vvb r-crq dt j n2 vbr p-acp dt n1 pp-f n1.
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— The time of Impressions — The morning time — The Sabbath day — The time of special dispensations, either of Mercy or Judgment — And the time tha goes Immediately or next,
— The time of Impressions — The morning time — The Sabbath day — The time of special dispensations, either of Mercy or Judgement — And the time tha Goes Immediately or next,
— dt n1 pp-f n2 — dt n1 n1 — dt n1 n1 — dt n1 pp-f j n2, d pp-f n1 cc n1 — cc dt n1 zz vvz av-j cc ord,
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or close before the great work and service of the Lord.
or close before the great work and service of the Lord.
cc av-j p-acp dt j n1 cc n1 pp-f dt n1.
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And, If you would meditate rightly, observe what the fit times for Meditation are, and be sure you lay hold thereon.
And, If you would meditate rightly, observe what the fit times for Meditation Are, and be sure you lay hold thereon.
np1, cs pn22 vmd vvi av-jn, vvb r-crq dt j n2 p-acp n1 vbr, cc vbi j pn22 vvb vvb av.
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7. I'le name but one more.
7. I'll name but one more.
crd pns11|vmb vvi p-acp crd dc.
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Though there is a great deal of profit and sweetness to be found in this work of meditation,
Though there is a great deal of profit and sweetness to be found in this work of meditation,
cs pc-acp vbz dt j n1 pp-f n1 cc n1 pc-acp vbi vvn p-acp d n1 pp-f n1,
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and it's every dayes work, yet take heed that you don't so meditate on one of Gods excellencies, as to neglect another;
and it's every days work, yet take heed that you don't so meditate on one of God's excellencies, as to neglect Another;
cc pn31|vbz d ng1 n1, av vvb n1 cst pn22 vdbx av vvi p-acp crd pp-f npg1 n2, c-acp pc-acp vvi j-jn;
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nor don't so spend your whole time in the work of meditation, that this work of meditation should eat up other dutyes:
nor don't so spend your Whole time in the work of meditation, that this work of meditation should eat up other duties:
ccx vdbx av vvb po22 j-jn n1 p-acp dt n1 pp-f n1, cst d n1 pp-f n1 vmd vvi a-acp j-jn n2:
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God would have us rise from this work of meditation, as from any other duty, with an hungry appetite.
God would have us rise from this work of meditation, as from any other duty, with an hungry appetite.
np1 vmd vhi pno12 vvi p-acp d n1 pp-f n1, c-acp p-acp d j-jn n1, p-acp dt j n1.
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Friends, God would have us rise hungry from every duty, and not glutted, variety is refreshing, he hath given many duties that we may not pore upon one.
Friends, God would have us rise hungry from every duty, and not glutted, variety is refreshing, he hath given many duties that we may not poor upon one.
ng1, np1 vmd vhi pno12 vvi j p-acp d n1, cc xx vvn, n1 vbz vvg, pns31 vhz vvn d n2 cst pns12 vmb xx j p-acp pi.
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In case therefore you have bin at the work of meditation, either God hath come in upon you with his speciall Influence, or not:
In case Therefore you have been At the work of meditation, either God hath come in upon you with his special Influence, or not:
p-acp n1 av pn22 vhb vbn p-acp dt n1 pp-f n1, d np1 vhz vvn p-acp p-acp pn22 p-acp po31 j n1, cc xx:
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if he hath, praise the Lord for his AYtance, it's mercy that you have had one good thought of God,
if he hath, praise the Lord for his AYtance, it's mercy that you have had one good Thought of God,
cs pns31 vhz, vvb dt n1 p-acp po31 n1, pn31|vbz n1 cst pn22 vhb vhn crd j n1 pp-f np1,
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but Meditation is more than a thought, meditation is thought upon thought;
but Meditation is more than a Thought, meditation is Thought upon Thought;
cc-acp n1 vbz av-dc cs dt n1, n1 vbz vvn p-acp n1;
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praise God, that's the way to have more, — And In case that God hath not come in upon you in the work of meditation;
praise God, that's the Way to have more, — And In case that God hath not come in upon you in the work of meditation;
n1 np1, d|vbz dt n1 pc-acp vhi dc, — cc p-acp n1 cst np1 vhz xx vvn p-acp p-acp pn22 p-acp dt n1 pp-f n1;
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then yet be not discouraged, for God would not have you glutted, and God would lead you to some other work,
then yet be not discouraged, for God would not have you glutted, and God would led you to Some other work,
av av vbb xx vvn, c-acp np1 vmd xx vhi pn22 vvn, cc np1 vmd vvi pn22 p-acp d j-jn n1,
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and one duty, one work, is not to eat up and devour another. I say with one;
and one duty, one work, is not to eat up and devour Another. I say with one;
cc crd n1, crd n1, vbz xx pc-acp vvi a-acp cc vvi j-jn. pns11 vvb p-acp crd;
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Let not your time be the measure or rule of your Meditation, but your Meditation the rule of your time; Let not your time be the measure or Rule of your Meditation, but your Meditation the Rule of your time;
vvb xx po22 n1 vbb dt n1 cc n1 pp-f po22 n1, cc-acp po22 n1 dt n1 pp-f po22 n1;
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Yet take heed, that you don't spend so much time in musing and considering, and meditating,
Yet take heed, that you don't spend so much time in musing and considering, and meditating,
av vvb n1, cst pn22 vdbx vvi av d n1 p-acp vvg cc vvg, cc vvg,
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as that this work of Meditation should eat up any other Duty, but quicken thereunto. And thus you see some means, some helps, to this work of Meditation;
as that this work of Meditation should eat up any other Duty, but quicken thereunto. And thus you see Some means, Some helps, to this work of Meditation;
c-acp cst d n1 pp-f n1 vmd vvi a-acp d j-jn n1, cc-acp vvb av. cc av pn22 vvb d n2, d n2, p-acp d n1 pp-f n1;
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Some Rules and Directions for the right carrying it on sweetly: What now remains, but that you up and be doing; turn your hand to it.
some Rules and Directions for the right carrying it on sweetly: What now remains, but that you up and be doing; turn your hand to it.
d n2 cc n2 p-acp dt n-jn vvg pn31 a-acp av-j: r-crq av vvz, cc-acp cst pn22 a-acp cc vbi vdg; vvb po22 n1 p-acp pn31.
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You have heard the duty proved: You have heard the sweetness and profitableness thereof cleared: You have heard what Objects we are to lay our Thoughts out upon:
You have herd the duty proved: You have herd the sweetness and profitableness thereof cleared: You have herd what Objects we Are to lay our Thoughts out upon:
pn22 vhb vvn dt n1 vvd: pn22 vhb vvn dt n1 cc n1 av vvn: pn22 vhb vvn r-crq n2 pns12 vbr pc-acp vvi po12 n2 av p-acp:
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And you have heard some means, as helps unto the Work: And some Rules and Directions for the carrying of it on:
And you have herd Some means, as helps unto the Work: And Some Rules and Directions for the carrying of it on:
cc pn22 vhb vvn d n2, c-acp n2 p-acp dt n1: cc d n2 cc n2 p-acp dt vvg pp-f pn31 a-acp:
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O then, you that never spent hour in meditation all your dayes, if there be any such here;
Oh then, you that never spent hour in meditation all your days, if there be any such Here;
uh av, pn22 cst av-x vvd n1 p-acp n1 av-d po22 n2, cs pc-acp vbb d d av;
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Now bethink your selves, and now give up your Thoughts to God.
Now bethink your selves, and now give up your Thoughts to God.
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— You that have gone one year after another, and one week after another, and never spent any time in meditating on God or the things of God, O now bethink your selves:
— You that have gone one year After Another, and one Week After Another, and never spent any time in meditating on God or the things of God, Oh now bethink your selves:
— pn22 d vhb vvn crd n1 p-acp j-jn, cc crd n1 p-acp j-jn, cc av-x vvd d n1 p-acp vvg p-acp np1 cc dt n2 pp-f np1, uh av vvb po22 n2:
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And that you may do so, and be provoked hereunto, give me leave to lay down some Arguments and Motives to press both your souls and mine,
And that you may do so, and be provoked hereunto, give me leave to lay down Some Arguments and Motives to press both your Souls and mine,
cc cst pn22 vmb vdi av, cc vbi vvn av, vvb pno11 n1 pc-acp vvi a-acp d n2 cc n2 pc-acp vvi d po22 n2 cc png11,
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unto this great work of Meditation. The Arguments are divers: Thus
unto this great work of Meditation. The Arguments Are diverse: Thus
p-acp d j n1 pp-f n1. dt n2 vbr j: av
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First, Friends, The more acquaintance you have with this work of Meditation, the more time you will get,
First, Friends, The more acquaintance you have with this work of Meditation, the more time you will get,
ord, n2, dt av-dc n1 pn22 vhb p-acp d n1 pp-f n1, dt av-dc n1 pn22 vmb vvi,
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and the lesse you will lose. A man that hath the skill on't, need never lose an hour.
and the less you will loose. A man that hath the skill oned, need never loose an hour.
cc dt av-dc pn22 vmb vvi. dt n1 cst vhz dt n1 p-acp|pn31, vvb av-x vvi dt n1.
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Who knows the worth of time? This little spot of time doth our Eternity depend upon:
Who knows the worth of time? This little spot of time does our Eternity depend upon:
q-crq vvz dt n1 pp-f n1? d j n1 pp-f n1 vdz po12 n1 vvb p-acp:
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Yet, Lord, how many are there that lose their precious hours and time — But what's the reason? — They have no hand at this work of Meditation:
Yet, Lord, how many Are there that loose their precious hours and time — But what's the reason? — They have no hand At this work of Meditation:
av, n1, c-crq d vbr pc-acp d vvb po32 j n2 cc n1 — cc-acp q-crq|vbz dt n1? — pns32 vhb dx n1 p-acp d n1 pp-f n1:
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When their business is over, they might otherwise turn their hand to this work, and lose no time.
When their business is over, they might otherwise turn their hand to this work, and loose no time.
c-crq po32 n1 vbz a-acp, pns32 vmd av vvi po32 n1 p-acp d n1, cc vvb dx n1.
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The more acquaintance you have with this work of Meditation, the more time you will get, The more acquaintance you have with this work of Meditation, the more time you will get,
dt av-dc n1 pn22 vhb p-acp d n1 pp-f n1, dt av-dc n1 pn22 vmb vvi,
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and the lesse you will lose. and the less you will loose.
cc dt av-dc pn22 vmb vvi.
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2. Hereby, even by this work of Meditation, you shall get into the Secrets of divine things.
2. Hereby, even by this work of Meditation, you shall get into the Secrets of divine things.
crd av, av p-acp d n1 pp-f n1, pn22 vmb vvi p-acp dt n2-jn pp-f j-jn n2.
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There is a Secret and a Mystery in ever Trade:
There is a Secret and a Mystery in ever Trade:
pc-acp vbz dt j-jn cc dt n1 p-acp av n1:
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A man don't know the Trade, till he knows the Secret and the Mystery of it:
A man don't know the Trade, till he knows the Secret and the Mystery of it:
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It's said, The secret of the Lord is with them that fear him. Knowledge brings us to the door of Truth:
It's said, The secret of the Lord is with them that Fear him. Knowledge brings us to the door of Truth:
pn31|vbz vvn, dt n-jn pp-f dt n1 vbz p-acp pno32 cst vvb pno31. n1 vvz pno12 p-acp dt n1 pp-f n1:
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But Meditation hath us into the House, and into all the Rooms thereof:
But Meditation hath us into the House, and into all the Rooms thereof:
cc-acp n1 vhz pno12 p-acp dt n1, cc p-acp d dt n2 av:
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Thereby (I say) you shall get into the Inwards, and the Secrets of the things of God.
Thereby (I say) you shall get into the Inward, and the Secrets of the things of God.
av (pns11 vvb) pn22 vmb vvi p-acp dt j, cc dt n2-jn pp-f dt n2 pp-f np1.
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3. Thereby also you shall suck out the sweetnesse of all those divine and precious things that you know.
3. Thereby also you shall suck out the sweetness of all those divine and precious things that you know.
crd av av pn22 vmb vvi av dt n1 pp-f d d j-jn cc j n2 cst pn22 vvb.
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As a man by musing on his Sins, sucks out the sweetness thereof;
As a man by musing on his Sins, sucks out the sweetness thereof;
p-acp dt n1 p-acp vvg p-acp po31 n2, vvz av dt n1 av;
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so by meditating on the things of God, you suck out the sweetness of the things of God into your own souls.
so by meditating on the things of God, you suck out the sweetness of the things of God into your own Souls.
av p-acp vvg p-acp dt n2 pp-f np1, pn22 vvb av dt n1 pp-f dt n2 pp-f np1 p-acp po22 d n2.
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4. By this work of Meditation, you shall have a Testimony in your own Souls, that you are truly godly.
4. By this work of Meditation, you shall have a Testimony in your own Souls, that you Are truly godly.
crd p-acp d n1 pp-f n1, pn22 vmb vhi dt n1 p-acp po22 d n2, cst pn22 vbr av-j j.
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Every man is what he is most in private. A good mans work lies most under-ground, lies most out of sight.Every man is what he is most in private. A good men work lies most underground, lies most out of sighed.
d n1 vbz q-crq pns31 vbz av-ds p-acp j. dt j ng1 n1 vvz av-ds av-an, vvz ds av pp-f n1.
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In the time of Moses, the beasts were clean that chewed the Cud, and unclean that did not chew the Cud. In the time of David, 'tis made the Description of a godly man, He delighteth in the Law of the Lord, and therein doth he meditate.
In the time of Moses, the beasts were clean that chewed the Cud, and unclean that did not chew the Cud. In the time of David, it's made the Description of a godly man, He delights in the Law of the Lord, and therein does he meditate.
p-acp dt n1 pp-f np1, dt n2 vbdr j cst vvd dt n1, cc j cst vdd xx vvi dt np1 p-acp dt n1 pp-f np1, pn31|vbz vvn dt n1 pp-f dt j n1, pns31 vvz p-acp dt n1 pp-f dt n1, cc av vdz pns31 vvi.
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Hereby then, you shall have a testimony in your own hearts, that you are truly godly.
Hereby then, you shall have a testimony in your own hearts, that you Are truly godly.
av av, pn22 vmb vhi dt n1 p-acp po22 d n2, cst pn22 vbr av-j j.
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But you shall not only have a testimony that you are truly godly, but practise it,
But you shall not only have a testimony that you Are truly godly, but practise it,
p-acp pn22 vmb xx av-j vhi dt n1 cst pn22 vbr av-j j, cc-acp vvb pn31,
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and thereby you shall be very godly: for the more constant you are in godliness, the more godly you are.
and thereby you shall be very godly: for the more constant you Are in godliness, the more godly you Are.
cc av pn22 vmb vbi av j: c-acp dt av-dc j pn22 vbr p-acp n1, dt av-dc j pn22 vbr.
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By the work of Meditation, you will be constant in the work of Godliness — The more extensive your godliness is, the more godly you are:
By the work of Meditation, you will be constant in the work of Godliness — The more extensive your godliness is, the more godly you Are:
p-acp dt n1 pp-f n1, pn22 vmb vbi j p-acp dt n1 pp-f n1 — dt av-dc j po22 n1 vbz, dt av-dc j pn22 vbr:
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Now by meditation, you can extend your thoughts, beyond your hands: As by sinful musings, a man can extend his thoughts beyond his power to practice;
Now by meditation, you can extend your thoughts, beyond your hands: As by sinful musings, a man can extend his thoughts beyond his power to practice;
av p-acp n1, pn22 vmb vvi po22 n2, p-acp po22 n2: c-acp p-acp j n2-vvg, dt n1 vmb vvi po31 n2 p-acp po31 n1 p-acp n1;
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so by meditation on God and the things of God, a man may extend his thoughts concerning godliness, beyond his power to act — As in sin, a man by his thoughts may be naught where he hath not an outward power to be naught;
so by meditation on God and the things of God, a man may extend his thoughts Concerning godliness, beyond his power to act — As in since, a man by his thoughts may be nought where he hath not an outward power to be nought;
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so by holy meditation, a man may be good where he hath not a power in his hand to practise.
so by holy meditation, a man may be good where he hath not a power in his hand to practise.
av p-acp j n1, dt n1 vmb vbi j c-crq pns31 vhz xx dt n1 p-acp po31 n1 pc-acp vvi.
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The Psalmist saith, in the 45th. Psalm, The Kings Daughter is all glorious within, her garment is of wrought gold, vers.
The Psalmist Says, in the 45th. Psalm, The Kings Daughter is all glorious within, her garment is of wrought gold, vers.
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13. Her clothing is of wrought gold, is not that glorious? clothing is outward, but saith he, she is all glorious within;
13. Her clothing is of wrought gold, is not that glorious? clothing is outward, but Says he, she is all glorious within;
crd po31 n1 vbz a-acp vvn n1, vbz xx d j? n1 vbz j, cc-acp vvz pns31, pns31 vbz d j p-acp;
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'Tis not the wrought gold without makes her glorious, but she is all glorious within:
It's not the wrought gold without makes her glorious, but she is all glorious within:
pn31|vbz xx dt j-vvn n1 p-acp vvz po31 j, cc-acp pns31 vbz d j p-acp:
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Though the garment, and though her clothing be of wrought gold, yet her glory lyes within.
Though the garment, and though her clothing be of wrought gold, yet her glory lies within.
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Here lies the glory of a Christian, to be glorious within:
Here lies the glory of a Christian, to be glorious within:
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— And how can we have this inward Holiness, Grace, and goodness, and Glory, unless we be versed in this work of Meditation?
— And how can we have this inward Holiness, Grace, and Goodness, and Glory, unless we be versed in this work of Meditation?
— cc q-crq vmb pns12 vhi d j n1, n1, cc n1, cc n1, cs pns12 vbb vvn p-acp d n1 pp-f n1?
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6. Thereby also, you shall offer up your selves unto divine Imbraces; and upon this ground of Meditation, will God give out his loves unto you:
6. Thereby also, you shall offer up your selves unto divine Embraces; and upon this ground of Meditation, will God give out his loves unto you:
crd av av, pn22 vmb vvi a-acp po22 n2 p-acp j-jn n2; cc p-acp d n1 pp-f n1, vmb np1 vvi av po31 n2 p-acp pn22:
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In Cant. 7. saith Christ, There will I give thee my Loves, v. 12. — There — where? Let us get up early to the Vineyards, let us see if the Vine flourish, whither the tender Grap appear, and the Pomgranates bud forth. Here's the publick Assembly.
In Cant 7. Says christ, There will I give thee my Loves, v. 12. — There — where? Let us get up early to the Vineyards, let us see if the Vine flourish, whither the tender Grap appear, and the Pomegranates bud forth. Here's the public Assembly.
p-acp np1 crd vvz np1, a-acp vmb pns11 vvi pno21 po11 ng1, n1 crd — a-acp — q-crq? vvb pno12 vvi a-acp av-j p-acp dt n2, vvb pno12 vvi cs dt n1 vvi, c-crq dt j np1 vvi, cc dt n2 vvb av. av|vbz dt j n1.
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— What's this to meditation? — Yes, in the former v. Come my beloved, let us go forth into the Field, let us lodg in the Villages, places of Retirement;
— What's this to meditation? — Yes, in the former v. Come my Beloved, let us go forth into the Field, let us lodge in the Villages, places of Retirement;
— q-crq|vbz d p-acp n1? — uh, p-acp dt j n1 vvb po11 j-vvn, vvb pno12 vvi av p-acp dt n1, vvb pno12 vvi p-acp dt n2, n2 pp-f n1;
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There will I give thee my Loves, upon the ground of Retirement. There will he give forth his loves.There will I give thee my Loves, upon the ground of Retirement. There will he give forth his loves.
a-acp vmb pns11 vvi pno21 po11 ng1, p-acp dt n1 pp-f n1. pc-acp vmb pns31 vvi av po31 n2.
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O! What a great mercy is here, by this work of Meditation, you do not onely offer up your selves unto Divine imbraces:
OH! What a great mercy is Here, by this work of Meditation, you do not only offer up your selves unto Divine embraces:
uh q-crq dt j n1 vbz av, p-acp d n1 pp-f n1, pn22 vdb xx av-j vvi a-acp po22 n2 p-acp j-jn n2:
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But, There upon Meditation-ground, will God give out his loves unto you. 7. Thereby also, your souls and hearts shall be subdued unto God:
But, There upon Meditation-ground, will God give out his loves unto you. 7. Thereby also, your Souls and hearts shall be subdued unto God:
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As in sin, so here, Friends, It is not a sinful thought that doth subdue my heart into sin;
As in since, so Here, Friends, It is not a sinful Thought that does subdue my heart into since;
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'tis not a sinful suggestion that subdues my heart into sin: But, A Complacential dwelling of sinful thoughts in my heart, subdues my heart into sin.
it's not a sinful suggestion that subdues my heart into since: But, A Complacential Dwelling of sinful thoughts in my heart, subdues my heart into since.
pn31|vbz xx dt j n1 cst vvz po11 n1 p-acp n1: cc-acp, dt j n-vvg pp-f j n2 p-acp po11 n1, vvz po11 n1 p-acp n1.
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So 'tis not a transient good thought that will subdue the soul, or the heart unto God;
So it's not a Transient good Thought that will subdue the soul, or the heart unto God;
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but it is a Complacential dwelling of good thoughts in the heart that doth subdue the heart unto God, and that's done by Meditation.
but it is a Complacential Dwelling of good thoughts in the heart that does subdue the heart unto God, and that's done by Meditation.
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Thereby therefore, I say, Your very hearts shall be subdued unto the Lord: Oh what a mercy is this!
Thereby Therefore, I say, Your very hearts shall be subdued unto the Lord: O what a mercy is this!
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8. By this work of meditation on God, and the things of God; You shall live on God:
8. By this work of meditation on God, and the things of God; You shall live on God:
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Possibly a man may come to the Court where the King is, and not live upon the King, because he don't stay there;
Possibly a man may come to the Court where the King is, and not live upon the King, Because he don't stay there;
av-j dt n1 vmb vvi p-acp dt n1 c-crq dt n1 vbz, cc xx vvi p-acp dt n1, c-acp pns31 vdbx vvi a-acp;
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but those that stay at the Court, they live upon the King, for they stay there.
but those that stay At the Court, they live upon the King, for they stay there.
cc-acp d cst vvb p-acp dt n1, pns32 vvb p-acp dt n1, c-acp pns32 vvb a-acp.
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Now by a thought, I don't stay upon God; but by a frequeut meditation on God, I shall live in God;
Now by a Thought, I don't stay upon God; but by a frequeut meditation on God, I shall live in God;
av p-acp dt n1, pns11 vdbx vvb p-acp np1; cc-acp p-acp dt j n1 p-acp np1, pns11 vmb vvi p-acp np1;
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for then I stay by God, and I do stay on him.
for then I stay by God, and I do stay on him.
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9. Thereby also you shall have a constant relief against all your afflictions, both inward and outward.
9. Thereby also you shall have a constant relief against all your afflictions, both inward and outward.
crd av av pn22 vmb vhi dt j n1 p-acp d po22 n2, d j cc j.
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Inward, Psal. 143. Have mercy upon me, O Lord, for saith he, v. 4. My spirit is overwhelmed within me, my heart within me is desolate: Inward, Psalm 143. Have mercy upon me, Oh Lord, for Says he, v. 4. My Spirit is overwhelmed within me, my heart within me is desolate:
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What then? — I remember the dayes of old, I meditate on all thy works:
What then? — I Remember the days of old, I meditate on all thy works:
r-crq av? — pns11 vvb dt n2 pp-f j, pns11 vvb p-acp d po21 n2:
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Here lies the relief against spiritual fears, and overwhelmings of soul, even to meditate on God as one ought to do, in a right manner:
Here lies the relief against spiritual fears, and overwhelmings of soul, even to meditate on God as one ought to do, in a right manner:
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I am overwhelmed, but I'le meditate on all thy works, and muse on the work of thy hands.
I am overwhelmed, but I'll meditate on all thy works, and muse on the work of thy hands.
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As for the Outward afflictions, Psal. 119. the place cited before, v. 23. Princes also did sit and speak against me,
As for the Outward afflictions, Psalm 119. the place cited before, v. 23. Princes also did fit and speak against me,
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but thy Servant did meditate in thy Statutes. Reproach from an ordinary man, is affliction enough;but thy Servant did meditate in thy Statutes. Reproach from an ordinary man, is affliction enough;
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but for Kings and Princes, to speak against one, this is a great matter. What relief then? But thy servant did meditate on thy Statutes.
but for Kings and Princes, to speak against one, this is a great matter. What relief then? But thy servant did meditate on thy Statutes.
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So that by this, you have a constant relief against both outward, and inward afflictions. And,
So that by this, you have a constant relief against both outward, and inward afflictions. And,
av cst p-acp d, pn22 vhb dt j n1 p-acp d j, cc j n2. np1,
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10. Thereby also you shall be freed from that unkindness, that God will take at your hands,
10. Thereby also you shall be freed from that unkindness, that God will take At your hands,
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if you don't meditate on him, and the things of God. Friends, If you don't meditate on God, and the things of God, God will take it very unkindly at your hands:
if you don't meditate on him, and the things of God. Friends, If you don't meditate on God, and the things of God, God will take it very unkindly At your hands:
cs pn22 vdbx vvb p-acp pno31, cc dt n2 pp-f np1. n2, cs pn22 vdbx vvb p-acp np1, cc dt n2 pp-f np1, np1 vmb vvi pn31 av av-j p-acp po22 n2:
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What man that is abroad beyond Sea, hearing that his wife frolicks it at home,
What man that is abroad beyond Sea, hearing that his wife Frolics it At home,
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and never thinks on him, will not take it unkindly? We are absent now from God, and to frolick and be vain,
and never thinks on him, will not take it unkindly? We Are absent now from God, and to frolic and be vain,
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and go up and down, and have no thoughts on God, no meditation on God; How unkindly must God take this at our hands? 'Tis a sleight,
and go up and down, and have no thoughts on God, no meditation on God; How unkindly must God take this At our hands? It's a sleight,
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If a man speak unto you, and you don't think of what he speaks, 'tis a sleight to him:
If a man speak unto you, and you don't think of what he speaks, it's a sleight to him:
cs dt n1 vvb p-acp pn22, cc pn22 vdbx vvb pp-f r-crq pns31 vvz, pn31|vbz dt n1 p-acp pno31:
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So to read what God saith, or see what God doth, and not think on't, not to meditate on it;
So to read what God Says, or see what God does, and not think oned, not to meditate on it;
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what is this but a sleight unto God? Respect and Meditation, go together, Psal. 119.15. I will meditate in thy precepts, and have respect unto thy wayes.
what is this but a sleight unto God? Respect and Meditation, go together, Psalm 119.15. I will meditate in thy Precepts, and have respect unto thy ways.
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So then, The want of meditation, and thinking on what God saith, and what God doth, is a great sleighting of him, 'tis a want of respect,
So then, The want of meditation, and thinking on what God Says, and what God does, is a great Slighting of him, it's a want of respect,
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and God will take it unkindly:
and God will take it unkindly:
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— And what then? — Why he will deal by you as you do by him;
— And what then? — Why he will deal by you as you do by him;
— cc q-crq av? — q-crq pns31 vmb vvi p-acp pn22 c-acp pn22 vdb p-acp pno31;
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if you think not on him, he will not think on you;
if you think not on him, he will not think on you;
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and in the day of your extremity, when you call and cry to him, because you thought not of him, he will not think of you. But to end all.
and in the day of your extremity, when you call and cry to him, Because you Thought not of him, he will not think of you. But to end all.
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God knows, and your own souls know, how you have lain musing in the way of sin;God knows, and your own Souls know, how you have lain musing in the Way of since;
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how some times you have lain devising mischief upon your beds: How often you have chewed the Devils Cud;
how Some times you have lain devising mischief upon your Beds: How often you have chewed the Devils Cud;
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what swarms of unclean thoughts, of proud thoughts, of unbelieving thoughts, have possessed your hearts? Oh friends!
what swarms of unclean thoughts, of proud thoughts, of unbelieving thoughts, have possessed your hearts? O Friends!
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Shall we lie musing upon our bed, in a way of sin, and shall we not think,
Shall we lie musing upon our Bed, in a Way of since, and shall we not think,
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and muse, and meditate on God, and the things of God? What shall we not be the same for God, that ever we have been for sin? O, we have had our sinful musing times,
and muse, and meditate on God, and the things of God? What shall we not be the same for God, that ever we have been for since? O, we have had our sinful musing times,
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therfore now why should we not have our holy musings also? And to conclude all, Meditation, holy meditation, is a very great friend to heavenly Conversation:
Therefore now why should we not have our holy musings also? And to conclude all, Meditation, holy meditation, is a very great friend to heavenly Conversation:
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Sweet meditation of God, is a very great friend to holy Conversation: Private meditation, a great friend to an outward holy Conversation.
Sweet meditation of God, is a very great friend to holy Conversation: Private meditation, a great friend to an outward holy Conversation.
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— Now then, — As ever you desire, that the holiness of your Conversation may be advanced;
— Now then, — As ever you desire, that the holiness of your Conversation may be advanced;
— av av, — c-acp av pn22 vvb, cst dt n1 pp-f po22 n1 vmb vbi vvn;
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That you may be as godly now in your thoughts, as ever you have been ungodly.
That you may be as godly now in your thoughts, as ever you have been ungodly.
cst pn22 vmb vbi a-acp j av p-acp po22 n2, c-acp av pn22 vhb vbn j.
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— That God may take nothing unkindly from you. — That you may have a constant relief against all afflictions, both inward and outward.
— That God may take nothing unkindly from you. — That you may have a constant relief against all afflictions, both inward and outward.
— cst np1 vmb vvi pix av-j p-acp pn22. — cst pn22 vmb vhi dt j n1 p-acp d n2, d j cc j.
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— That you may live on God. — That your hearts may be subdued into God.
— That you may live on God. — That your hearts may be subdued into God.
— cst pn22 vmb vvi p-acp np1. — cst po22 n2 vmb vbi vvn p-acp np1.
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— That God may give out his Loves unto you.
— That God may give out his Loves unto you.
— cst np1 vmb vvi av po31 ng1 p-acp pn22.
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— That you may be very godly — That you may have a Testimony in your own souls, that you are truly godly;
— That you may be very godly — That you may have a Testimony in your own Souls, that you Are truly godly;
— cst pn22 vmb vbi av j — d pn22 vmb vhi dt n1 p-acp po22 d n2, cst pn22 vbr av-j j;
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That you may suck out the sweetness of all the things you know;
That you may suck out the sweetness of all the things you know;
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That you may be let into the secret of Godliness, and not stand at the door of Knowledg onely.
That you may be let into the secret of Godliness, and not stand At the door of Knowledge only.
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— That you may never lose a pretious hour, but redeem your time. Now to the work of Meditation:
— That you may never loose a precious hour, but Redeem your time. Now to the work of Meditation:
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And you that have neglected it so long, be not ashamed to begin it at last.
And you that have neglected it so long, be not ashamed to begin it At last.
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Gods Return to the Soul or Nation. SERM. IX. Psal. 90.13. Return (O Lord) how long, and let it repent thee Concerning thy Servants.
God's Return to the Soul or nation. SERMON. IX. Psalm 90.13. Return (Oh Lord) how long, and let it Repent thee Concerning thy Servants.
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This Psalm is a Psalm of Moses the man of God, Saith the title. Wherein he doth strengthen his Faith, and the Israelites Faith in God.
This Psalm is a Psalm of Moses the man of God, Says the title. Wherein he does strengthen his Faith, and the Israelites Faith in God.
d np1 vbz dt n1 pp-f np1 dt n1 pp-f np1, vvz dt n1. c-crq pns31 vdz vvi po31 n1, cc dt np2 n1 p-acp np1.
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— And shews the misery and frailty of mans life — petitions God for his mercy.
— And shows the misery and frailty of men life — petitions God for his mercy.
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He sets down the misery and frailty of mans life, in the body of the Psalm — But before, in the beginning of the Psalm, he doth strengthen his own, and others Faith in God.
He sets down the misery and frailty of men life, in the body of the Psalm — But before, in the beginning of the Psalm, he does strengthen his own, and Others Faith in God.
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A man is never fit to look upon the troubles of this World, and the miseries thereof, till his heart be establisht in God by beleeving.
A man is never fit to look upon the Troubles of this World, and the misery's thereof, till his heart be established in God by believing.
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This therefore he doth in the first place, by several Arguments of Comfort.
This Therefore he does in the First place, by several Arguments of Comfort.
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(13) sermon (DIV2)
882
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First drawn from their interest in God v. 1. Lord, thou hast been our dwelling place in all Generations:
First drawn from their Interest in God v. 1. Lord, thou hast been our Dwelling place in all Generations:
ord vvn p-acp po32 n1 p-acp np1 n1 crd n1, pns21 vh2 vbn po12 n1 n1 p-acp d n2:
(13) sermon (DIV2)
883
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3231
As if he should say, We are now in the Wilderness, and so no abiding place, well:
As if he should say, We Are now in the Wilderness, and so no abiding place, well:
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(13) sermon (DIV2)
883
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3232
Thou hast bin our dwelling place in all Generations.Thou hast been our Dwelling place in all Generations.
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(13) sermon (DIV2)
883
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3233
Faith finds that in God which we want here below, and that's the way to true Comfort.
Faith finds that in God which we want Here below, and that's the Way to true Comfort.
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(13) sermon (DIV2)
884
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3234
The Second is drawn from the eternity of Gods essence and beeing.
The Second is drawn from the eternity of God's essence and being.
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(13) sermon (DIV2)
885
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3235
v. 2. Before the Mountains were brought forth, or ever thou hadst formed the earth and the World, v. 2. Before the Mountains were brought forth, or ever thou Hadst formed the earth and the World,
n1 crd p-acp dt n2 vbdr vvn av, cc av pns21 vhd2 vvn dt n1 cc dt n1,
(13) sermon (DIV2)
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even from everlasting to everlasting, thou art God. The Third is drawn from our Resurrection!even from everlasting to everlasting, thou art God. The Third is drawn from our Resurrection!
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(13) sermon (DIV2)
885
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3237
Though now we die, and are destroyed, yet at the 3. v. Thou turnest man to destruction,
Though now we die, and Are destroyed, yet At the 3. v. Thou Turnest man to destruction,
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(13) sermon (DIV2)
886
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3238
and say•st, Return ye Children of men. Our Resurrection is an easy work with God; it is but saying. Thou sayest, Return ye Children of men. and say•st, Return you Children of men. Our Resurrection is an easy work with God; it is but saying. Thou Sayest, Return you Children of men.
cc n1, vvb pn22 n2 pp-f n2. po12 n1 vbz dt j n1 p-acp np1; pn31 vbz p-acp vvg. pns21 vv2, vvb pn22 n2 pp-f n2.
(13) sermon (DIV2)
886
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3239
The Fourth is drawn from the shortness of the time that lies between our Death and the Resurrection!
The Fourth is drawn from the shortness of the time that lies between our Death and the Resurrection!
dt ord vbz vvn p-acp dt n1 pp-f dt n1 cst vvz p-acp po12 n1 cc dt n1!
(13) sermon (DIV2)
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for it will be said, There's a great deal of time between our Death, and the Resurrection:
for it will be said, There's a great deal of time between our Death, and the Resurrection:
p-acp pn31 vmb vbi vvn, pc-acp|vbz dt j n1 pp-f n1 p-acp po12 n1, cc dt n1:
(13) sermon (DIV2)
888
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3241
But saith he, you must account as God accounts, for at the 4th. v. A Thousand yeers in thy sight are but as yesterday, when it is past;
But Says he, you must account as God accounts, for At the 4th. v. A Thousand Years in thy sighed Are but as yesterday, when it is past;
cc-acp vvz pns31, pn22 vmb vvi p-acp np1 vvz, c-acp p-acp dt ord. n1 dt crd n2 p-acp po21 n1 vbr p-acp c-acp av-an, c-crq pn31 vbz j;
(13) sermon (DIV2)
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3242
And as a watch in the night. These things being thus premised: Now you may read over the miseries and troubles of this World.And as a watch in the night. These things being thus premised: Now you may read over the misery's and Troubles of this World.
cc c-acp dt n1 p-acp dt n1. d n2 vbg av vvn: av pn22 vmb vvi p-acp dt n2 cc n2 pp-f d n1.
(13) sermon (DIV2)
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Which you have at large from the 5. v. unto the 12. v.
Which you have At large from the 5. v. unto the 12. v.
r-crq pn22 vhb p-acp j p-acp dt crd n1 p-acp dt crd n1
(13) sermon (DIV2)
888
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3244
But what then, what is the work and Duty of the Psalmist then? — Why, then he Petitions God. He petitions first for Wisdome:
But what then, what is the work and Duty of the Psalmist then? — Why, then he Petitions God. He petitions First for Wisdom:
cc-acp q-crq av, q-crq vbz dt n1 cc n1 pp-f dt n1 av? — q-crq, cs pns31 n2 np1. pns31 n2 ord p-acp n1:
(13) sermon (DIV2)
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3245
That by all the troubles and miseries of this life, he may provide and lay in for eternity.
That by all the Troubles and misery's of this life, he may provide and lay in for eternity.
cst p-acp d dt n2 cc n2 pp-f d n1, pns31 vmb vvi cc vvi p-acp p-acp n1.
(13) sermon (DIV2)
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So teach us to number our Daies, that we may apply our hearts unto Wisdom. v. 12.So teach us to number our Days, that we may apply our hearts unto Wisdom. v. 12.
av vvb pno12 pc-acp vvi po12 n2, cst pns12 vmb vvi po12 n2 p-acp n1. n1 crd
(13) sermon (DIV2)
890
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3247
And then he petitions for the return of Gods love, Returne (O Lord) how long,
And then he petitions for the return of God's love, Return (Oh Lord) how long,
cc av pns31 n2 p-acp dt n1 pp-f npg1 n1, vvb (uh n1) q-crq av-j,
(13) sermon (DIV2)
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3248
and let it repent thee concerning thy Servants. and let it Repent thee Concerning thy Servants.
cc vvb pn31 vvi pno21 vvg po21 n2.
(13) sermon (DIV2)
891
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3249
— Where you have the matter of the Petition — The explication, — And the reason thereof.
— Where you have the matter of the Petition — The explication, — And the reason thereof.
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(13) sermon (DIV2)
891
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3250
The Matter of the Petition, in those words, Return, O Lord. The Explication thereof, And let it repent thee, concerning thy Servants.
The Matter of the Petition, in those words, Return, Oh Lord. The Explication thereof, And let it Repent thee, Concerning thy Servants.
dt n1 pp-f dt vvb, p-acp d n2, vvb, uh n1. dt n1 av, cc vvb pn31 vvi pno21, vvg po21 n2.
(13) sermon (DIV2)
892
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3251
And the Reason, How long? Thou hast been long absent;
And the Reason, How long? Thou hast been long absent;
cc dt n1, c-crq av-j? pns21 vh2 vbn av-j j;
(13) sermon (DIV2)
894
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3252
O Lord, how long wilt thou be absent? how long wilt thou be angry? Return, O Lord,
Oh Lord, how long wilt thou be absent? how long wilt thou be angry? Return, Oh Lord,
uh n1, c-crq av-j vm2 pns21 vbi j? q-crq av-j vm2 pns21 vbi j? n1, uh n1,
(13) sermon (DIV2)
894
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3253
how long? And let it repent thee concerning thy Servants.
how long? And let it Repent thee Concerning thy Servants.
c-crq av-j? cc vvb pn31 vvi pno21 vvg po21 n2.
(13) sermon (DIV2)
894
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3254
God is said, To return, when after some Judgments for sin, he doth shew forth some fresh tokens of his love and favour.
God is said, To return, when After Some Judgments for since, he does show forth Some fresh tokens of his love and favour.
np1 vbz vvn, pc-acp vvi, c-crq p-acp d n2 p-acp n1, pns31 vdz vvi av d j n2 pp-f po31 n1 cc n1.
(13) sermon (DIV2)
895
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3255
God is said To Repent, when he doth change his dispensations of Anger into Love. And this is that which the Psalmist doth here most desire:
God is said To repent, when he does change his dispensations of Anger into Love. And this is that which the Psalmist does hear most desire:
np1 vbz vvn pc-acp vvi, c-crq pns31 vdz vvi po31 n2 pp-f n1 p-acp n1. cc d vbz d r-crq dt n1 vdz vvi av-ds n1:
(13) sermon (DIV2)
896
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3256
From whence, I take up this Doctrine or Observation.
From whence, I take up this Doctrine or Observation.
p-acp c-crq, pns11 vvb a-acp d n1 cc n1.
(13) sermon (DIV2)
896
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3257
Obs. When God is in any measure departed from his people, it is their great desire, that God would return unto them,
Obs. When God is in any measure departed from his people, it is their great desire, that God would return unto them,
np1 c-crq np1 vbz p-acp d n1 vvd p-acp po31 n1, pn31 vbz po32 j n1, cst np1 vmd vvi p-acp pno32,
(13) sermon (DIV2)
897
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3258
and repent him concerning his Servants. — For the clearing and prosecuting of which,and Repent him Concerning his Servants. — For the clearing and prosecuting of which,
cc vvi pno31 vvg po31 n2. — p-acp dt n-vvg cc vvg pp-f r-crq,
(13) sermon (DIV2)
897
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3259
First, I shall labour to shew you, that God doth sometimes forsake, desert, and depart from his own people for a time.
First, I shall labour to show you, that God does sometime forsake, desert, and depart from his own people for a time.
ord, pns11 vmb vvi pc-acp vvi pn22, cst np1 vdz av vvi, n1, cc vvi p-acp po31 d n1 p-acp dt n1.
(13) sermon (DIV2)
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3260
2. That they are very sensible of such departures, and think it long.
2. That they Are very sensible of such departures, and think it long.
crd cst pns32 vbr av j pp-f d n2, cc vvb pn31 av-j.
(13) sermon (DIV2)
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3261
3. That then, in the time of those departures, their great desire is that God would return, and
3. That then, in the time of those departures, their great desire is that God would return, and
crd cst av, p-acp dt n1 pp-f d n2, po32 j n1 vbz cst np1 vmd vvi, cc
(13) sermon (DIV2)
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3262
4. That when God doth return unto his people, then he doth repent him concerning his Servants; and
4. That when God does return unto his people, then he does Repent him Concerning his Servants; and
crd cst c-crq np1 vdz vvi p-acp po31 n1, cs pns31 vdz vvi pno31 vvg po31 n2; cc
(13) sermon (DIV2)
901
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3263
5. What we should do in case God should be in any measure departed from us, that he may return again unto us. First, As for the first:
5. What we should do in case God should be in any measure departed from us, that he may return again unto us. First, As for the First:
crd r-crq pns12 vmd vdi p-acp n1 np1 vmd vbi p-acp d n1 vvd p-acp pno12, cst pns31 vmb vvi av p-acp pno12. ord, c-acp p-acp dt ord:
(13) sermon (DIV2)
902
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3264
God doth sometimes desert, and forsake, and depart from his people for a time. Not in regard of their Union, so he never departs;
God does sometime desert, and forsake, and depart from his people for a time. Not in regard of their union, so he never departs;
np1 vdz av n1, cc vvi, cc vvi p-acp po31 n1 p-acp dt n1. xx p-acp n1 pp-f po32 n1, av pns31 av-x vvz;
(13) sermon (DIV2)
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Page 465
3265
But in regard of Communion, and manifestation, so sometimes he doth: But in regard of Communion, and manifestation, so sometime he does:
cc-acp p-acp n1 pp-f n1, cc n1, av av pns31 vdz:
(13) sermon (DIV2)
903
Page 465
3266
Though nothing is hid from the heat of this Sun, yet our souls may be hid from the light of this Sun:
Though nothing is hid from the heat of this Sun, yet our Souls may be hid from the Light of this Sun:
cs pix vbz vvn p-acp dt n1 pp-f d n1, av po12 n2 vmb vbi vvn p-acp dt j pp-f d n1:
(13) sermon (DIV2)
903
Page 465
3267
God doth sometimes depart from his own people. For first, He is the Sovereign Lord over all:
God does sometime depart from his own people. For First, He is the Sovereign Lord over all:
np1 vdz av vvi p-acp po31 d n1. p-acp ord, pns31 vbz dt j-jn n1 p-acp d:
(13) sermon (DIV2)
903
Page 465
3268
And what if God will, to make his power and sovereignty known among his own people, sometimes withdraw, forsake,
And what if God will, to make his power and sovereignty known among his own people, sometime withdraw, forsake,
cc q-crq cs np1 vmb, pc-acp vvi po31 n1 cc n1 vvn p-acp po31 d n1, av vvi, vvb,
(13) sermon (DIV2)
904
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and depart from them. Two times you read in the Book of the Canticles, that Christ withdraws from the Spouse:
and depart from them. Two times you read in the Book of the Canticles, that christ withdraws from the Spouse:
cc vvi p-acp pno32. crd n2 pn22 vvb p-acp dt n1 pp-f dt n2, cst np1 vvz p-acp dt n1:
(13) sermon (DIV2)
904
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3270
Once upon occasion of her sin, and security;
Once upon occasion of her since, and security;
c-acp p-acp n1 pp-f po31 n1, cc n1;
(13) sermon (DIV2)
904
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3271
And then she meets with blows, Cant. 5. Once upon an account of his meer pleasure, Cant. 3.
And then she meets with blows, Cant 5. Once upon an account of his mere pleasure, Cant 3.
cc av pns31 vvz p-acp n2, np1 crd a-acp p-acp dt n1 pp-f po31 j n1, np1 crd
(13) sermon (DIV2)
904
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3272
As whom God will he shews mercy to, and whom he will he hardens:
As whom God will he shows mercy to, and whom he will he hardens:
p-acp ro-crq np1 vmb pns31 vvz n1 p-acp, cc r-crq pns31 vmb pns31 vvz:
(13) sermon (DIV2)
905
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3273
So whom God will he is present with, and whom he will he is absent from, He is the Sovereign Lord over all. But
So whom God will he is present with, and whom he will he is absent from, He is the Sovereign Lord over all. But
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(13) sermon (DIV2)
905
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3274
Secondly, What if God will that his people should have a taste of hell in this life, that so they may be sensible of,
Secondly, What if God will that his people should have a taste of hell in this life, that so they may be sensible of,
ord, r-crq cs np1 vmb d po31 n1 vmd vhi dt n1 pp-f n1 p-acp d n1, cst av pns32 vmb vbi j pp-f,
(13) sermon (DIV2)
906
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3275
and very thankful for their deliverance from hell, and the wrath to come.
and very thankful for their deliverance from hell, and the wrath to come.
cc av j p-acp po32 n1 p-acp n1, cc dt n1 pc-acp vvi.
(13) sermon (DIV2)
906
Page 465
3276
There are three things in hell — Torment of Body, — Horror of Conscience, — Loss of God.
There Are three things in hell — Torment of Body, — Horror of Conscience, — Loss of God.
pc-acp vbr crd n2 p-acp n1 — vvb pp-f n1, — n1 pp-f n1, — n1 pp-f np1.
(13) sermon (DIV2)
906
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3277
By our Pains and Torments, Gouts and Stone, we think of the Torments of Hell, or may think.
By our Pains and Torments, Gouts and Stone, we think of the Torments of Hell, or may think.
p-acp po12 n2 cc n2, n2 cc n1, pns12 vvb pp-f dt n2 pp-f n1, cc vmb vvi.
(13) sermon (DIV2)
907
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3278
By the horror of Conscience that we meet withall, we may think of the horror of Conscience there.
By the horror of Conscience that we meet withal, we may think of the horror of Conscience there.
p-acp dt n1 pp-f n1 cst pns12 vvb av, pns12 vmb vvi pp-f dt n1 pp-f n1 a-acp.
(13) sermon (DIV2)
908
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3279
And by Gods withdrawing, and Gods departing from us here, we may think of the losse of God for ever there.
And by God's withdrawing, and God's departing from us Here, we may think of the loss of God for ever there.
cc p-acp npg1 vvg, cc n2 vvg p-acp pno12 av, pns12 vmb vvi pp-f dt n1 pp-f np1 p-acp av a-acp.
(13) sermon (DIV2)
909
Page 465
3280
These things are not in perfection here:
These things Are not in perfection Here:
d n2 vbr xx p-acp n1 av:
(13) sermon (DIV2)
910
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3281
In heaven there is nothing but the presence of God, and all the comforts there flow from that Fountain. In heaven there is nothing but the presence of God, and all the comforts there flow from that Fountain.
p-acp n1 pc-acp vbz pix p-acp dt n1 pp-f np1, cc d dt n2 pc-acp vvi p-acp d n1.
(13) sermon (DIV2)
910
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3282
— In hell there's nothing but the absence of God, and all the miseries there flow from that Fountain.
— In hell there's nothing but the absence of God, and all the misery's there flow from that Fountain.
— p-acp n1 pc-acp|vbz pix p-acp dt n1 pp-f np1, cc d dt n2 pc-acp vvi p-acp d n1.
(13) sermon (DIV2)
910
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3283
— This life lyes between both.
— This life lies between both.
— d n1 vvz p-acp d.
(13) sermon (DIV2)
910
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3284
And what if God will (that we may be sensible of the great deliverance from the wrath to come) give us a taste of hell, by his withdrawings and by his departings from us for a season.
And what if God will (that we may be sensible of the great deliverance from the wrath to come) give us a taste of hell, by his withdrawings and by his departings from us for a season.
cc q-crq cs np1 vmb (cst pns12 vmb vbi j pp-f dt j n1 p-acp dt n1 pc-acp vvi) vvb pno12 dt n1 pp-f n1, p-acp po31 n2-vvg cc p-acp po31 n2-vvg p-acp pno12 p-acp dt n1.
(13) sermon (DIV2)
910
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3285
Thirdly, I am sure, 'tis very fit that we should be conformed unto Jesus Christ.
Thirdly, I am sure, it's very fit that we should be conformed unto jesus christ.
ord, pns11 vbm j, pn31|vbz av j cst pns12 vmd vbi vvn p-acp np1 np1.
(13) sermon (DIV2)
911
Page 466
3286
As Christ was conformed unto us, in reference to our Temptations; so 'tis fit we should be conformed to him, in reference to his Desertions. Christ was deserted, Christ was forsaken, My God, my God,
As christ was conformed unto us, in Referente to our Temptations; so it's fit we should be conformed to him, in Referente to his Desertions. christ was deserted, christ was forsaken, My God, my God,
p-acp np1 vbds vvn p-acp pno12, p-acp n1 p-acp po12 n2; av pn31|vbz j pns12 vmd vbi vvn p-acp pno31, p-acp n1 p-acp po31 n2. np1 vbds vvn, np1 vbds vvn, po11 np1, po11 np1,
(13) sermon (DIV2)
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3287
why hast thou forsaken me? Surely, the Disciple is not above his Master. Butwhy hast thou forsaken me? Surely, the Disciple is not above his Master. But
q-crq vh2 pns21 vvn pno11? av-j, dt n1 vbz xx p-acp po31 n1. p-acp
(13) sermon (DIV2)
911
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3288
Fourthly, I am sure of this, That God loves to see the workings of all our graces, our Faith, and Love especially:
Fourthly, I am sure of this, That God loves to see the workings of all our graces, our Faith, and Love especially:
ord, pns11 vbm j pp-f d, cst np1 vvz pc-acp vvi dt n2 pp-f d po12 n2, po12 n1, cc vvb av-j:
(13) sermon (DIV2)
912
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3289
There are some graces that do not open nor shew themselves, but in the Sunshining day of Gods presence. There Are Some graces that do not open nor show themselves, but in the Sunshining day of God's presence.
pc-acp vbr d n2 cst vdb xx vvi ccx vvb px32, cc-acp p-acp dt j n1 pp-f npg1 n1.
(13) sermon (DIV2)
912
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3290
When the Sun shines, the Marigold opens.
When the Sun shines, the Marigold Opens.
c-crq dt n1 vvz, dt n1 vvz.
(13) sermon (DIV2)
912
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3291
When the Sun shines, the Fish that lay at the bottom of the water in a cloudy day, swim at the top of the water, and are seen.
When the Sun shines, the Fish that lay At the bottom of the water in a cloudy day, swim At the top of the water, and Are seen.
c-crq dt n1 vvz, dt n1 cst vvd p-acp dt n1 pp-f dt n1 p-acp dt j n1, vvb p-acp dt n1 pp-f dt n1, cc vbr vvn.
(13) sermon (DIV2)
912
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3292
In the Sunshining day of Gods presence, then our Thankfulness, our Joy, our Assurance floats, and are to be seen upon the top of the water.
In the Sunshining day of God's presence, then our Thankfulness, our Joy, our Assurance floats, and Are to be seen upon the top of the water.
p-acp dt j n1 pp-f n2 n1, av po12 n1, po12 n1, po12 n1 vvz, cc vbr pc-acp vbi vvn p-acp dt n1 pp-f dt n1.
(13) sermon (DIV2)
912
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3293
But there are other graces, that are best seen when God withdraws, and when God is absent, — Faith in God, — And love to God especially.
But there Are other graces, that Are best seen when God withdraws, and when God is absent, — Faith in God, — And love to God especially.
p-acp pc-acp vbr j-jn n2, cst vbr js vvn c-crq np1 vvz, cc c-crq np1 vbz j, — n1 p-acp np1, — cc vvb p-acp np1 av-j.
(13) sermon (DIV2)
912
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3294
Faith in God, For Faith works best, when it works all alone, without the Auxiliaries of Comfort. 'Tis no great matter for a Wife to believe her Husband's Love,
Faith in God, For Faith works best, when it works all alone, without the Auxiliaries of Comfort. It's no great matter for a Wife to believe her Husband's Love,
n1 p-acp np1, p-acp n1 vvz av-js, c-crq pn31 vvz d j, p-acp dt n2-j pp-f n1. pn31|vbz dx j n1 p-acp dt n1 pc-acp vvi po31 n1|vbz n1,
(13) sermon (DIV2)
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when he is at home, and daily and hourly shewing kindness:
when he is At home, and daily and hourly showing kindness:
c-crq pns31 vbz p-acp n1-an, cc av-j cc av-j vvg n1:
(13) sermon (DIV2)
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3296
But when he is abroad, and absent and she hears not from him, then to believe his Love, is somewhat:
But when he is abroad, and absent and she hears not from him, then to believe his Love, is somewhat:
cc-acp c-crq pns31 vbz av, cc j cc pns31 vvz xx p-acp pno31, cs pc-acp vvi po31 n1, vbz av:
(13) sermon (DIV2)
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So to believe the Love of God towards us, when he is present, is no great matter, though it's good:
So to believe the Love of God towards us, when he is present, is no great matter, though it's good:
av pc-acp vvi dt n1 pp-f np1 p-acp pno12, c-crq pns31 vbz j, vbz dx j n1, c-acp pn31|vbz j:
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But when God is gone, when God is absent, then to believe his love, is Faith, worthy of God, as Parisiensis speaks.
But when God is gone, when God is absent, then to believe his love, is Faith, worthy of God, as Parisiensis speaks.
cc-acp c-crq np1 vbz vvn, c-crq np1 vbz j, cs pc-acp vvi po31 n1, vbz n1, j pp-f np1, c-acp np1 vvz.
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Thus also, our love unto God doth and will appear:
Thus also, our love unto God does and will appear:
av av, po12 n1 p-acp np1 vdz cc vmb vvi:
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For when God is present with us, and shines upon us, then we see Gods love to us;
For when God is present with us, and shines upon us, then we see God's love to us;
c-acp c-crq np1 vbz j p-acp pno12, cc vvz p-acp pno12, cs pns12 vvb ng1 n1 p-acp pno12;
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but when God is absent from us, by our longings after him, then we see our love unto God.
but when God is absent from us, by our longings After him, then we see our love unto God.
cc-acp c-crq np1 vbz j p-acp pno12, p-acp po12 n2-vvg p-acp pno31, cs pns12 vvb po12 n1 p-acp np1.
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Now I say, What if God will, to draw out all our graces, and that he may see the workings of our graces, Faith, and Love especially;
Now I say, What if God will, to draw out all our graces, and that he may see the workings of our graces, Faith, and Love especially;
av pns11 vvb, q-crq cs np1 vmb, pc-acp vvi av d po12 n2, cc cst pns31 vmb vvi dt n2 pp-f po12 n2, n1, cc vvb av-j;
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what if he will withdraw and absent himself from his people for a time? But,
what if he will withdraw and absent himself from his people for a time? But,
r-crq cs pns31 vmb vvi cc vvi px31 p-acp po31 n1 p-acp dt n1? p-acp,
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5. What if God will, for the good and benefit of others, withdraw and absent himself,
5. What if God will, for the good and benefit of Others, withdraw and absent himself,
crd q-crq cs np1 vmb, p-acp dt j cc n1 pp-f n2-jn, vvb cc vvi px31,
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and depart from his own people? In the Book of the Cant. we find that when Christ doth withdraw from his Spouse,
and depart from his own people? In the Book of the Cant we find that when christ does withdraw from his Spouse,
cc vvi p-acp po31 d n1? p-acp dt n1 pp-f dt np1 pns12 vvb cst c-crq np1 vdz vvi p-acp po31 n1,
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and she could not find him, Chap. 5.6. she searches after him, enquires for him, makes great complaint:
and she could not find him, Chap. 5.6. she Searches After him, enquires for him, makes great complaint:
cc pns31 vmd xx vvi pno31, np1 crd. pns31 vvz p-acp pno31, vvz p-acp pno31, vvz j n1:
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Then the Daughters of Israel say, Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside, that we may seek him with thee? So long as he was present, others were not drawn on for to seek him with her;
Then the Daughters of Israel say, Whither is thy Beloved gone, Oh thou Fairest among women? whither is thy Beloved turned aside, that we may seek him with thee? So long as he was present, Others were not drawn on for to seek him with her;
av dt n2 pp-f np1 vvb, q-crq vbz po21 j-vvn n1, uh pns21 js p-acp n2? q-crq vbz po21 j-vvn vvn av, cst pns12 vmb vvi pno31 p-acp pno21? av av-j c-acp pns31 vbds j, n2-jn vbdr xx vvn a-acp p-acp pc-acp vvi pno31 p-acp pno31;
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but now he is absent, and she looks after him, and complains for want of him,
but now he is absent, and she looks After him, and complains for want of him,
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now others are drawn to enquire after him.
now Others Are drawn to inquire After him.
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And why so? But to teach us thus much, that God will so over-rule the desertions of his people, that his with-drawment from them, shall draw others to him.
And why so? But to teach us thus much, that God will so overrule the desertions of his people, that his withdrawment from them, shall draw Others to him.
cc c-crq av? p-acp pc-acp vvi pno12 av av-d, cst np1 vmb av vvi dt n2 pp-f po31 n1, cst po31 j p-acp pno32, vmb vvi n2-jn p-acp pno31.
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And thus now you see, there is reason, and good reason, why God should some times depart from, forsake,
And thus now you see, there is reason, and good reason, why God should Some times depart from, forsake,
cc av av pn22 vvb, pc-acp vbz n1, cc j n1, c-crq np1 vmd d n2 vvb p-acp, vvb,
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and be absent, even from his own people for a time: And that's the first thing.
and be absent, even from his own people for a time: And that's the First thing.
cc vbi j, av p-acp po31 d n1 p-acp dt n1: cc d|vbz dt ord n1.
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2. Secondly, The Saints and People of God, are very sensible of his displeasure:
2. Secondly, The Saints and People of God, Are very sensible of his displeasure:
crd ord, dt n2 cc n1 pp-f np1, vbr av j pp-f po31 n1:
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How long Lord? They are most sensible of this, they look upon it as a very tedious thing, and m•st afflictive, to lie under Gods departure: How long Lord?How long Lord? They Are most sensible of this, they look upon it as a very tedious thing, and m•st afflictive, to lie under God's departure: How long Lord?
c-crq j n1? pns32 vbr av-ds j pp-f d, pns32 vvb p-acp pn31 p-acp dt av j n1, cc av-ds j, pc-acp vvi p-acp ng1 n1: c-crq j n1?
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Words of Expostulation, note Affection, especially if they come with an Ingemination:
Words of Expostulation, note Affection, especially if they come with an Ingemination:
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And so you have it in the 13 Psalm, How long wilt thou forget me, O Lord, for ever;
And so you have it in the 13 Psalm, How long wilt thou forget me, Oh Lord, for ever;
cc av pn22 vhb pn31 p-acp dt crd n1, c-crq av-j vm2 pns21 vvi pno11, uh n1, c-acp av;
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how long wilt thou hide thy face from me, how long shall I take counsel in my soul. how long wilt thou hide thy face from me, how long shall I take counsel in my soul.
c-crq av-j vm2 pns21 vvi po21 n1 p-acp pno11, c-crq av-j vmb pns11 vvi n1 p-acp po11 n1.
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Four how longs: How long, how long, how long, how long.
Four how longs: How long, how long, how long, how long.
crd c-crq vvz: c-crq av-j, c-crq av-j, c-crq av-j, c-crq av-j.
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'Tis a very tedious thing, and most afflictive to the people of God, to lie under Gods departures. It was so with Christ:
It's a very tedious thing, and most afflictive to the people of God, to lie under God's departures. It was so with christ:
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ye may measure the hearts of the Saints, by the heart of Christ. The First in every kind, is the Rule of the rest.
you may measure the hearts of the Saints, by the heart of christ. The First in every kind, is the Rule of the rest.
pn22 vmb vvi dt n2 pp-f dt n2, p-acp dt n1 pp-f np1. dt ord p-acp d n1, vbz dt n1 pp-f dt n1.
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Christ was the first of Saints. christ was the First of Saints.
np1 vbds dt ord pp-f n2.
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Now though our Saviour Christ met with many afflictions and troubles in his death, you shall find, he is most sensible of Gods departure:
Now though our Saviour christ met with many afflictions and Troubles in his death, you shall find, he is most sensible of God's departure:
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My God, my God, why hast thou forsaken me? He doth not say, O my Disciples,My God, my God, why hast thou forsaken me? He does not say, Oh my Disciples,
po11 np1, po11 np1, q-crq vh2 pns21 vvn pno11? pns31 vdz xx vvi, uh po11 n2,
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why have you left me, and why have you forsaken me;
why have you left me, and why have you forsaken me;
q-crq vhb pn22 vvn pno11, cc q-crq vhb pn22 vvn pno11;
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but, my God, my God, why hast thou forsaken me? That is not the greatest affliction, that weak men account the greatest:
but, my God, my God, why haste thou forsaken me? That is not the greatest affliction, that weak men account the greatest:
cc-acp, po11 np1, po11 np1, q-crq n1 pns21 vvn pno11? cst vbz xx dt js n1, cst j n2 vvb dt js:
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That is not the greatest burthen, that a weak man accounts the greatest, but that which a strong man accounts the greatest burthen, is the greatest burthen.
That is not the greatest burden, that a weak man accounts the greatest, but that which a strong man accounts the greatest burden, is the greatest burden.
cst vbz xx dt js n1, cst dt j n1 n2 dt js, cc-acp cst r-crq dt j n1 vvz dt js n1, vbz dt js n1.
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Why now, that the Rock of Ages, Christ himself should complain under this of Gods forsaking;
Why now, that the Rock of Ages, christ himself should complain under this of God's forsaking;
uh-crq av, cst dt n1 pp-f n2, np1 px31 vmd vvi p-acp d pp-f npg1 vvg;
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what doth this argue? When Paul cries out, Oh wretched man that I am, who shall deliver me from this body of death:
what does this argue? When Paul cries out, O wretched man that I am, who shall deliver me from this body of death:
q-crq vdz d vvi? c-crq np1 vvz av, uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp d n1 pp-f n1:
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Will you not conclude thereby, that the body of Death was a great burthen, that the sin of our Nature was a great burthen? So,
Will you not conclude thereby, that the body of Death was a great burden, that the since of our Nature was a great burden? So,
vmb pn22 xx vvi av, cst dt n1 pp-f n1 vbds dt j n1, cst dt n1 pp-f po12 n1 vbds dt j n1? np1,
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when Christ himself shall cry out, and complain of Gods forsaking, and departing, will you not conclude then,
when christ himself shall cry out, and complain of God's forsaking, and departing, will you not conclude then,
c-crq np1 px31 vmb vvi av, cc vvi pp-f ng1 vvg, cc vvg, vmb pn22 xx vvi av,
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surely this is a burthen indeed! This is that the Saints and People of God, are the most sensible of.
surely this is a burden indeed! This is that the Saints and People of God, Are the most sensible of.
av-j d vbz dt n1 av! d vbz d dt n2 cc n1 pp-f np1, vbr dt av-ds j pp-f.
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2. It is the property of a gracious soul, to be most affected with the inside,
2. It is the property of a gracious soul, to be most affected with the inside,
crd pn31 vbz dt n1 pp-f dt j n1, pc-acp vbi av-ds vvn p-acp dt n1-an,
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and the spiritual part of mercies, and of deliverances:
and the spiritual part of Mercies, and of Deliverances:
cc dt j n1 pp-f n2, cc pp-f n2:
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Though God give them outward deliverances, they are not so much affected with the outward part,
Though God give them outward Deliverances, they Are not so much affected with the outward part,
cs np1 vvb pno32 j n2, pns32 vbr xx av av-d vvn p-acp dt j n1,
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as with the inside, and the spiritual part of the deliverance. And therefore in Mich. 7.18. Who is a God like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the remnant of his heritage:
as with the inside, and the spiritual part of the deliverance. And Therefore in Mich. 7.18. Who is a God like unto thee, that Pardoneth Iniquity, and passes by the Transgression of the remnant of his heritage:
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he retaineth not his anger for ever, because he delighteth in mercy. he retaineth not his anger for ever, Because he delights in mercy.
pns31 vvz xx po31 n1 c-acp av, c-acp pns31 vvz p-acp n1.
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It was an outward deliverance that God gave them, but the Church is most affected with the spiritual part on't.
It was an outward deliverance that God gave them, but the Church is most affected with the spiritual part oned.
pn31 vbds dt j n1 cst np1 vvd pno32, cc-acp dt n1 vbz av-ds vvn p-acp dt j n1 p-acp|pn31.
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And as they are most affected with the spiritual part of a Deliverance, so they are alwaies most affected with the inward,
And as they Are most affected with the spiritual part of a Deliverance, so they Are always most affected with the inward,
cc c-acp pns32 vbr av-ds vvn p-acp dt j n1 pp-f dt n1, av pns32 vbr av av-ds vvn p-acp dt j,
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and the spiritual part of an Affliction.
and the spiritual part of an Affliction.
cc dt j n1 pp-f dt n1.
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— What's that? — The Anger of God, the Displeasure of God, the Desertion of God, the Departing of God.
— What's that? — The Anger of God, the Displeasure of God, the Desertion of God, the Departing of God.
— q-crq|vbz d? — dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt vvg pp-f np1.
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This is the thing that the Saints therefore are the most affected with, and the most sensible of.
This is the thing that the Saints Therefore Are the most affected with, and the most sensible of.
d vbz dt n1 cst dt n2 av vbr dt av-ds vvn p-acp, cc dt av-ds j pp-f.
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3. That is most afflictive to a gracious soul, which is most contrary to him, and to his will;
3. That is most afflictive to a gracious soul, which is most contrary to him, and to his will;
crd cst vbz av-ds j p-acp dt j n1, r-crq vbz av-ds j-jn p-acp pno31, cc p-acp po31 n1;
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All that is affliction, which is contrary to ones will. All that is affliction, which is contrary to ones will.
d cst vbz n1, r-crq vbz j-jn p-acp pi2 n1.
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It was no great matter in it self, that Mordecai did not pull off his Hat,
It was no great matter in it self, that Mordecai did not pull off his Hat,
pn31 vbds dx j n1 p-acp pn31 n1, cst np1 vdd xx vvi a-acp po31 n1,
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and bow his Knee to Haman; it was no great affliction in it self, but it was contrary to Haman 's pride,
and bow his Knee to Haman; it was no great affliction in it self, but it was contrary to Haman is pride,
cc vvi po31 n1 p-acp np1; pn31 vbds dx j n1 p-acp pn31 n1, cc-acp pn31 vbds j-jn p-acp np1 vbz n1,
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and that's an affliction that is contrary to ones will.
and that's an affliction that is contrary to ones will.
cc d|vbz dt n1 cst vbz j-jn p-acp pi2 n1.
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Now what is the will, and what is the desire of the Saints, but the presence of God? That they may ever be at their Fathers Knee, that they may ever be in his Arms,
Now what is the will, and what is the desire of the Saints, but the presence of God? That they may ever be At their Father's Knee, that they may ever be in his Arms,
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and held in the Im•races of his Love, held in his Smiles; this is the thing that they do most desire.and held in the Im•races of his Love, held in his Smiles; this is the thing that they do most desire.
cc vvd p-acp dt n2 pp-f po31 n1, vvn p-acp po31 n2; d vbz dt n1 cst pns32 vdb av-ds vvi.
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And therefore in the very beginning of the Cant. Kiss me with the kisses of thy Mouth:
And Therefore in the very beginning of the Cant Kiss me with the Kisses of thy Mouth:
cc av p-acp dt j n1 pp-f dt np1 n1 pno11 p-acp dt n2 pp-f po21 n1:
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This therefore, being the thing that they do most desire, the contrary must be the most afflictive.
This Therefore, being the thing that they do most desire, the contrary must be the most afflictive.
d av, vbg dt n1 cst pns32 vdb av-ds n1, dt n-jn vmb vbi dt av-ds j.
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4. That must needs be most afflictive, which hinders them in all their Injoyments: Without the presence of God, they have no injoyment, their injoyments are as no injoyments;
4. That must needs be most afflictive, which hinders them in all their Enjoyments: Without the presence of God, they have no enjoyment, their enjoyments Are as no enjoyments;
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the presence of God with them, is the top of all their injoyments.
the presence of God with them, is the top of all their enjoyments.
dt n1 pp-f np1 p-acp pno32, vbz dt n1 pp-f d po32 n2.
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If the Sun be down, 'tis not all the Torches, and Candles lighted up, that will give you a day;
If the Sun be down, it's not all the Torches, and Candles lighted up, that will give you a day;
cs dt n1 vbb a-acp, pn31|vbz xx d dt n2, cc n2 vvd a-acp, cst vmb vvi pn22 dt n1;
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and if God be gone, 'tis not all your Creature-comforts, will give you joy. Take away the word MY, and take away the word GOD;
and if God be gone, it's not all your Creature comforts, will give you joy. Take away the word MY, and take away the word GOD;
cc cs np1 vbb vvn, pn31|vbz xx d po22 n2, vmb vvi pn22 n1. vvb av dt n1 po11, cc vvb av dt n1 np1;
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you take away the comfort of the word GOD, if you take away the word MY. you take away the Comfort of the word GOD, if you take away the word MY.
pn22 vvb av dt n1 pp-f dt n1 np1, cs pn22 vvb av dt n1 po11.
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And therefore, Whereas the Lord had used to call the Israelites his people, and God had a little forsaken them;
And Therefore, Whereas the Lord had used to call the Israelites his people, and God had a little forsaken them;
cc av, cs dt n1 vhd vvn pc-acp vvi dt np2 po31 n1, cc np1 vhd dt j j-vvn pno32;
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he saith to Moses, Thy people, and the people, but not my people. But then, 5. Thereby the Saints and people of God, are exposed to great temptations:
he Says to Moses, Thy people, and the people, but not my people. But then, 5. Thereby the Saints and people of God, Are exposed to great temptations:
pns31 vvz p-acp np1, po21 n1, cc dt n1, p-acp xx po11 n1. p-acp av, crd av dt n2 cc n1 pp-f np1, vbr vvn p-acp j n2:
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When God goes, the Devil comes. And so far as God doth go, so much the Devil comes;When God Goes, the devil comes. And so Far as God does go, so much the devil comes;
c-crq np1 vvz, dt n1 vvz. cc av av-j c-acp np1 vdz vvi, av av-d dt n1 vvz;
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if God do forsake and depart from a man, as to final rejection, then the Devil comes in a way of possession.
if God do forsake and depart from a man, as to final rejection, then the devil comes in a Way of possession.
cs np1 vdb vvi cc vvi p-acp dt n1, c-acp p-acp j n1, cs dt n1 vvz p-acp dt n1 pp-f n1.
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If God departs from a man, in a way of desertion, then the Devil comes in a way of temptation;
If God departs from a man, in a Way of desertion, then the devil comes in a Way of temptation;
cs np1 vvz p-acp dt n1, p-acp dt n1 pp-f n1, cs dt n1 vvz p-acp dt n1 pp-f n1;
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as God goes, so the Devil comes.
as God Goes, so the devil comes.
c-acp np1 vvz, av dt n1 vvz.
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Now, Is it not a grievous thing for the Saints, and People of God, to be exposed to Temptations? Thus they are by the departure of God,
Now, Is it not a grievous thing for the Saints, and People of God, to be exposed to Temptations? Thus they Are by the departure of God,
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and by the absence of God, by the withdrawments of God. No wonder therefore that Gods departure is the most afflictive to them. And that's the second.
and by the absence of God, by the withdrawments of God. No wonder Therefore that God's departure is the most afflictive to them. And that's the second.
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3. But then thirdly, As the departings of God, are the most afflictive to a gracious soul;
3. But then Thirdly, As the departings of God, Are the most afflictive to a gracious soul;
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so when the Lord is in any measure departed, it is the great desire of the Saints and people of God, that God would return.
so when the Lord is in any measure departed, it is the great desire of the Saints and people of God, that God would return.
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Not that God would take away his hand, the Psalmist doth not say so; We are afflicted, Lord, take away our affliction;
Not that God would take away his hand, the Psalmist does not say so; We Are afflicted, Lord, take away our affliction;
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no, but return, O Lord, how long. They do not say, We are in this or that distress;
no, but return, Oh Lord, how long. They do not say, We Are in this or that distress;
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Take away this distress and misery from us: No, But return, O Lord. This is the great thing that they do most desire:Take away this distress and misery from us: No, But return, Oh Lord. This is the great thing that they do most desire:
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When God is gone in any measure, or departed from them, their great desire is, that God would return unto them;
When God is gone in any measure, or departed from them, their great desire is, that God would return unto them;
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and it must needs be so. For, First, What is the presence of God, but the most desirable thing in the world:
and it must needs be so. For, First, What is the presence of God, but the most desirable thing in the world:
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When the dayes of refreshing shall come from his presence. When the days of refreshing shall come from his presence.
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'Tis the presence of Christ, that will make the Day of Judgment, a Day of refreshing.
It's the presence of christ, that will make the Day of Judgement, a Day of refreshing.
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God's presence, is the Saints pleasure: In it there is a filling up of our indigent Nature:God's presence, is the Saints pleasure: In it there is a filling up of our indigent Nature:
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— In it there is the obtainment of our last end, with the knowledge thereof: — In it there is an universal good.
— In it there is the obtainment of our last end, with the knowledge thereof: — In it there is an universal good.
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Gods presence is the most desirable thing in all the world:
God's presence is the most desirable thing in all the world:
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No wonder then, that when God is departed in any measure, the Saints should above all things in the world, desire that God would return again. But,
No wonder then, that when God is departed in any measure, the Saints should above all things in the world, desire that God would return again. But,
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Secondly, God never returns empty handed to his people. If a Husband be long absent from his Wife, he will not return empty handed;Secondly, God never returns empty handed to his people. If a Husband be long absent from his Wife, he will not return empty handed;
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I am sure, God will not return empty handed unto his people:
I am sure, God will not return empty handed unto his people:
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When he hath stricken them, he will let out more love unto them, then ever before.
When he hath stricken them, he will let out more love unto them, then ever before.
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It was a sad and a sharp dispensation, that the Basket of good Figgs should be carried away Captive, with the Basket of bad Figgs;
It was a sad and a sharp Dispensation, that the Basket of good Figgs should be carried away Captive, with the Basket of bad Figgs;
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but see how God returns unto them, not empty handed, Jer. 24. The word of the Lord came unto me, saying,
but see how God returns unto them, not empty handed, Jer. 24. The word of the Lord Come unto me, saying,
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Thus saith the Lord, the God of Israel, like these good Figgs, so will I acknowledge them that are carried away Captive of Judah, whom I have sent out of this place, into the land of the Chaldeans, for their good;
Thus Says the Lord, the God of Israel, like these good Figgs, so will I acknowledge them that Are carried away Captive of Judah, whom I have sent out of this place, into the land of the Chaldeans, for their good;
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for I will set mine eyes upon them for good. and I will bring them again to this Land;
for I will Set mine eyes upon them for good. and I will bring them again to this Land;
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and I will build them, and not pull them down, and I will plant them, and not pluck them up;
and I will built them, and not pull them down, and I will plant them, and not pluck them up;
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and I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God;
and I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God;
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For they shall return unto me with their whole heart. See how God returns! when he returns, he doth not return empty handed unto his people:For they shall return unto me with their Whole heart. See how God returns! when he returns, he does not return empty handed unto his people:
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When God returns unto you, he will not onely pay you the principal of your Injoyment;
When God returns unto you, he will not only pay you the principal of your Enjoyment;
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but will pay you all your forbearance-mony too. But, Thirdly and especially:
but will pay you all your forbearance-mony too. But, Thirdly and especially:
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Take the Saints and people of God, and where do they live, but in the love of Christs Person, not of his benefits, not of his Comforts,
Take the Saints and people of God, and where do they live, but in the love of Christ Person, not of his benefits, not of his Comforts,
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but they live in the love of his Person; but they live in the love of his Person;
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Look into the Book of the Cant. and you shall find, how the heart of Christ is drawn out in love to the Person of the Spouse;
Look into the Book of the Cant and you shall find, how the heart of christ is drawn out in love to the Person of the Spouse;
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Let me hear thy voice, saith he, for thy voice is sweet, and thy Countenance is comely: Let me hear thy voice, Says he, for thy voice is sweet, and thy Countenance is comely:
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how fair is thy love, my Sister, my Spouse; thy lipps.
how fair is thy love, my Sister, my Spouse; thy lips.
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Oh my Spouse, drop as the Hony-Comb, and so he goes on insisting in his love upon the Person.O my Spouse, drop as the Hony-Comb, and so he Goes on insisting in his love upon the Person.
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So doth the Spouse also towards him, my beloved is altogether lovely, and as you read, my beloved is white and ruddy, the chiefest among Ten Thousand. And so she goes on.
So does the Spouse also towards him, my Beloved is altogether lovely, and as you read, my Beloved is white and ruddy, the chiefest among Ten Thousand. And so she Goes on.
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Thus love is drawn out towards the Person of Christ:
Thus love is drawn out towards the Person of christ:
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Now, If this be the spirit, and if this be the disposition of the Saints and the people of God, that they live in love to the Person of Christ,
Now, If this be the Spirit, and if this be the disposition of the Saints and the people of God, that they live in love to the Person of christ,
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then no wonder that when Christ is with-drawn, they do above all things desire that he would returne again.
then no wonder that when christ is withdrawn, they do above all things desire that he would return again.
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This must needs be, for they live in the love of his Person, and not of his benefits, not of his Comforts;
This must needs be, for they live in the love of his Person, and not of his benefits, not of his Comforts;
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Therefore above all things they say, Return, O Lord, return.
Therefore above all things they say, Return, Oh Lord, return.
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Fourthly when the Lord doth return unto his people, he doth then Repent him concerning his Servants.
Fourthly when the Lord does return unto his people, he does then repent him Concerning his Servants.
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Return, O Lord, how long, and let it repent thee concerning thy Servants, For the opening and cleering of this, four things briefly.
Return, Oh Lord, how long, and let it Repent thee Concerning thy Servants, For the opening and clearing of this, four things briefly.
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First, What it is for God to Repent. 2. Whether God doth at any time repent, or will at any time repent.
First, What it is for God to repent. 2. Whither God does At any time Repent, or will At any time Repent.
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3. How it may appear that when God returns unto his people, that then he will repent him concerning his Servants. And,
3. How it may appear that when God returns unto his people, that then he will Repent him Concerning his Servants. And,
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4. How should we know in the Day and time of Gods departure from us, that God will again return unto us. 1. As for the first:
4. How should we know in the Day and time of God's departure from us, that God will again return unto us. 1. As for the First:
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If you aske what it is for God to repent. I Answer. It is to change the dispensation of his anger.
If you ask what it is for God to Repent. I Answer. It is to change the Dispensation of his anger.
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God don't repent by the changing of his affection, but he repents by the changing of his dispensation.
God don't Repent by the changing of his affection, but he repents by the changing of his Dispensation.
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As when a man is writing, and he blotts out what he hath written, he repents that he had wrote such a thing;
As when a man is writing, and he blotts out what he hath written, he repents that he had wrote such a thing;
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So when God is writing hard things against his people in a way of dispensation, and he shall blott out that dispensation, then God is said to repent:
So when God is writing hard things against his people in a Way of Dispensation, and he shall blot out that Dispensation, then God is said to Repent:
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So it repented the Lord that he had made man, in the 6. of Gen. 2. Secondly, If you ask, Whether God doth, or will at any time repent. I Answer. yes;
So it repented the Lord that he had made man, in the 6. of Gen. 2. Secondly, If you ask, Whither God does, or will At any time Repent. I Answer. yes;
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Expressly, in the 32 Exod. 14. And the Lord repented of the evil which he thought to do unto his people.
Expressly, in the 32 Exod 14. And the Lord repented of the evil which he Thought to do unto his people.
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'Tis a direct Answer of prayer to the very words. At the 12. v. Moses prayes;
It's a Direct Answer of prayer to the very words. At the 12. v. Moses prays;
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Turn from thy fierce wrath, and repent of this evil ag•inst thy people. Turn from thy fierce wrath, and Repent of this evil ag•inst thy people.
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And at the 14. v. The Lord repented of the •v•l which he thought to do unto his people.
And At the 14. v. The Lord repented of the •v•l which he Thought to do unto his people.
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God doth and will some times repent. Onely you must know; God will more easily repent of his Judgments, than of his Mercies.
God does and will Some times Repent. Only you must know; God will more Easily Repent of his Judgments, than of his mercies.
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And you must know that the gifts of God are of two sorts.
And you must know that the Gifts of God Are of two sorts.
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— Ordinary and Common gifts, and so God repents of them, and he takes them away, It repented the Lord that he had made man — Of the gifts of God that concern effectual vocation, so God repenteth not;
— Ordinary and Common Gifts, and so God repents of them, and he Takes them away, It repented the Lord that he had made man — Of the Gifts of God that concern effectual vocation, so God Repenteth not;
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For the gifts and callings of God are without repentance. Those gifts that concern our effectual Vocation, those God repents not of.
For the Gifts and callings of God Are without Repentance. Those Gifts that concern our effectual Vocation, those God repents not of.
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3. But then Thirdly, how may it appear that when the Lord doth return unto his people, that then he will repent him concerning his Servants.
3. But then Thirdly, how may it appear that when the Lord does return unto his people, that then he will Repent him Concerning his Servants.
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Why that appears by the thing it self. If a man say he will go from such a Town and never return again,
Why that appears by the thing it self. If a man say he will go from such a Town and never return again,
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and then do return, he doth repent him concerning the thing, by his return: And so concerning God.
and then do return, he does Repent him Concerning the thing, by his return: And so Concerning God.
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In the 18th Jer. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up,
In the 18th Jer. At what instant I shall speak Concerning a nation, and Concerning a Kingdom, to pluck up,
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and to pul down, and to destroy it, If that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Well, 4. But then 4thly.and to pull down, and to destroy it, If that nation against whom I have pronounced, turn from their evil, I will Repent of the evil that I Thought to do unto them. Well, 4. But then 4thly.
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How shall we know in case God be absent, or God be departed, how shall we be able in the time of Gods absence,
How shall we know in case God be absent, or God be departed, how shall we be able in the time of God's absence,
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or departure, to know that God will return again.
or departure, to know that God will return again.
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Suppose that God be withdrawn from my soul in particular, I am this day under a spiritual desertion,
Suppose that God be withdrawn from my soul in particular, I am this day under a spiritual desertion,
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how shall I know that God will return again to me.
how shall I know that God will return again to me.
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Or suppose that God have forsaken, and departed much from the Nation, how shall we know whether God will return again or no?
Or suppose that God have forsaken, and departed much from the nation, how shall we know whither God will return again or no?
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Indeed it is a very hard thing to bear the departures of God; But yet if I did know that God would return again, I should be comforted;
Indeed it is a very hard thing to bear the departures of God; But yet if I did know that God would return again, I should be comforted;
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How therefore shall I know, both in reference to my own soul in particular, and in reference to the Nation, that God will return again?
How Therefore shall I know, both in Referente to my own soul in particular, and in Referente to the nation, that God will return again?
c-crq av vmb pns11 vvi, av-d p-acp n1 p-acp po11 d n1 p-acp j, cc p-acp n1 p-acp dt n1, cst np1 vmb vvi av?
(13) sermon (DIV2)
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Here are two cases, and I shall speak all along to both. If your Question do relate unto your own particular case and soul. I Answer thus;
Here Are two cases, and I shall speak all along to both. If your Question do relate unto your own particular case and soul. I Answer thus;
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You may know it by your Relations. If you be in Covenant with God; God will return again to you though now he be absent;
You may know it by your Relations. If you be in Covenant with God; God will return again to you though now he be absent;
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(13) sermon (DIV2)
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Though he afflict you with Rods, his loving kindness will he not take away, nor suffer his faithfulness to fail. Though he afflict you with Rods, his loving kindness will he not take away, nor suffer his faithfulness to fail.
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Will a Father or Mother leave their Child? no; I am sure God will not.
Will a Father or Mother leave their Child? no; I am sure God will not.
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Joseph was under a great displeasure with his Brethren, yet notwithstanding at the last he could hold no longer, but he bursts out, and saith, I am your Brother Joseph: Joseph was under a great displeasure with his Brothers, yet notwithstanding At the last he could hold no longer, but he bursts out, and Says, I am your Brother Joseph:
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And so though you be under some great displeasure from Christ, yet there is a time when Christ will break forth and say unto you, I am yous Brother Jesus.
And so though you be under Some great displeasure from christ, yet there is a time when christ will break forth and say unto you, I am yous Brother jesus.
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And I say, if you be in Covenant with God, you may conclude it, for so doth the Psalmist, Psal. 42. ult. I shall yet praise him.
And I say, if you be in Covenant with God, you may conclude it, for so does the Psalmist, Psalm 42. ult. I shall yet praise him.
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My soul, thou art cast down and disquieted, but be quieted, for I shall yet praise him. — Why, he is the health of my Countenance, and my God.
My soul, thou art cast down and disquieted, but be quieted, for I shall yet praise him. — Why, he is the health of my Countenance, and my God.
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You may know it then by your Relations. But
You may know it then by your Relations. But
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2. Though God or Christ be gon, and in a great measure departed from your souls,
2. Though God or christ be gone, and in a great measure departed from your Souls,
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yet, If you cannot leave God, God cannot leave you. In our conversion, God comes to us before we come to him.
yet, If you cannot leave God, God cannot leave you. In our conversion, God comes to us before we come to him.
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But in Apostasie we depart from God before he departs from us.
But in Apostasy we depart from God before he departs from us.
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How is it therefore with you? Can you say truly, My soul cannot leave God,
How is it Therefore with you? Can you say truly, My soul cannot leave God,
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then conclude and say, God will return again, and cannot leave you. But 3. Though God be very much gon, and departed from you in a great measure;
then conclude and say, God will return again, and cannot leave you. But 3. Though God be very much gone, and departed from you in a great measure;
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Yet if in the time of his absence he doth send you letters and tokens of love, you may know for certain he will return again. Yet if in the time of his absence he does send you letters and tokens of love, you may know for certain he will return again.
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Possibly God, or Christ may appoint an affliction to bring you a token, or to bring you a message of love in the time of his absence — Possibly, he may appoint or order some providence to bring you a Token, or some message of love.
Possibly God, or christ may appoint an affliction to bring you a token, or to bring you a message of love in the time of his absence — Possibly, he may appoint or order Some providence to bring you a Token, or Some message of love.
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— Possibly he may order and appoint upholding mercy, to be a pledge to you of delivering mercy. And believe it, upholding mercy is alwaies a pledge of delivering mercy.
— Possibly he may order and appoint upholding mercy, to be a pledge to you of delivering mercy. And believe it, upholding mercy is always a pledge of delivering mercy.
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How is it therefore with you, are you deserted, is Christ gon;
How is it Therefore with you, Are you deserted, is christ gone;
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yet have you not had the upholding presence of God all this while? then be of good Comfort, Christ is not gon but he will return again.
yet have you not had the upholding presence of God all this while? then be of good Comfort, christ is not gone but he will return again.
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4. If your case and condition be such, that although you cannot find Christ, Christ is gon:
4. If your case and condition be such, that although you cannot find christ, christ is gone:
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though Christ be gon, and departed from you, and you cannot find him, yet, If you can direct others to the finding of him when you cannot find him,
though christ be gone, and departed from you, and you cannot find him, yet, If you can Direct Others to the finding of him when you cannot find him,
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then certainly he is not gon, but he will return again unto you. The Spouse in the Canticles seeks after Christ:then Certainly he is not gone, but he will return again unto you. The Spouse in the Canticles seeks After christ:
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saith she, he hath withdrawn himself and I cannot find him. Chap. 5. The Daughters of Jerusalem say, whither is thy beloved turned aside, that we may seek him with thee? — my Beloved is gon down into his Garden, to the beds of spices.
Says she, he hath withdrawn himself and I cannot find him. Chap. 5. The Daughters of Jerusalem say, whither is thy Beloved turned aside, that we may seek him with thee? — my beloved is gone down into his Garden, to the Beds of spices.
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Mark, she could not find him her self, and yet she can direct others to the finding of him — What doth this signifie,
Mark, she could not find him her self, and yet she can Direct Others to the finding of him — What does this signify,
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but plainly teach us thus much, that though Christ be gon, and we cannot find him,
but plainly teach us thus much, that though christ be gone, and we cannot find him,
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yet if we can direct others to the finding of him, he is not quite gon, but he will return again.
yet if we can Direct Others to the finding of him, he is not quite gone, but he will return again.
av cs pns12 vmb vvi n2-jn p-acp dt n-vvg pp-f pno31, pns31 vbz xx av vvn, p-acp pns31 vmb vvi av.
(13) sermon (DIV2)
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Now is it thus with you, when Christ is gon cannot you direct others to the finding of him? If you can,
Now is it thus with you, when christ is gone cannot you Direct Others to the finding of him? If you can,
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then build upon it, he is not so gon but he will return again.
then built upon it, he is not so gone but he will return again.
av vvb p-acp pn31, pns31 vbz xx av vvn cc-acp pns31 vmb vvi av.
(13) sermon (DIV2)
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But then, Secondly, suppose that the Lord be departed from this Nation much, we are under a very great displeasure of the Lord this day:
But then, Secondly, suppose that the Lord be departed from this nation much, we Are under a very great displeasure of the Lord this day:
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(13) sermon (DIV2)
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God is departed from us, how shall we know now in the time of Gods departure, that he will return again to this Nation.
God is departed from us, how shall we know now in the time of God's departure, that he will return again to this nation.
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First, you know how it is with a man that doth leave his house:
First, you know how it is with a man that does leave his house:
ord, pn22 vvb c-crq pn31 vbz p-acp dt n1 cst vdz vvi po31 n1:
(13) sermon (DIV2)
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though he go away, yet if his Children be there, and his goods be there, his Plate and his Jewels there, he will either come again to them,
though he go away, yet if his Children be there, and his goods be there, his Plate and his Jewels there, he will either come again to them,
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or send for them to himself!
or send for them to himself!
cc vvi p-acp pno32 p-acp px31!
(13) sermon (DIV2)
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Believe it, Christians, God hath a very great Cupbord of Plate in this Nation, Christ hath much plate in England, Believe it, Christians, God hath a very great Cupboard of Plate in this nation, christ hath much plate in England,
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as much as in any Nation in the World, and he will not lose his plate. as much as in any nation in the World, and he will not loose his plate.
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(13) sermon (DIV2)
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There are three things very pretious in the eies of God — His truth — His worship — His Children:
There Are three things very precious in the eyes of God — His truth — His worship — His Children:
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Such plate the Lord hath much of here, and he will not lose his plate, therefore he will return again.
Such plate the Lord hath much of Here, and he will not loose his plate, Therefore he will return again.
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(13) sermon (DIV2)
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Though he may afflict, and afflict sorely, yet he will return again. 2. God will never go, while prayer staies.
Though he may afflict, and afflict sorely, yet he will return again. 2. God will never go, while prayer stays.
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If there be a praying spirit, and a spirit of prayer be up in this Nation, conclude that God is not quite gone, but he will return again.
If there be a praying Spirit, and a Spirit of prayer be up in this nation, conclude that God is not quite gone, but he will return again.
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3. You may know it by the Providential Pledges, that the Lord sends you.
3. You may know it by the Providential Pledges, that the Lord sends you.
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God was very much displeased with Jonah; you know, he threw him over-board into the Sea;
God was very much displeased with Jonah; you know, he threw him overboard into the Sea;
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but then he appointed a Whale to receive him, to give him entertainment: To provide a Chamber of Preservation, even in the Belly of destruction.
but then he appointed a Whale to receive him, to give him entertainment: To provide a Chamber of Preservation, even in the Belly of destruction.
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What did this signifie? It signified thus much, that God would deliver him afterwards; this Providence, was a Pledg for after-deliverance.
What did this signify? It signified thus much, that God would deliver him afterwards; this Providence, was a Pledge for after-deliverance.
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So David was hunted in the Wilderness by Sau•, but in the Wilderness, God gave Saul into his hand? What did that signifie? That present deliverance, did signifie to David, an after-deliverance. Now though God be gone,
So David was hunted in the Wilderness by Sau•, but in the Wilderness, God gave Saul into his hand? What did that signify? That present deliverance, did signify to David, an after-deliverance. Now though God be gone,
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and greatly departed from us here:
and greatly departed from us Here:
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Have you not many Providential Pledges of his Love? What think you of the house, that should have been blown up with fire lately? What doth it signifie,
Have you not many Providential Pledges of his Love? What think you of the house, that should have been blown up with fire lately? What does it signify,
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but thus much, That God doth mind to restrain the remnant of their rage: How many Pledges, Providential pledges, have we had of Gods return; therefore let us say: Yet God will return again. But, 4ly.
but thus much, That God does mind to restrain the remnant of their rage: How many Pledges, Providential pledges, have we had of God's return; Therefore let us say: Yet God will return again. But, 4ly.
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If your estate and condition be such, upon which the Lord will deliver for his Names sake, and with a Notwithstanding;
If your estate and condition be such, upon which the Lord will deliver for his Names sake, and with a Notwithstanding;
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then why should you not conclude that God will return again: Friends, There is a time when God will deliver his people, for his Names sake;
then why should you not conclude that God will return again: Friends, There is a time when God will deliver his people, for his Names sake;
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and with a notwithstanding all their sins, and notwithstanding all his own displeasures:
and with a notwithstanding all their Sins, and notwithstanding all his own displeasures:
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Nevertheless, he saved them for his Names sake, Psal. 106. — And when is that, that God will deliver a people for his Names-sake, and with a n•twithstanding? — Look into the 44. Psal. and you shall see when.Nevertheless, he saved them for his Names sake, Psalm 106. — And when is that, that God will deliver a people for his Namesake, and with a n•twithstanding? — Look into the 44. Psalm and you shall see when.
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(13) sermon (DIV2)
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Look when a people do suffer for his Names-sake, then God will deliver for his Name sake:
Look when a people do suffer for his Namesake, then God will deliver for his Name sake:
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Arise for our help, and redeem us for thy Mercy sake. Arise for our help, and Redeem us for thy Mercy sake.
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Why? at the 22. v. For thy sake we are killed all the day long,
Why? At the 22. v. For thy sake we Are killed all the day long,
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and accounted as Sheep for the slaughter: Therefore, Lord, arise for thy Name sake. For, for thy sake are we killed.and accounted as Sheep for the slaughter: Therefore, Lord, arise for thy Name sake. For, for thy sake Are we killed.
cc vvn p-acp n1 p-acp dt n1: av, n1, vvb p-acp po21 n1 n1. p-acp, p-acp po21 n1 vbr pns12 vvn.
(13) sermon (DIV2)
954
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When a people suffer for God's Names sake, then God will deliver for his Names sake,
When a people suffer for God's Names sake, then God will deliver for his Names sake,
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(13) sermon (DIV2)
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then God will deliver with a notwithstanding.
then God will deliver with a notwithstanding.
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(13) sermon (DIV2)
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3488
— How is it with you now? You are in a suffering day, but are not all your sufferings for the Name of Christ? Be of good comfort then,
— How is it with you now? You Are in a suffering day, but Are not all your sufferings for the Name of christ? Be of good Comfort then,
— q-crq vbz pn31 p-acp pn22 av? pn22 vbr p-acp dt j-vvg n1, cc-acp vbr xx d po22 n2 p-acp dt n1 pp-f np1? vbb pp-f j n1 av,
(13) sermon (DIV2)
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though God may be departed, and your City destroyed, yet he is n•t quite gone, but will return again. But then, 5ly. What shall we do that God may return again? Answer, Still I will cary it on in answer to both the Cases.though God may be departed, and your city destroyed, yet he is n•t quite gone, but will return again. But then, 5ly. What shall we do that God may return again? Answer, Still I will carry it on in answer to both the Cases.
cs np1 vmb vbi vvn, cc po22 n1 vvn, av pns31 vbz vvn av vvn, cc-acp vmb vvi av. p-acp av, av-j. q-crq vmb pns12 vdi cst np1 vmb vvi av? n1, av pns11 vmb vvi pn31 a-acp p-acp n1 p-acp d dt n2.
(13) sermon (DIV2)
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If this Question do relate unto your own particular souls:
If this Question do relate unto your own particular Souls:
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(13) sermon (DIV2)
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If you say, God is now gone from me, what shall I do that God may return to my soul again?
If you say, God is now gone from me, what shall I do that God may return to my soul again?
cs pn22 vvb, np1 vbz av vvn p-acp pno11, q-crq vmb pns11 vdi cst np1 vmb vvi p-acp po11 n1 av?
(13) sermon (DIV2)
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I answer briefly, First, Be sure of this, that you keep your door open, the door of your hearts open for Christ's return.
I answer briefly, First, Be sure of this, that you keep your door open, the door of your hearts open for Christ's return.
pns11 vvb av-j, ord, vbb j pp-f d, cst pn22 vvb po22 n1 j, dt n1 pp-f po22 n2 vvb p-acp npg1 n1.
(13) sermon (DIV2)
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When the Master is abroad, the servant fits up to keep the door open for his coming in.
When the Master is abroad, the servant fits up to keep the door open for his coming in.
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(13) sermon (DIV2)
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2. Be sure of this, that now in the time of Christs absence, you neglect no duty though very uns•voury to you.
2. Be sure of this, that now in the time of Christ absence, you neglect no duty though very uns•voury to you.
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(13) sermon (DIV2)
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The more unsavoury the duty now is unto you through the absence of Christ, the more acceptable unto Christ.
The more unsavoury the duty now is unto you through the absence of christ, the more acceptable unto christ.
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(13) sermon (DIV2)
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3. Be sure that you go and stand there where Christ uses to be.
3. Be sure that you go and stand there where christ uses to be.
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(13) sermon (DIV2)
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And let me tell you this, If you cannot find him where he uses to be, you shall find him where he uses not to be, as you read in Cant. 3. 4. Then, be sure of this, that you be not foolish with other lovers in the time of his absence;
And let me tell you this, If you cannot find him where he uses to be, you shall find him where he uses not to be, as you read in Cant 3. 4. Then, be sure of this, that you be not foolish with other lovers in the time of his absence;
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(13) sermon (DIV2)
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L•st he bear thereof and come home no more. L•st he bear thereof and come home no more.
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(13) sermon (DIV2)
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5. Be sure of this also, that you do gather in upon Christ by all those words,
5. Be sure of this also, that you do gather in upon christ by all those words,
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and by all those things whereby he seems to put you away from him.
and by all those things whereby he seems to put you away from him.
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(13) sermon (DIV2)
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As the Woman of Canaan, true Lord, but the Dogs eat of the Crumbs — which made Christ turn in again, Oh Woman, great is thy Faith, be it unto thee even as thou wilt. But then,
As the Woman of Canaan, true Lord, but the Dogs eat of the Crumbs — which made christ turn in again, O Woman, great is thy Faith, be it unto thee even as thou wilt. But then,
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(13) sermon (DIV2)
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6. Be sure that you send unto him one way or other, and tell him that you are sick of love unto his Person: Then he returns. And,
6. Be sure that you send unto him one Way or other, and tell him that you Are sick of love unto his Person: Then he returns. And,
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(13) sermon (DIV2)
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7. Now say, Lord, though thou killest me, yet will I trust in thee. Friends, it was Faith that brought Christ and your souls together at the first;
7. Now say, Lord, though thou Killest me, yet will I trust in thee. Friends, it was Faith that brought christ and your Souls together At the First;
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(13) sermon (DIV2)
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and it must be Faith that must bring Christ and your souls together after a desertion.
and it must be Faith that must bring christ and your Souls together After a desertion.
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(13) sermon (DIV2)
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Whatsoever therefore the displeasure of the Lord be upon you, say, Lord; Though thou killest me, I will trust in thee;
Whatsoever Therefore the displeasure of the Lord be upon you, say, Lord; Though thou Killest me, I will trust in thee;
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(13) sermon (DIV2)
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Though I cannot see thee, yet I will trust in thee, and wait upon thee. But then, Secondly, suppose it be the case of the Nation.Though I cannot see thee, yet I will trust in thee, and wait upon thee. But then, Secondly, suppose it be the case of the nation.
cs pns11 vmbx vvi pno21, av pns11 vmb vvi p-acp pno21, cc vvi p-acp pno21. cc-acp av, ord, vvb pn31 vbi dt n1 pp-f dt n1.
(13) sermon (DIV2)
963
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3507
God is departed in a great measure, who doth not see it? What shall we therefore now do that God may return unto us again.
God is departed in a great measure, who does not see it? What shall we Therefore now do that God may return unto us again.
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Friends, Truly it is not an easie thing to bring God back again, when he is in a way of displeasure towards a people:
Friends, Truly it is not an easy thing to bring God back again, when he is in a Way of displeasure towards a people:
n2, av-j pn31 vbz xx dt j n1 pc-acp vvi np1 av av, c-crq pns31 vbz p-acp dt n1 pp-f n1 p-acp dt n1:
(13) sermon (DIV2)
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The Lord was angry, and sorely displeased with Jonah: The Mariners prayed, Jonah confest his sin,
The Lord was angry, and sorely displeased with Jonah: The Mariners prayed, Jonah confessed his since,
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and yet the storm ceased not, yet God goes on.
and yet the storm ceased not, yet God Goes on.
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(13) sermon (DIV2)
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3511
I say, 'tis not an easie thing to bring God back to a Nation, when he is once in a way of displeasure against a people.
I say, it's not an easy thing to bring God back to a nation, when he is once in a Way of displeasure against a people.
pns11 vvb, pn31|vbz xx dt j n1 pc-acp vvi np1 av p-acp dt n1, c-crq pns31 vbz a-acp p-acp dt n1 pp-f n1 p-acp dt n1.
(13) sermon (DIV2)
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3512
And some times the Lord will never return unto a people again: The case of the Gaderens in the matter of their Hogs:
And Some times the Lord will never return unto a people again: The case of the Gardens in the matter of their Hogs:
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(13) sermon (DIV2)
967
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3513
The whole City came unto Christ, and besought him to be gone. And away he went, and we don't read that ever he came there again.
The Whole city Come unto christ, and besought him to be gone. And away he went, and we don't read that ever he Come there again.
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(13) sermon (DIV2)
967
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3514
Sometimes he will return again, but with reserves of after-Judgments:
Sometime he will return again, but with reserves of after-Judgments:
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(13) sermon (DIV2)
968
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In Exod. 32. Moses prayed, and the Lord repented of the evil which he thought to do unto his people, v. 14. But, saith he, v. 34. Nevertheless, in the day when I visit, I will visit their sin upon them. Nevertheless:
In Exod 32. Moses prayed, and the Lord repented of the evil which he Thought to do unto his people, v. 14. But, Says he, v. 34. Nevertheless, in the day when I visit, I will visit their since upon them. Nevertheless:
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(13) sermon (DIV2)
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For all I thus repent me, and for all I do thus return unto them; nevertheless in the day when I visit, I will visit their sin upon them:
For all I thus Repent me, and for all I do thus return unto them; nevertheless in the day when I visit, I will visit their since upon them:
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(13) sermon (DIV2)
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3517
Sometimes I say, he doth return with reserves of after-Judgments, yet if you look into the 3d. of Deut. the thing is exprest:
Sometime I say, he does return with reserves of after-Judgments, yet if you look into the 3d. of Deuteronomy the thing is expressed:
av pns11 vvb, pns31 vdz vvi p-acp vvz pp-f n2, av cs pn22 vvb p-acp dt n1 pp-f np1 dt n1 vbz vvn:
(13) sermon (DIV2)
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The Lord will judge his people, and repent himself for his Servants, when he seeth that their power is gone, The Lord will judge his people, and Repent himself for his Servants, when he sees that their power is gone,
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(13) sermon (DIV2)
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3519
and there is none shut up or left. and there is none shut up or left.
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(13) sermon (DIV2)
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Well but then, what shall we do? It is too manifest, God is in a great measure gone from us,
Well but then, what shall we do? It is too manifest, God is in a great measure gone from us,
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(13) sermon (DIV2)
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and departed from us, what shall we do now that God may return again unto this Nation?
and departed from us, what shall we do now that God may return again unto this nation?
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(13) sermon (DIV2)
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First, Be sure that you make your peace with Christ. Christ is this day offended, his Gospel and Institutions trampled upon.
First, Be sure that you make your peace with christ. christ is this day offended, his Gospel and Institutions trampled upon.
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(13) sermon (DIV2)
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A Prophet will the Lord your God raise up among you, hear ye him; if not, he will not pardon you; that is, Christ.A Prophet will the Lord your God raise up among you, hear you him; if not, he will not pardon you; that is, christ.
dt n1 vmb dt n1 po22 n1 vvi a-acp p-acp pn22, vvb pn22 pno31; cs xx, pns31 vmb xx vvi pn22; cst vbz, np1.
(13) sermon (DIV2)
970
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He that sins against the great Remedy, shall be judg'd without remedy: Christ is the great Remedy;
He that Sins against the great Remedy, shall be judged without remedy: christ is the great Remedy;
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(13) sermon (DIV2)
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It is a dangerous thing to sin against Christ.
It is a dangerous thing to sin against christ.
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O, saith Christ, Jerusalem, how often would I have gathered you, and you would not be gathered; Oh, Says christ, Jerusalem, how often would I have gathered you, and you would not be gathered;
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(13) sermon (DIV2)
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your house is left unto you desolate. your house is left unto you desolate.
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And in Matth. 22. you read, That after that great invitation to the Supper, those that were invited refused, They made light of it, went their wayes:
And in Matthew 22. you read, That After that great invitation to the Supper, those that were invited refused, They made Light of it, went their ways:
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(13) sermon (DIV2)
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and the remnant took his servants, and intreated them spitefully, and slew them: But when the King heard thereof, he was wroth, and he sent forth his Armies,
and the remnant took his Servants, and entreated them spitefully, and slew them: But when the King herd thereof, he was wroth, and he sent forth his Armies,
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(13) sermon (DIV2)
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and destroyed those Murderers, and burnt up their City. It is a Gospel quarrel:and destroyed those Murderers, and burned up their city. It is a Gospel quarrel:
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(13) sermon (DIV2)
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And therefore I say, Is the Lord gone and departed from us? O make your peace with Christ, it is Christ that is offended:
And Therefore I say, Is the Lord gone and departed from us? O make your peace with christ, it is christ that is offended:
cc av pns11 vvb, vbz dt n1 vvn cc vvn p-acp pno12? sy vvb po22 n1 p-acp np1, pn31 vbz np1 cst vbz vvn:
(13) sermon (DIV2)
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O make your peace with Christ, else never look the Father should return again. But then,
Oh make your peace with christ, Else never look the Father should return again. But then,
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(13) sermon (DIV2)
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2. If you desire that God may return again unto you, Then let us all return unto the Lord with all our hearts, Joel 2.12.
2. If you desire that God may return again unto you, Then let us all return unto the Lord with all our hearts, Joel 2.12.
crd cs pn22 vvb cst np1 vmb vvi av p-acp pn22, av vvb pno12 d vvi p-acp dt n1 p-acp d po12 n2, np1 crd.
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Therefore also now, saith the Lord, turn ye even to me with all your heart, with fasting, Therefore also now, Says the Lord, turn you even to me with all your heart, with fasting,
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(13) sermon (DIV2)
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and with weeping, and with mourning:
and with weeping, and with mourning:
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Who knoweth if he will return, and repent, and leave a blessing behind him? Who knows,Who Knoweth if he will return, and Repent, and leave a blessing behind him? Who knows,
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(13) sermon (DIV2)
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if you will turn unto him with all your heart, but he will return to you,
if you will turn unto him with all your heart, but he will return to you,
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(13) sermon (DIV2)
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and leave a blessing behind him? But look into Hosea 6. Come, and let us return unto the Lord;
and leave a blessing behind him? But look into Hosea 6. Come, and let us return unto the Lord;
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(13) sermon (DIV2)
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for he hath torn, and he will heal us; he hath smitten, and he will bind us up;
for he hath torn, and he will heal us; he hath smitten, and he will bind us up;
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(13) sermon (DIV2)
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3540
after two dayes will he revive us, in the third day he will raise us up,
After two days will he revive us, in the third day he will raise us up,
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(13) sermon (DIV2)
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and we shal live in his sight. God will return.and we shall live in his sighed. God will return.
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(13) sermon (DIV2)
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Well, but what assurance have we of it? are we certain God will return? — Yes, vers. 3. His going forth is prepared as the morning.
Well, but what assurance have we of it? Are we certain God will return? — Yes, vers. 3. His going forth is prepared as the morning.
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(13) sermon (DIV2)
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As sure as a Morning is after Night, so sure will God return: his going forth is prepared as the Morning;
As sure as a Morning is After Night, so sure will God return: his going forth is prepared as the Morning;
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(13) sermon (DIV2)
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as certain he will return as the Morning doth. I, but when will God return? In due season:
as certain he will return as the Morning does. I, but when will God return? In due season:
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(13) sermon (DIV2)
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He shall come unto us as the Rain, as the latter and former Rain unto the earth, that is, he will return in due season, his return of love shall be as the Rain,He shall come unto us as the Rain, as the latter and former Rain unto the earth, that is, he will return in due season, his return of love shall be as the Rain,
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as the former and the latter Rain in their season.
as the former and the latter Rain in their season.
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Would you now therefore, that God should return to you, O now do you return unto God.
Would you now Therefore, that God should return to you, Oh now do you return unto God.
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And that you may do so, only thus. First, Be sure of this, that you pray and beleeve, beleeve and pray.
And that you may do so, only thus. First, Be sure of this, that you pray and believe, believe and pray.
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Some pray, but do not believe; some say they believe, but they do not pray. That which prayer cannot do, nothing can do;
some pray, but do not believe; Some say they believe, but they do not pray. That which prayer cannot do, nothing can do;
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and That which faith will not do, prayer cannot do. The prayer of faith shall heal the sick;
and That which faith will not do, prayer cannot do. The prayer of faith shall heal the sick;
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and who knows but it may heal a poor sick Nation also: And therefore I say, pray and beleeve, and believe and pray.
and who knows but it may heal a poor sick nation also: And Therefore I say, pray and believe, and believe and pray.
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2. Be sure of this, that in all your addresses unto God in prayer, you come to the bottome in the matter of your Confession.
2. Be sure of this, that in all your Addresses unto God in prayer, you come to the bottom in the matter of your Confessi.
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(13) sermon (DIV2)
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If you have dayes of fasting, and prayer, and humiliation, be sure that you come to the bottome in the matter of your Confession, to confess the Original sin of all the displeasure that is come upon us:
If you have days of fasting, and prayer, and humiliation, be sure that you come to the bottom in the matter of your Confessi, to confess the Original since of all the displeasure that is come upon us:
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Otherwise, though you fast, and pray, and confess, yet if you do not confess and bewail that sin which is the original of all our miseries, you do but cry Lapwing cry, farthest off from the Nest,
Otherwise, though you fast, and pray, and confess, yet if you do not confess and bewail that since which is the original of all our misery's, you do but cry Lapwing cry, farthest off from the Nest,
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and it will do us no good. 3. Be sure of this also, That you put away the evil of your doings, and do the contrary good;
and it will do us no good. 3. Be sure of this also, That you put away the evil of your doings, and do the contrary good;
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put away the evil of your doings, especially your Ashtaroth. Friends, though you fast and pray, and humble your selves;
put away the evil of your doings, especially your Ashtaroth. Friends, though you fast and pray, and humble your selves;
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if you do not reform, all your fasting and prayer will not bring God back again.
if you do not reform, all your fasting and prayer will not bring God back again.
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All the dayes of fasting and prayer that you keep, will do nothing, unless there be reformation.
All the days of fasting and prayer that you keep, will do nothing, unless there be Reformation.
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Yet I confess still, God must have a latitude, and he will some times save and deliver before we are prepared for it;
Yet I confess still, God must have a latitude, and he will Some times save and deliver before we Are prepared for it;
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but I say, ordinarily, though you fast, and pray, and cry never so much, yet if you do not reform, all your prayers will not do:
but I say, ordinarily, though you fast, and pray, and cry never so much, yet if you do not reform, all your Prayers will not do:
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And though you do reform, yet if you do not reform, and put away your Ashtaroth, that sin that hath brought this displeasure, your Reformation will not do.
And though you do reform, yet if you do not reform, and put away your Ashtaroth, that sin that hath brought this displeasure, your Reformation will not do.
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And though you do thus also, yet if you do not do the contrary good, it will not serve. Look to that therefore.
And though you do thus also, yet if you do not do the contrary good, it will not serve. Look to that Therefore.
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4. Be sure of this, That you go out of your selves, and lay down all your worldly interests at the feet of the Lord, saying, Come Lord, Return O Lord: not return, O my Trade return;
4. Be sure of this, That you go out of your selves, and lay down all your worldly interests At the feet of the Lord, saying, Come Lord, Return Oh Lord: not return, Oh my Trade return;
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not return, O our Ships return; not return, O our Peace return;
not return, Oh our Ships return; not return, Oh our Peace return;
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but return O Lord, return O Lord. Friends, the more you go out of your selves, the more fit you are for God to return unto you.
but return Oh Lord, return Oh Lord. Friends, the more you go out of your selves, the more fit you Are for God to return unto you.
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5. And to conclude it, If you desire that God should return unto you, and that you may return to God, go then to God,
5. And to conclude it, If you desire that God should return unto you, and that you may return to God, go then to God,
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and pray, and say, Turn us O Lord, and we shall be turned. And thus I have spoken to this case.
and pray, and say, Turn us O Lord, and we shall be turned. And thus I have spoken to this case.
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Yet there is one thing more. It is a tedious thing to lye under Gods departure:
Yet there is one thing more. It is a tedious thing to lie under God's departure:
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There may be hopes that God may return again; But what shall we do in the interim till God returns again?
There may be hope's that God may return again; But what shall we do in the interim till God returns again?
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I will briefly speak to it, and have done.
I will briefly speak to it, and have done.
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If your Question do relate unto your particular Souls, and you say, God is now gone from my soul, what shall I do in the interim till God return again?
If your Question do relate unto your particular Souls, and you say, God is now gone from my soul, what shall I do in the interim till God return again?
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First, be sure that you carry it as the afflicted Spouse of Christ in the absence of your husband;
First, be sure that you carry it as the afflicted Spouse of christ in the absence of your husband;
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and for that you may read at large in the book of the Canticles.
and for that you may read At large in the book of the Canticles.
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2. Be sure of this, That you maintain your interest, and let not the sense of your interest in God and Christ be dissolved. Return O Lord, how long!
2. Be sure of this, That you maintain your Interest, and let not the sense of your Interest in God and christ be dissolved. Return Oh Lord, how long!
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and let it repent thee concerning thy servants. Still they keep their interest, Thy servants still.
and let it Repent thee Concerning thy Servants. Still they keep their Interest, Thy Servants still.
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And so the Spouse, I am my Beloveds, and my Beloved is mine.
And so the Spouse, I am my Beloveds, and my beloved is mine.
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3. Be sure of this, That you never come to say, God will never return again;
3. Be sure of this, That you never come to say, God will never return again;
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though you say, Lord, how long! yet never say, God is gone, and will return no more.
though you say, Lord, how long! yet never say, God is gone, and will return no more.
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Poor drooping, afflicted and deserted soul, be sure of this, that you never say, God will never return;
Poor drooping, afflicted and deserted soul, be sure of this, that you never say, God will never return;
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lo, he cometh leaping over the Mountains, over difficulties to you;
lo, he comes leaping over the Mountains, over difficulties to you;
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Only be you willing to go leaping over the Mountains of difficulties for to meet with him. Only be you willing to go leaping over the Mountains of difficulties for to meet with him.
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And 2. If your question do concern the publick, or the Nation, What shall we do till God do return again?
And 2. If your question do concern the public, or the nation, What shall we do till God do return again?
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I answer, Then go and lament after God.
I answer, Then go and lament After God.
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Is God gone and is God departed in a great measure from this Nation? now go and lament after God. Twenty years when the Ark was taken, the children of Israel lamented after God in the Ark. How long how long God may stay at a distance from us, God only knows;
Is God gone and is God departed in a great measure from this nation? now go and lament After God. Twenty Years when the Ark was taken, the children of Israel lamented After God in the Ark How long how long God may stay At a distance from us, God only knows;
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in the interim let us all now go and lament after God. And 2. Be sure that you keep his Ambassadors with you.
in the interim let us all now go and lament After God. And 2. Be sure that you keep his ambassadors with you.
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When he calls home his Ambassadors, he proclaims Warr against a Nation; but so long as he hath any Agents among you, he is not quite gone. AndWhen he calls home his ambassadors, he proclaims War against a nation; but so long as he hath any Agents among you, he is not quite gone. And
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3. If ever God begins to return to us again, be thankful for the beginnings of his return.
3. If ever God begins to return to us again, be thankful for the beginnings of his return.
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He that is thankful for little, shall have much; and he that is thankful for the beginnings of return, shall have a whole return.
He that is thankful for little, shall have much; and he that is thankful for the beginnings of return, shall have a Whole return.
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Thus do then, and who knows but that the Lord may yet return, and leave a blessing behind him? That he may do so, let us now pray,
Thus do then, and who knows but that the Lord may yet return, and leave a blessing behind him? That he may do so, let us now pray,
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and say with the Psalmist, Return O Lord, how long, and let it repent thee concerning thy Servants.
and say with the Psalmist, Return Oh Lord, how long, and let it Repent thee Concerning thy Servants.
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(13) sermon (DIV2)
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Preventing Mercy. SERMON X. Psalm 21.3. For thou preventest him with the blessings of goodnesse.
Preventing Mercy. SERMON X. Psalm 21.3. For thou Preventest him with the blessings of Goodness.
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Thou hast given him his hearts desire, and hast not with-holden the request of his lips, Selah. For thou preventest him with the blessings of goodnesse.
Thou hast given him his hearts desire, and hast not withholden the request of his lips, Selac. For thou Preventest him with the blessings of Goodness.
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THis Psalm is a Psalm of Thanksgiving, wherein the Psalmist doth profess, that he will joy in the Lord, vers. 1. The King shall joy in thy strength O Lord,
THis Psalm is a Psalm of Thanksgiving, wherein the Psalmist does profess, that he will joy in the Lord, vers. 1. The King shall joy in thy strength Oh Lord,
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and in thy salvation how greatly shall he rejoyce! and in thy salvation how greatly shall he rejoice!
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Why so? because that the Lord had heard and granted his Petition, Thou hast not with-holden the request of his lips, vers.
Why so? Because that the Lord had herd and granted his Petition, Thou hast not withholden the request of his lips, vers.
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2. yea, more then so, Thou hast given him his hearts desire, vers.
2. yea, more then so, Thou hast given him his hearts desire, vers.
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2. yea more then so, thou hast given him more then he asked, for he asked life of thee,
2. yea more then so, thou hast given him more then he asked, for he asked life of thee,
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and thou gavest it him, even length of dayes for ever and ever, vers. and thou Gavest it him, even length of days for ever and ever, vers.
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4. Yet more then so, thou hast not onely given him his hearts desire, an answer to his Prayer,
4. Yet more then so, thou hast not only given him his hearts desire, an answer to his Prayer,
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and more then he prayed for, but thou hast prevented him with the blessings of goodness.
and more then he prayed for, but thou hast prevented him with the blessings of Goodness.
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As if he should say, Lord, I never asked a Kingdome, I never thought of a Kingdome,
As if he should say, Lord, I never asked a Kingdom, I never Thought of a Kingdom,
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but thou hast prevented me with the blessings of thy goodness, and thou hast set a Crown of pure Gold on my head;
but thou hast prevented me with the blessings of thy Goodness, and thou hast Set a Crown of pure Gold on my head;
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blessings of goodness in the Hebrew is put for good blessings, wherewith the Lord did anticipate the Psalmist;
blessings of Goodness in the Hebrew is put for good blessings, wherewith the Lord did anticipate the Psalmist;
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for thou preventest him with the blessings of goodness;
for thou Preventest him with the blessings of Goodness;
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in the consideration of which preventing Love and Grace, his heart was much warmed, and affected.
in the consideration of which preventing Love and Grace, his heart was much warmed, and affected.
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From whence then I take up this Note or Doctrine.
From whence then I take up this Note or Doctrine.
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Doct. That it is a sweet thing, and worthy of all our thankful acknowledgements to be prevented with the blessings of Gods goodness, or Gods good blessings.Doct. That it is a sweet thing, and worthy of all our thankful acknowledgements to be prevented with the blessings of God's Goodness, or God's good blessings.
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Preventing mercy is sweet mercy, soul-refreshing mercy, which a thankful gracious heart doth well observe, and in the observation thereof is much refreshed therewithall.
Preventing mercy is sweet mercy, Soul-refreshing mercy, which a thankful gracious heart does well observe, and in the observation thereof is much refreshed therewithal.
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For the opening and prosecution of which Argument, first I shall labour to shew that it is no new thing for God to walk in the way of preventing mercy with the Children of Men.
For the opening and prosecution of which Argument, First I shall labour to show that it is no new thing for God to walk in the Way of preventing mercy with the Children of Men.
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Secondly, How, and in what respects God will prevent us with his mercies, or his blessings.Secondly, How, and in what respects God will prevent us with his Mercies, or his blessings.
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Thirdly, What those choise blessings are, wherewith God will prevent the Children of Men.Thirdly, What those choice blessings Are, wherewith God will prevent the Children of Men.
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Fourthly, Why God will carry on the work of his mercy in a way of preventing Love.Fourthly, Why God will carry on the work of his mercy in a Way of preventing Love.
ord, c-crq np1 vmb vvi p-acp dt n1 pp-f po31 n1 p-acp dt n1 pp-f vvg n1.
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Fifthly, What there is in this preventing Love, that should be so sweet and soul-refreshing to a thankful gracious heart.Fifthly, What there is in this preventing Love, that should be so sweet and Soul-refreshing to a thankful gracious heart.
ord, q-crq pc-acp vbz p-acp d vvg n1, cst vmd vbi av j cc j p-acp dt j j n1.
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And Sixthly, In case that God hath prevented any of us with his love or mercy, what is our duty that doth flow from thence.
And Sixthly, In case that God hath prevented any of us with his love or mercy, what is our duty that does flow from thence.
cc j, p-acp n1 cst np1 vhz vvn d pp-f pno12 p-acp po31 n1 cc n1, r-crq vbz po12 n1 cst vdz vvi p-acp av.
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1. It is no new thing for God to walk in a way of preventing love and mercy with the Children of Men:
1. It is no new thing for God to walk in a Way of preventing love and mercy with the Children of Men:
crd pn31 vbz dx j n1 p-acp np1 pc-acp vvi p-acp dt n1 pp-f vvg n1 cc n1 p-acp dt n2 pp-f n2:
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Thus he hath alwayes dealt, doth deal, and will deal so;
Thus he hath always dealt, does deal, and will deal so;
av pns31 vhz av vvn, vdz vvi, cc vmb vvi av;
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thus he hath alwayes dealt, so with the World, so with the Nations of the World,
thus he hath always dealt, so with the World, so with the nations of the World,
av pns31 vhz av vvn, av p-acp dt n1, av p-acp dt n2 pp-f dt n1,
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so with great Towns and Places, so with Families, and so with particular Souls. 1. As for the World;
so with great Towns and Places, so with Families, and so with particular Souls. 1. As for the World;
av p-acp j n2 cc n2, av p-acp n2, cc av p-acp j n2. crd p-acp p-acp dt n1;
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Did not God first come with his mercy to the World, before the World made after it? God so loved the World, that he gave his onely begotten Son:
Did not God First come with his mercy to the World, before the World made After it? God so loved the World, that he gave his only begotten Son:
vdd xx np1 ord vvn p-acp po31 n1 p-acp dt n1, p-acp dt n1 vvd p-acp pn31? np1 av vvd dt n1, cst pns31 vvd po31 j vvn n1:
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But how did he give this gift? Did we beg it first, did we seek it first,
But how did he give this gift? Did we beg it First, did we seek it First,
cc-acp q-crq vdd pns31 vvi d n1? vdd pns12 vvi pn31 ord, vdd pns12 vvi pn31 ord,
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or did he first prevent us with it? When Adam, and all the World in Adam had sinned, fallen, did Adam and the World first go to God for Christ,
or did he First prevent us with it? When Adam, and all the World in Adam had sinned, fallen, did Adam and the World First go to God for christ,
cc vdd pns31 ord vvb pno12 p-acp pn31? c-crq np1, cc d dt n1 p-acp np1 vhd vvn, vvn, vdd np1 cc dt n1 ord vvi p-acp np1 p-acp np1,
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or for the promise of Christ;
or for the promise of christ;
cc p-acp dt n1 pp-f np1;
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or did God first give out the promise of Christ, before Adam or the World sought it? The Seed of the Woman shall break the Serpents head;
or did God First give out the promise of christ, before Adam or the World sought it? The Seed of the Woman shall break the Serpents head;
cc vdd np1 ord vvi av dt n1 pp-f np1, a-acp np1 cc dt n1 vvd pn31? dt n1 pp-f dt n1 vmb vvi dt ng1 n1;
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God first gave out this promise of Christ, before Adam or the World sought it. Thus in regard of the World.
God First gave out this promise of christ, before Adam or the World sought it. Thus in regard of the World.
np1 ord vvd av d n1 pp-f np1, a-acp np1 cc dt n1 vvd pn31. av p-acp n1 pp-f dt n1.
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2. And as he hath dealt thus with the World, in regard of preventing mercy, so with the Nations of the World:
2. And as he hath dealt thus with the World, in regard of preventing mercy, so with the nations of the World:
crd cc c-acp pns31 vhz vvn av p-acp dt n1, p-acp n1 pp-f vvg n1, av p-acp dt n2 pp-f dt n1:
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with the Nation of the Jews;
with the nation of the jews;
p-acp dt n1 pp-f dt np2;
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so in the 16 of Ezek. When thou layedst in thy blood, and no eye pittied thee, I passed by thee, and said unto thee, live.
so in the 16 of Ezekiel When thou laidst in thy blood, and no eye pitied thee, I passed by thee, and said unto thee, live.
av p-acp dt crd pp-f np1 c-crq pns21 vvd2 p-acp po21 n1, cc dx n1 vvd pno21, pns11 vvd p-acp pno21, cc vvd p-acp pno21, vvb.
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So when the Nation of the Jews shall yet be converted again: He is found of those that seek him not:
So when the nation of the jews shall yet be converted again: He is found of those that seek him not:
av c-crq dt n1 pp-f dt np2 vmb av vbi vvn av: pns31 vbz vvn pp-f d cst vvb pno31 xx:
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it is spoken of the calling of the Jews.
it is spoken of the calling of the jews.
pn31 vbz vvn pp-f dt n-vvg pp-f dt np2.
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And as for the Nations of the Gentiles, sayes our Saviour Christ to his Disciples, go teach all Nations. Did the Nations of the Gentiles come to Christ,
And as for the nations of the Gentiles, Says our Saviour christ to his Disciples, go teach all nations. Did the nations of the Gentiles come to christ,
cc c-acp p-acp dt n2 pp-f dt n2-j, vvz po12 n1 np1 p-acp po31 n2, vvb vvi d n2. vdd dt n2 pp-f dt n2-j vvb p-acp np1,
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and say, Lord, the Nation of the Jews have rejected thee, now then let the Gospel come to us,
and say, Lord, the nation of the jews have rejected thee, now then let the Gospel come to us,
cc vvi, n1, dt n1 pp-f dt np2 vhb vvn pno21, av av vvb dt n1 vvb p-acp pno12,
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and we will receive it? No, but sayes our Saviour Christ, Go, teach all Nations, whatever they be, Rich or Poor, High or Low, whatever they be, Go teach all Nations, and I will be with you, for their Conversion,
and we will receive it? No, but Says our Saviour christ, Go, teach all nations, whatever they be, Rich or Poor, High or Low, whatever they be, Go teach all nations, and I will be with you, for their Conversion,
cc pns12 vmb vvi pn31? uh-dx, cc-acp vvz po12 n1 np1, vvb, vvb d n2, r-crq pns32 vbb, j cc j, j cc j, r-crq pns32 vbb, vvb vvi d n2, cc pns11 vmb vbi p-acp pn22, p-acp po32 n1,
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for their Salvation, to the end of the World. Thus in regard of Nations. 3. So also in regard of Towns, great Towns, Places, Corporations.
for their Salvation, to the end of the World. Thus in regard of nations. 3. So also in regard of Towns, great Towns, Places, Corporations.
p-acp po32 n1, p-acp dt n1 pp-f dt n1. av p-acp n1 pp-f n2. crd av av p-acp n1 pp-f n2, j n2, n2, n2.
(14) sermon (DIV2)
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What worse Town then that of Capernaum, which afterward was exalted to Heaven? But did Capernaum first come to Christ,
What Worse Town then that of Capernaum, which afterwards was exalted to Heaven? But did Capernaum First come to christ,
q-crq jc n1 cs d pp-f np1, r-crq av vbds vvn p-acp n1? cc-acp vdd np1 ord vvn p-acp np1,
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or did Christ first go to Capernaum? Christ first went to them, Mat. 4. Ye read of several Towns in the Acts of the Apostles that did receive the Gospel by the hands of the Apostles, Iconium, Derbe, Lystra;
or did christ First go to Capernaum? christ First went to them, Mathew 4. You read of several Towns in the Acts of the Apostles that did receive the Gospel by the hands of the Apostles, Iconium, Derbe, Lystra;
cc vdd np1 ord vvb p-acp np1? np1 ord vvd p-acp pno32, np1 crd pn22 vvb pp-f j n2 p-acp dt n2 pp-f dt n2 cst vdd vvi dt n1 p-acp dt n2 pp-f dt n2, np1, np1, np1;
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but did these Towns first seek to the Apostles, and say, Pray come and Preach Christ to us,
but did these Towns First seek to the Apostles, and say, Pray come and Preach christ to us,
cc-acp vdd d n2 ord vvb p-acp dt n2, cc vvi, vvb vvb cc vvb np1 p-acp pno12,
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or did the Apostles first go to them? The Apostles first went with Commission from God to them. Thus in regard of Towns.
or did the Apostles First go to them? The Apostles First went with Commission from God to them. Thus in regard of Towns.
cc vdd dt n2 ord vvb p-acp pno32? dt n2 ord vvd p-acp n1 p-acp np1 p-acp pno32. av p-acp n1 pp-f n2.
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4. And as God dealt thus with Towns, preventing Towns and Corporations with the means of Grace,
4. And as God dealt thus with Towns, preventing Towns and Corporations with the means of Grace,
crd cc p-acp np1 vvd av p-acp n2, vvg n2 cc n2 p-acp dt n2 pp-f n1,
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when they never thought on it, so in regard of Familes.
when they never Thought on it, so in regard of Families.
c-crq pns32 av-x vvd p-acp pn31, av p-acp n1 pp-f n2.
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Who doth not know how God by his mercy did prevent the Family of the Jaylor, converting that Family by his preventing Love? Who doth not know how God dealt by Zacheus and his Family:
Who does not know how God by his mercy did prevent the Family of the Jailor, converting that Family by his preventing Love? Who does not know how God dealt by Zacchaeus and his Family:
q-crq vdz xx vvi c-crq np1 p-acp po31 n1 vdd vvi dt n1 pp-f dt n1, vvg d n1 p-acp po31 vvg n1? q-crq vdz xx vvi c-crq np1 vvd p-acp np1 cc po31 n1:
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Zacheus got up the tree, may be, in curiosity among the multitude to see Christ go by,Zacchaeus god up the tree, may be, in curiosity among the multitude to see christ go by,
np1 vvn a-acp dt n1, vmb vbi, p-acp n1 p-acp dt n1 pc-acp vvi np1 vvi p-acp,
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but Christ seeing him, invites himself to his house, Come down Zacheus, for to day I must abide at thy house.
but christ seeing him, invites himself to his house, Come down Zacchaeus, for to day I must abide At thy house.
cc-acp np1 vvg pno31, vvz px31 p-acp po31 n1, vvb a-acp np1, p-acp p-acp n1 pns11 vmb vvi p-acp po21 n1.
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Did Zacheus first invite Christ? or did Christ first invite himself? Christ first invited himself. Thus in regard of Families.
Did Zacchaeus First invite christ? or did christ First invite himself? christ First invited himself. Thus in regard of Families.
vdd np1 ord vvb np1? cc vdd np1 ord vvb px31? np1 ord vvd px31. av p-acp n1 pp-f n2.
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5. And as for particular souls, you know how it was with Mathew the Publican sitting at the receit of Custome;
5. And as for particular Souls, you know how it was with Matthew the Publican sitting At the receipt of Custom;
crd cc c-acp p-acp j n2, pn22 vvb c-crq pn31 vbds p-acp np1 dt n1 vvg p-acp dt n1 pp-f n1;
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Come and follow me, says Christ, preventing of him.
Come and follow me, Says christ, preventing of him.
vvb cc vvb pno11, vvz np1, vvg pp-f pno31.
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And you know how it was with Paul, I was a Blasphemer, and I was a Persecutor, but I obtained Mercy:
And you know how it was with Paul, I was a Blasphemer, and I was a Persecutor, but I obtained Mercy:
cc pn22 vvb c-crq pn31 vbds p-acp np1, pns11 vbds dt n1, cc pns11 vbds dt n1, cc-acp pns11 vvd n1:
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How so? Did he seek it first? No, sayes he, I went breathing out threatnings against the people of God,
How so? Did he seek it First? No, Says he, I went breathing out threatenings against the people of God,
uh-crq av? vdd pns31 vvi pn31 ord? uh-dx, vvz pns31, pns11 vvd vvg av n2-vvg p-acp dt n1 pp-f np1,
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and God met me, And unhorsed me, God prevented me with his grace and mercy:
and God met me, And unhorsed me, God prevented me with his grace and mercy:
cc np1 vvd pno11, cc vvd pno11, np1 vvd pno11 p-acp po31 n1 cc n1:
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Thus Paul. And pray tell me, what do you think of that whole Chapter, Luke 15? There are three parables;
Thus Paul. And pray tell me, what do you think of that Whole Chapter, Lycia 15? There Are three parables;
av np1. cc vvb vvb pno11, q-crq vdb pn22 vvi pp-f cst j-jn n1, av crd? pc-acp vbr crd n2;
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the parable of the lost Groat, of the lost Sheep, and of the lost Son. The Woman lost her Groat, and swept to find it;
the parable of the lost Groat, of the lost Sheep, and of the lost Son. The Woman lost her Groat, and swept to find it;
dt n1 pp-f dt j-vvn n1, pp-f dt j-vvn n1, cc pp-f dt j-vvn n1 dt n1 vvd po31 n1, cc vvd pc-acp vvi pn31;
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but did the Groat make first towards the woman, or the woman make after the Groat first? The Shepherd lost his Sheep;
but did the Groat make First towards the woman, or the woman make After the Groat First? The Shepherd lost his Sheep;
cc-acp vdd dt n1 vvi ord p-acp dt n1, cc dt n1 vvb p-acp dt n1 ord? dt n1 vvd po31 n1;
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but did the Sheep make first after the Shepherd, or the Shepherd after the Sheep? Indeed it is said concerning the lost Son, that he first takes up a resolution, I will return home to my Father;
but did the Sheep make First After the Shepherd, or the Shepherd After the Sheep? Indeed it is said Concerning the lost Son, that he First Takes up a resolution, I will return home to my Father;
cc-acp vdd dt n1 vvb ord p-acp dt n1, cc dt n1 p-acp dt n1? np1 pn31 vbz vvn vvg dt j-vvn n1, cst pns31 ord vvz a-acp dt n1, pns11 vmb vvi av-an p-acp po11 n1;
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but when his Father saw him afar off, he ran and met him, and imbraced him, and welcomed him home;
but when his Father saw him afar off, he ran and met him, and embraced him, and welcomed him home;
p-acp c-crq po31 n1 vvd pno31 av a-acp, pns31 vvd cc vvd pno31, cc vvd pno31, cc vvd pno31 av-an;
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Why? but to shew that the work of Grace and Mercy shall be all along carryed on in a way of preventing love.
Why? but to show that the work of Grace and Mercy shall be all along carried on in a Way of preventing love.
q-crq? cc-acp pc-acp vvi cst dt n1 pp-f n1 cc n1 vmb vbi d a-acp vvn a-acp p-acp dt n1 pp-f vvg n1.
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Thus it was with the World from the beginning, thus with the Nations of the Jews and Gentiles,
Thus it was with the World from the beginning, thus with the nations of the jews and Gentiles,
av pn31 vbds p-acp dt n1 p-acp dt n1, av p-acp dt n2 pp-f dt np2 cc np1,
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thus with great Towns and Corporations, thus with whole Families, and thus with particular Souls:
thus with great Towns and Corporations, thus with Whole Families, and thus with particular Souls:
av p-acp j n2 cc n2, av p-acp j-jn n2, cc av p-acp j n2:
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It is no new thing therefore for God to walk in a way of preventing love towards the children of men. That is the first.
It is no new thing Therefore for God to walk in a Way of preventing love towards the children of men. That is the First.
pn31 vbz dx j n1 av p-acp np1 pc-acp vvi p-acp dt n1 pp-f vvg n1 p-acp dt n2 pp-f n2. cst vbz dt ord.
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II. Well but then secondly, How, and in what respects will God prevent us with his mercies,II Well but then secondly, How, and in what respects will God prevent us with his Mercies,
crd av p-acp cs ord, c-crq, cc p-acp r-crq n2 vmb np1 vvi pno12 p-acp po31 n2,
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or with his good blessings? He will prevent us with his Mercies, 1. First, In reference to our own deservings;
or with his good blessings? He will prevent us with his mercies, 1. First, In Referente to our own deservings;
cc p-acp po31 j n2? pns31 vmb vvi pno12 p-acp po31 n2, crd ord, p-acp n1 p-acp po12 d n2-vvg;
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when we deserve evil, we shall receive good.
when we deserve evil, we shall receive good.
c-crq pns12 vvb j-jn, pns12 vmb vvi j.
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Is it not a great prevention, when a man shall deserve evil, to receive good? Thus will God deal with men sometimes:
Is it not a great prevention, when a man shall deserve evil, to receive good? Thus will God deal with men sometime:
vbz pn31 xx dt j n1, c-crq dt n1 vmb vvi j-jn, pc-acp vvi j? av vmb np1 vvi p-acp n2 av:
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He hath not dealt with us after our sins, nor rewarded us according to our iniquities. He hath not dealt with us After our Sins, nor rewarded us according to our iniquities.
pns31 vhz xx vvn p-acp pno12 p-acp po12 n2, ccx n1 pno12 p-acp p-acp po12 n2.
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Did not Moses deserve a sharp chiding, and to be beaten out of his excuses,
Did not Moses deserve a sharp chiding, and to be beaten out of his excuses,
vdd xx np1 vvb dt j n-vvg, cc pc-acp vbi vvn av pp-f po31 n2,
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when God sent him upon his work, and he stood excusing the matter so long? Exodus 4. he said, O my Lord, send I pray thee by the hand of him whom thou wilt send:
when God sent him upon his work, and he stood excusing the matter so long? Exodus 4. he said, Oh my Lord, send I pray thee by the hand of him whom thou wilt send:
c-crq np1 vvd pno31 p-acp po31 n1, cc pns31 vvd vvg dt n1 av av-j? fw-la crd pns31 vvd, uh po11 n1, vvb pns11 vvb pno21 p-acp dt n1 pp-f pno31 ro-crq pns21 vm2 vvi:
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and the anger of the Lord was handled against Moses: and the anger of the Lord was handled against Moses:
cc dt n1 pp-f dt n1 vbds vvn p-acp np1:
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What was the issue of it? Instead of blows, mercy, instead of chiding and threatning, a promise;
What was the issue of it? Instead of blows, mercy, instead of chiding and threatening, a promise;
r-crq vbds dt n1 pp-f pn31? av pp-f n2, n1, av pp-f vvg cc vvg, dt n1;
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And he said, is not Aaron the Levite thy Brother, I know that he can speak well, And he said, is not Aaron the Levite thy Brother, I know that he can speak well,
cc pns31 vvd, vbz xx np1 dt np1 po21 n1, pns11 vvb cst pns31 vmb vvi av,
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and lo, behold he cometh forth to meet thee, and when he seeth thee he will be glad in his heart;
and lo, behold he comes forth to meet thee, and when he sees thee he will be glad in his heart;
cc uh, vvb pns31 vvz av pc-acp vvi pno21, cc c-crq pns31 vvz pno21 pns31 vmb vbi j p-acp po31 n1;
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and thou shalt speak unto him, and put words in his mouth, and I will be with thy mouth,
and thou shalt speak unto him, and put words in his Mouth, and I will be with thy Mouth,
cc pns21 vm2 vvi p-acp pno31, cc vvd n2 p-acp po31 n1, cc pns11 vmb vbi p-acp po21 n1,
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and with his mouth, and will teach ye what ye shall do: Here is good in the stead of evil.and with his Mouth, and will teach you what you shall do: Here is good in the stead of evil.
cc p-acp po31 n1, cc vmb vvi pn22 r-crq pn22 vmb vdi: av vbz j p-acp dt n1 pp-f n-jn.
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Thus God prevents us with his mercies, in reference to our own deservings.
Thus God prevents us with his Mercies, in Referente to our own deservings.
av np1 vvz pno12 p-acp po31 n2, p-acp n1 p-acp po12 d n2-vvg.
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2. As God doth prevent us, thus in reference to our own deservings, so he doth prevent us also in reference to his own proceedings of common providence.
2. As God does prevent us, thus in Referente to our own deservings, so he does prevent us also in Referente to his own proceedings of Common providence.
crd p-acp np1 vdz vvi pno12, av p-acp n1 p-acp po12 d n2-vvg, av pns31 vdz vvi pno12 av p-acp n1 p-acp po31 d n2-vvg pp-f j n1.
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Look when God doth give in a mercy, that is beyond the reach of the second cause, that is stronger or greater then the root of the second cause will bear,
Look when God does give in a mercy, that is beyond the reach of the second cause, that is Stronger or greater then the root of the second cause will bear,
n1 c-crq np1 vdz vvi p-acp dt n1, cst vbz p-acp dt n1 pp-f dt ord n1, cst vbz jc cc jc cs dt n1 pp-f dt ord n1 vmb vvi,
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or beyond common providence, then God is said to prevent us with his mercy:
or beyond Common providence, then God is said to prevent us with his mercy:
cc p-acp j n1, cs np1 vbz vvn pc-acp vvi pno12 p-acp po31 n1:
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Now thus God doth many times give in a mercy, that the Root of the second cause cannot bear.
Now thus God does many times give in a mercy, that the Root of the second cause cannot bear.
av av np1 vdz d n2 vvb p-acp dt n1, cst dt n1 pp-f dt ord n1 vmbx vvi.
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So he gave Elizabeth a Child, and Sarah a Child, when they were old;
So he gave Elizabeth a Child, and Sarah a Child, when they were old;
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With this staff came I over this brook (sayes Jacob) and lo, I am become two bands. With this staff Come I over this brook (Says Jacob) and lo, I am become two bans.
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And thus Israel said, A Syrian ready to perish was my Father (Deuteron. 26.5.) and he went down into Aegypt, and sojourned there with a few,
And thus Israel said, A Syrian ready to perish was my Father (Deuteron. 26.5.) and he went down into Egypt, and sojourned there with a few,
cc av np1 vvd, dt jp j pc-acp vvi vbds po11 n1 (fw-gr. crd.) cc pns31 vvd a-acp p-acp np1, cc vvd a-acp p-acp dt d,
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and became there a Nation, Great, Mighty, and Populous. A Syrian ready to perish was my Father:and became there a nation, Great, Mighty, and Populous. A Syrian ready to perish was my Father:
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As if a man should say, I came here to London poor, having but my Pen and Inkhorn by my side,
As if a man should say, I Come Here to London poor, having but my Pen and Inkhorn by my side,
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and now I am risen up to a great Estate, beyond all my own Parts, Wits,
and now I am risen up to a great Estate, beyond all my own Parts, Wits,
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and Endeavours, for the Lord hath prevented me with the blessings of his goodness.
and Endeavours, for the Lord hath prevented me with the blessings of his Goodness.
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Thus God doth sometimes prevent us with his mercy, in reference to his own proceedings of common Providence, or the course of Nature.
Thus God does sometime prevent us with his mercy, in Referente to his own proceedings of Common Providence, or the course of Nature.
av np1 vdz av vvi pno12 p-acp po31 n1, p-acp n1 p-acp po31 d n2-vvg pp-f j n1, cc dt n1 pp-f n1.
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3. And then again Thirdly, As the Lord doth thus prevent us with his mercy in reference to his own proceedings of common providence,
3. And then again Thirdly, As the Lord does thus prevent us with his mercy in Referente to his own proceedings of Common providence,
crd cc av av ord, p-acp dt n1 vdz av vvi pno12 p-acp po31 n1 p-acp n1 p-acp po31 d n2-vvg pp-f j n1,
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so he doth prevent us with his mercy in reference to our own preparedness.
so he does prevent us with his mercy in Referente to our own preparedness.
av pns31 vdz vvi pno12 p-acp po31 n1 p-acp n1 p-acp po12 d n1.
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Look when God doth give in a mercy that we are not prepared for, then God is said to prevent us with his mercy.
Look when God does give in a mercy that we Are not prepared for, then God is said to prevent us with his mercy.
n1 c-crq np1 vdz vvi p-acp dt n1 cst pns12 vbr xx vvn p-acp, cs np1 vbz vvn pc-acp vvi pno12 p-acp po31 n1.
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Now was it not a great and choice mercy for the Ark to be brought home again to Israel? Yet notwithstanding you shall find they were not prepared for it;
Now was it not a great and choice mercy for the Ark to be brought home again to Israel? Yet notwithstanding you shall find they were not prepared for it;
av vbds pn31 xx dt j cc j n1 p-acp dt n1 pc-acp vbi vvn av-an av p-acp np1? av p-acp pn22 vmb vvi pns32 vbdr xx vvn p-acp pn31;
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before they were prepared, God gave them in the Mercy, the Ark came back, 1 Sam. 6. Chapter, but their preparation you read of in the 7 Chap. And Samuel said to all the House of Israel, if you do return unto the Lord with all your hearts,
before they were prepared, God gave them in the Mercy, the Ark Come back, 1 Sam. 6. Chapter, but their preparation you read of in the 7 Chap. And Samuel said to all the House of Israel, if you do return unto the Lord with all your hearts,
c-acp pns32 vbdr vvn, np1 vvd pno32 p-acp dt n1, dt n1 vvd av, crd np1 crd n1, p-acp po32 n1 pn22 vvb pp-f p-acp dt crd np1 np1 np1 vvd p-acp d dt n1 pp-f np1, cs pn22 vdb vvi p-acp dt n1 p-acp d po22 n2,
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then put away the strange Gods, and Ashtaroth;then put away the strange God's, and Ashtaroth;
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and the Children of Israel did put away Baalim & Ashtaroth, and served the Lord onely.
and the Children of Israel did put away Baalim & Ashtaroth, and served the Lord only.
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This was after the Ark came home; so then the Ark returned before they were thus prepared.
This was After the Ark Come home; so then the Ark returned before they were thus prepared.
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And you know what is said in the 57 of Isa. For the iniquity of his Covetousness I was wroth,
And you know what is said in the 57 of Isaiah For the iniquity of his Covetousness I was wroth,
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and smote him, I hid me and was wroth, and he went on frowardly in the way of his heart: and smote him, I hid me and was wroth, and he went on frowardly in the Way of his heart:
cc vvd pno31, pns11 vvd pno11 cc vbds j, cc pns31 vvd a-acp av-j p-acp dt n1 pp-f po31 n1:
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What then? vers. 18. I have seen his wayes and will heal him, I will lead him also,
What then? vers. 18. I have seen his ways and will heal him, I will led him also,
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and restore Comforts to him, and to his Mourners; and restore Comforts to him, and to his Mourners;
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over, and beyond all preparations, for he went on frowardly in the way of his heart,
over, and beyond all preparations, for he went on frowardly in the Way of his heart,
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and he was not prepared but notwithstanding his want of preparation, I have seen his wayes and will heal him,
and he was not prepared but notwithstanding his want of preparation, I have seen his ways and will heal him,
cc pns31 vbds xx vvn cc-acp p-acp po31 n1 pp-f n1, pns11 vhb vvn po31 n2 cc vmb vvi pno31,
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and will restore comforts to him, and to his Mourners.
and will restore comforts to him, and to his Mourners.
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Thus God doth sometimes prevent us with his mercy, in reference to our own preparedness for his mercy.
Thus God does sometime prevent us with his mercy, in Referente to our own preparedness for his mercy.
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4. As God doth prevent us with his mercy, in reference to our preparedness for his mercy,
4. As God does prevent us with his mercy, in Referente to our preparedness for his mercy,
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so he doth prevent us with his mercy, in reference to all our Prayers.
so he does prevent us with his mercy, in Referente to all our Prayers.
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Look when God gives in a mercy before we pray for it, then God is truly said to prevent us with his mercy.
Look when God gives in a mercy before we pray for it, then God is truly said to prevent us with his mercy.
n1 c-crq np1 vvz p-acp dt n1 c-acp pns12 vvb p-acp pn31, cs np1 vbz av-j vvn pc-acp vvi pno12 p-acp po31 n1.
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It is ordinarily said, God will not set in his mercy before our Oven be hot;
It is ordinarily said, God will not Set in his mercy before our Oven be hight;
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but if God should never set in his mercy till our Oven and Hearts be hot in Prayer, we had been an unredeemed people to this day:
but if God should never Set in his mercy till our Oven and Hearts be hight in Prayer, we had been an unredeemed people to this day:
cc-acp cs np1 vmd av-x vvi p-acp po31 n1 p-acp po12 n1 cc n2 vbb j p-acp n1, pns12 vhd vbn dt j-vvn n1 p-acp d n1:
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though God will answer Prayer, yet he will be found also of them that seek him not.
though God will answer Prayer, yet he will be found also of them that seek him not.
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Do ye say, why then should we pray? I answer, that you are to pray, not only because it is your duty to pray,
Do you say, why then should we pray? I answer, that you Are to pray, not only Because it is your duty to pray,
vdb pn22 vvi, uh-crq av vmd pns12 vvi? pns11 vvb, cst pn22 vbr pc-acp vvi, xx av-j c-acp pn31 vbz po22 n1 pc-acp vvi,
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but, the more God works in an extraordinary way, the more it is our duty to be found in the use of ordinary means:
but, the more God works in an extraordinary Way, the more it is our duty to be found in the use of ordinary means:
cc-acp, dt av-dc n1 vvz p-acp dt j n1, dt av-dc pn31 vbz po12 n1 pc-acp vbi vvn p-acp dt n1 pp-f j n2:
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And what if I say, that the same mercy may come as an answer of prayer,
And what if I say, that the same mercy may come as an answer of prayer,
cc r-crq cs pns11 vvb, cst dt d n1 vmb vvi p-acp dt n1 pp-f n1,
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and yet in a way of preventing love too? What say you to the case of Hezekiah? When he was sick he prayed,
and yet in a Way of preventing love too? What say you to the case of Hezekiah? When he was sick he prayed,
cc av p-acp dt n1 pp-f vvg vvb av? q-crq vvb pn22 p-acp dt n1 pp-f np1? c-crq pns31 vbds j pns31 vvd,
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and God heard his prayer, and health came as an answer of prayer, and yet he was prevented,
and God herd his prayer, and health Come as an answer of prayer, and yet he was prevented,
cc np1 vvd po31 n1, cc n1 vvd p-acp dt n1 pp-f n1, cc av pns31 vbds vvn,
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for fifteen years more God gave in to him, which was beyond his prayer.
for fifteen Years more God gave in to him, which was beyond his prayer.
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You know how it was with Zacharias; sayes the Lord, I have heard thy prayer, and gave him a Child,
You know how it was with Zacharias; Says the Lord, I have herd thy prayer, and gave him a Child,
pn22 vvb c-crq pn31 vbds p-acp np1; vvz dt n1, pns11 vhb vvn po21 n1, cc vvd pno31 dt n1,
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yet he did not pray for a Child, for he could not believe that he should have a Child;
yet he did not pray for a Child, for he could not believe that he should have a Child;
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so that God gave him a Child in a way of preventing mercy, and yet it was in answer of prayer too.
so that God gave him a Child in a Way of preventing mercy, and yet it was in answer of prayer too.
av cst np1 vvd pno31 dt n1 p-acp dt n1 pp-f vvg n1, cc av pn31 vbds p-acp n1 pp-f n1 av.
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So here in the Text, Thou hast given him his hearts desire, and hast not with-holden the request of his lips,
So Here in the Text, Thou hast given him his hearts desire, and hast not withholden the request of his lips,
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for thou hast prevented him with the blessings of thy goodness; for thou hast prevented him with the blessings of thy Goodness;
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Why? why although the mercy received may be an answer of prayer in regard of the body of it,
Why? why although the mercy received may be an answer of prayer in regard of the body of it,
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yet it may come in a way of preventing love, as to the moreness of it;
yet it may come in a Way of preventing love, as to the moreness of it;
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so it was with David, so with Hezekiah, and so with Zacharias. That's a fourth thing, God doth sometimes prevent,
so it was with David, so with Hezekiah, and so with Zacharias. That's a fourth thing, God does sometime prevent,
av pn31 vbds p-acp np1, av p-acp np1, cc av p-acp np1. d|vbz dt ord n1, np1 vdz av vvi,
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as in reference to our prayer, giving in mercy beyond all our prayers.
as in Referente to our prayer, giving in mercy beyond all our Prayers.
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5. And then fifthly, As God doth prevent us in reference to our prayers, so in reference to our believing thoughts or expectances.
5. And then fifthly, As God does prevent us in Referente to our Prayers, so in Referente to our believing thoughts or expectances.
crd cc av ord, c-acp np1 vdz vvi pno12 p-acp n1 p-acp po12 n2, av p-acp n1 p-acp po12 j-vvg n2 cc n2.
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When the Lord turned the Captivity of Zion, we were like them that dreamed: why were we as them that dreamed? Why, truly we never looked for it,When the Lord turned the Captivity of Zion, we were like them that dreamed: why were we as them that dreamed? Why, truly we never looked for it,
c-crq dt n1 vvd dt n1 pp-f np1, pns12 vbdr j pno32 cst vvd: q-crq vbdr pns12 p-acp pno32 cst vvd? uh-crq, av-j pns12 av-x vvd p-acp pn31,
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nor expected it, we did not think on it, it was beyond all our expectations.
nor expected it, we did not think on it, it was beyond all our Expectations.
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Thus God doth prevent us sometimes in reference to our expectances, to our faith, and to our thoughts.
Thus God does prevent us sometime in Referente to our expectances, to our faith, and to our thoughts.
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6. As he thus prevents us with his mercy in reference to our thoughts, and faith,
6. As he thus prevents us with his mercy in Referente to our thoughts, and faith,
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and expectance, so in reference to his own promises, and the conditions thereof;
and expectance, so in Referente to his own promises, and the conditions thereof;
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if I promise a man a kindness upon a condition, and do that kindness for him when he hath not performed the condition,
if I promise a man a kindness upon a condition, and do that kindness for him when he hath not performed the condition,
cs pns11 vvb dt n1 dt n1 p-acp dt n1, cc vdb d n1 p-acp pno31 c-crq pns31 vhz xx vvn dt n1,
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then I prevent him with kindness.
then I prevent him with kindness.
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Now the Lord hath promised many a mercy upon a condition, and yet given the mercy when we have not performed the condition;
Now the Lord hath promised many a mercy upon a condition, and yet given the mercy when we have not performed the condition;
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I said (sayes David) I would confess my sin, and thou Lord forgavest my iniquity. I said (Says David) I would confess my since, and thou Lord forgavest my iniquity.
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Lord, thou hast made a promise of forgiveness, upon condition of our confession and humiliation; I did not go so far, I did but say, I would confess my sin,
Lord, thou hast made a promise of forgiveness, upon condition of our Confessi and humiliation; I did not go so Far, I did but say, I would confess my since,
n1, pns21 vh2 vvn dt n1 pp-f n1, p-acp n1 pp-f po12 n1 cc n1; pns11 vdd xx vvi av av-j, pns11 vdd cc-acp vvb, pns11 vmd vvi po11 n1,
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and thou prevented'st me with thy forgiving Love.
and thou prevented'st me with thy forgiving Love.
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Thus now you see, how, and in what respects God doth prevent us with his mercy;
Thus now you see, how, and in what respects God does prevent us with his mercy;
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he doth prevent us with his mercy in reference to our deservings, in reference to his own proceedings of Common Providence, in reference to all our Prayers, in reference to our Faith and Expectance, in reference to our Preparedness, and in reference to his own Promises, and the conditions thereof. That's the Second.
he does prevent us with his mercy in Referente to our deservings, in Referente to his own proceedings of Common Providence, in Referente to all our Prayers, in Referente to our Faith and Expectance, in Referente to our Preparedness, and in Referente to his own Promises, and the conditions thereof. That's the Second.
pns31 vdz vvi pno12 p-acp po31 n1 p-acp n1 p-acp po12 n2-vvg, p-acp n1 p-acp po31 d n2-vvg pp-f j n1, p-acp n1 p-acp d po12 n2, p-acp n1 p-acp po12 n1 cc n1, p-acp n1 p-acp po12 n1, cc p-acp n1 p-acp po31 d vvz, cc dt n2 av. d|vbz dt ord.
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III. Well but then thirdly, what are those choice blessings, wherewith God will prevent his people?III. Well but then Thirdly, what Are those choice blessings, wherewith God will prevent his people?
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What not? But the greater the blessing is, the more it is steeped in Preventing Love. There are outward blessings,
What not? But the greater the blessing is, the more it is steeped in Preventing Love. There Are outward blessings,
q-crq xx? p-acp dt jc dt n1 vbz, dt av-dc pn31 vbz vvn p-acp vvg n1. pc-acp vbr j n2,
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and there are inward blessings, there are temporal blessings, and there are eternal blessings;
and there Are inward blessings, there Are temporal blessings, and there Are Eternal blessings;
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Now though the preventing love of God doth shine forth in all, yet the greater the blessing or the mercy is, the more it is irradiated with the beams of preventing Love. Will ye instance?
Now though the preventing love of God does shine forth in all, yet the greater the blessing or the mercy is, the more it is irradiated with the beams of preventing Love. Will you instance?
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1. First, Will ye instance in the great matter of our Redemption? What greater mercy or blessing then our Redemption, in and by Jesus Christ? that's of Grace;
1. First, Will you instance in the great matter of our Redemption? What greater mercy or blessing then our Redemption, in and by jesus christ? that's of Grace;
crd ord, vmb pn22 n1 p-acp dt j n1 pp-f po12 n1? q-crq jc n1 cc n1 av po12 n1, p-acp cc p-acp np1 np1? d|vbz a-acp n1;
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in whom we have Redemption through his blood, the forgiveness of our sins, according to the riches of his Grace. in whom we have Redemption through his blood, the forgiveness of our Sins, according to the riches of his Grace.
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And when Christ came into the World in reference to our Redemption to take our Nature upon him, do but see what a pack of wicked men were then extant upon the ground, in the Luke 3.1.
And when christ Come into the World in Referente to our Redemption to take our Nature upon him, do but see what a pack of wicked men were then extant upon the ground, in the Lycia 3.1.
cc c-crq np1 vvd p-acp dt n1 p-acp n1 p-acp po12 n1 pc-acp vvi po12 n1 p-acp pno31, vdb p-acp vvi r-crq dt n1 pp-f j n2 vbdr av j p-acp dt n1, p-acp dt av crd.
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Now in the fifteenth year of the Reign of Tiberius Caesar, (there s one) Pontius Pilate being Governour of Judea, (there's another) and Herod being Tetrarch of Galilee, (there's another) and his Brother Philip Tetrarch of Iturea, Annas and Caiphas being High-Priests, the Word of God came unto John the Son of Zacharias in the Wilderness. And why was Christ born in such a time as this,Now in the fifteenth year of the Reign of Tiberius Caesar, (there s one) Pontius Pilate being Governor of Judea, (there's Another) and Herod being Tetrarch of Galilee, (there's Another) and his Brother Philip Tetrarch of Iturea, Annas and Caiaphas being High priests, the Word of God Come unto John the Son of Zacharias in the Wilderness. And why was christ born in such a time as this,
av p-acp dt ord n1 pp-f dt vvi pp-f np1 np1, (pc-acp n1 crd) np1 np1 vbg n1 pp-f np1, (pc-acp|vbz j-jn) cc np1 vbg n1 pp-f np1, (pc-acp|vbz j-jn) cc po31 n1 np1 n1 pp-f np1, npg1 cc npg1 vbg n2, dt n1 pp-f np1 vvd p-acp np1 dt n1 pp-f np1 p-acp dt n1. cc q-crq vbds np1 vvn p-acp d dt n1 c-acp d,
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and among such Company, but all to shew, that the work of our Redemption was to be carried on in a way of Preventing Love.
and among such Company, but all to show, that the work of our Redemption was to be carried on in a Way of Preventing Love.
cc p-acp d n1, cc-acp d pc-acp vvi, cst dt n1 pp-f po12 n1 vbds pc-acp vbi vvn a-acp p-acp dt n1 pp-f vvg n1.
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2. Or will ye instance in the matter of our Conversion: What greater mercy or blessing then our Conversion? yet look into the 33 of Job, and you shall see,
2. Or will you instance in the matter of our Conversion: What greater mercy or blessing then our Conversion? yet look into the 33 of Job, and you shall see,
crd cc vmb pn22 n1 p-acp dt n1 pp-f po12 n1: q-crq jc n1 cc n1 av po12 n1? av vvi p-acp dt crd pp-f n1, cc pn22 vmb vvi,
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how that Mercy comes swimming down the stream of preventing Love. God speaketh once, yea twice, and yet man perceiveth it not;
how that Mercy comes swimming down the stream of preventing Love. God speaks once, yea twice, and yet man perceives it not;
c-crq d n1 vvz vvg a-acp dt n1 pp-f vvg n1. np1 vvz a-acp, uh av, cc av n1 vvz pn31 xx;
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What then? In a dream, in a vision of the night, when deep sleep falleth upon men, in slumbrings upon the bed;
What then? In a dream, in a vision of the night, when deep sleep falls upon men, in slumbrings upon the Bed;
r-crq av? p-acp dt n1, p-acp dt n1 pp-f dt n1, c-crq j-jn n1 vvz p-acp n2, p-acp n2 p-acp dt n1;
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then he openeth the ears of men, and sealeth their instruction. then he Openeth the ears of men, and Sealeth their instruction.
av pns31 vvz dt n2 pp-f n2, cc vvz po32 n1.
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3. Or will ye instance in the matter of our Justification: What greater mercy or blessing then that of our Justification? Yet this also comes swimming down the stream of preventing Love,
3. Or will you instance in the matter of our Justification: What greater mercy or blessing then that of our Justification? Yet this also comes swimming down the stream of preventing Love,
crd cc vmb pn22 n1 p-acp dt n1 pp-f po12 n1: q-crq jc n1 cc n1 av d pp-f po12 n1? av d av vvz vvg a-acp dt n1 pp-f vvg n1,
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for he justifies the ungodly. And in the 4th of the Romans it is said of Abraham, that he was justified, not yet circumcised, for we say, that faith was reckoned to him for righteousness, vers. 9. How was it then reckoned,
for he Justifies the ungodly. And in the 4th of the Romans it is said of Abraham, that he was justified, not yet circumcised, for we say, that faith was reckoned to him for righteousness, vers. 9. How was it then reckoned,
c-acp pns31 vvz dt j. cc p-acp dt ord pp-f dt np1 pn31 vbz vvn pp-f np1, cst pns31 vbds vvn, xx av vvn, c-acp pns12 vvb, cst n1 vbds vvn p-acp pno31 p-acp n1, fw-la. crd q-crq vbds pn31 av vvn,
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When he was in circumcision or in uncircumcision, not in circumcision but in uncircumcision? Why,When he was in circumcision or in uncircumcision, not in circumcision but in uncircumcision? Why,
c-crq pns31 vbds p-acp n1 cc p-acp n1, xx p-acp n1 cc-acp p-acp n1? q-crq,
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why not in circumcision, but in his uncircumcision? but to shew that this mercy of Justification must be carryed on in a way of preventing Love.
why not in circumcision, but in his uncircumcision? but to show that this mercy of Justification must be carried on in a Way of preventing Love.
q-crq xx p-acp n1, cc-acp p-acp po31 n1? cc-acp pc-acp vvi cst d n1 pp-f n1 vmb vbi vvn a-acp p-acp dt n1 pp-f vvg n1.
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4. Or will ye instance in the matter of our Sanctification? What greater mercy then to be truly sanctified? Yet this also comes swimming down the stream of preventing Love;
4. Or will you instance in the matter of our Sanctification? What greater mercy then to be truly sanctified? Yet this also comes swimming down the stream of preventing Love;
crd cc vmb pn22 n1 p-acp dt n1 pp-f po12 n1? q-crq jc n1 cs pc-acp vbi av-j vvn? av d av vvz vvg a-acp dt n1 pp-f vvg n1;
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I will wash ye with clean water: I will wash you with clean water:
pns11 vmb vvi pn22 p-acp j n1:
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Such and such were some of you, but ye are washed, but ye are sanctified in the Name of the Lord. Such and such were Some of you, but you Are washed, but you Are sanctified in the Name of the Lord.
d cc d vbdr d pp-f pn22, cc-acp pn22 vbr vvn, cc-acp pn22 vbr vvn p-acp dt n1 pp-f dt n1.
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This also in a way of preventing Love.
This also in a Way of preventing Love.
d av p-acp dt n1 pp-f vvg n1.
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5. Will ye instance in the matter of Consolation? What greater mercy t•en for a poore drooping soul to be truly comforted? This also comes in a way of preventing Love;
5. Will you instance in the matter of Consolation? What greater mercy t•en for a poor drooping soul to be truly comforted? This also comes in a Way of preventing Love;
crd n1 pn22 n1 p-acp dt n1 pp-f n1? q-crq jc n1 vvn p-acp dt j j-vvg n1 pc-acp vbi av-j vvn? d av vvz p-acp dt n1 pp-f vvg n1;
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e're ever I was aware, before I was aware, saith the Spouse, My Soul was as the Charets of Aminadab;
ever ever I was aware, before I was aware, Says the Spouse, My Soul was as the Charets of Aminadab;
av av pns11 vbds j, c-acp pns11 vbds j, vvz dt n1, po11 n1 vbds p-acp dt n2 pp-f np1;
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I was unwilling to receive the Promise, my Soul refused to be comforted, but, e're ever I was aware, my Soul was as the Charets of a willing people, of Aminadab, that is of a willing people.
I was unwilling to receive the Promise, my Soul refused to be comforted, but, ever ever I was aware, my Soul was as the Charets of a willing people, of Aminadab, that is of a willing people.
pns11 vbds j pc-acp vvi dt n1, po11 n1 vvd pc-acp vbi vvn, cc-acp, av av pns11 vbds j, po11 n1 vbds p-acp dt n2 pp-f dt j n1, pp-f np1, cst vbz pp-f dt j n1.
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When Christ was dead, how sad was Mary; Christ did but come unto her, and say, Mary, and she was comforted.
When christ was dead, how sad was Mary; christ did but come unto her, and say, Marry, and she was comforted.
c-crq np1 vbds j, c-crq j vbds np1; np1 vdd p-acp vvi p-acp pno31, cc vvi, uh, cc pns31 vbds vvn.
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6. Will ye instance in the Revelation of the truths of the times? What greater blessing,
6. Will you instance in the Revelation of the truths of the times? What greater blessing,
crd n1 pn22 n1 p-acp dt n1 pp-f dt n2 pp-f dt n2? q-crq jc n1,
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then for a man to be well acquainted with the truth of the times, in opposition to Antichrist? Now sayes John in the 1 of Revel. (when these truths were given out) I heard a voice behind me;
then for a man to be well acquainted with the truth of the times, in opposition to Antichrist? Now Says John in the 1 of Revel. (when these truths were given out) I herd a voice behind me;
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before I was aware God prevented me, acquainting me with these truths of the Revelations.
before I was aware God prevented me, acquainting me with these truths of the Revelations.
a-acp pns11 vbds j np1 vvd pno11, vvg pno11 p-acp d n2 pp-f dt n2.
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7. Or will ye instance in outward blessings or mercies? then I'le appeal to you;
7. Or will you instance in outward blessings or Mercies? then I'll appeal to you;
crd cc vmb pn22 n1 p-acp j n2 cc n2? av pns11|vmb vvi p-acp pn22;
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In the great turnings of your lives, hath not God prevented you with his blessings? It is true, we are to trade in a way of Prayer to gain outward blessings, and mercies;
In the great turnings of your lives, hath not God prevented you with his blessings? It is true, we Are to trade in a Way of Prayer to gain outward blessings, and Mercies;
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but I say, when ever did you meet with any great turn of your life,
but I say, when ever did you meet with any great turn of your life,
cc-acp pns11 vvb, c-crq av vdd pn22 vvi p-acp d j n1 pp-f po22 n1,
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but it was cast by preventing Love before Prayer came in? So that do ye ask what are those choise blessings wherewith God will prevent his people? You see here what they are.
but it was cast by preventing Love before Prayer Come in? So that do you ask what Are those choice blessings wherewith God will prevent his people? You see Here what they Are.
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So I have done with the third thing.
So I have done with the third thing.
av pns11 vhb vdn p-acp dt ord n1.
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IV. Now Fourthly, Why will God carry on the work of his Mercy in a way of Preventing Love?
IV. Now Fourthly, Why will God carry on the work of his Mercy in a Way of Preventing Love?
np1 av ord, q-crq vmb np1 vvi p-acp dt n1 pp-f po31 n1 p-acp dt n1 pp-f vvg n1?
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1. First, Because the heart of God is full of love to the children of men.
1. First, Because the heart of God is full of love to the children of men.
crd ord, c-acp dt n1 pp-f np1 vbz j pp-f n1 p-acp dt n2 pp-f n2.
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Ordinary love will shew kindness upon kindness;
Ordinary love will show kindness upon kindness;
j n1 vmb vvi n1 p-acp n1;
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but where the heart is full of love, it delights to prevent the person loved with kindness.
but where the heart is full of love, it delights to prevent the person loved with kindness.
cc-acp c-crq dt n1 vbz j pp-f n1, pn31 n2 pc-acp vvi dt n1 vvd p-acp n1.
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Now the heart of God is full of love for the children of men. That's one thing.
Now the heart of God is full of love for the children of men. That's one thing.
av dt n1 pp-f np1 vbz j pp-f n1 p-acp dt n2 pp-f n2. d|vbz crd n1.
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2. God will so carry on the work of his Grace and mercy, that all his mercies and blessings now may be conformed to the womb that bare them. The Child follows the womb that bare it:
2. God will so carry on the work of his Grace and mercy, that all his Mercies and blessings now may be conformed to the womb that bore them. The Child follows the womb that bore it:
crd np1 vmb av vvi p-acp dt n1 pp-f po31 n1 cc n1, cst d po31 n2 cc n2 av vmb vbi vvn p-acp dt n1 cst vvd pno32. dt n1 vvz dt n1 cst vvd pn31:
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The first in every Kind is the Rule of the rest. Now Election is the womb of all our mercies;
The First in every Kind is the Rule of the rest. Now Election is the womb of all our Mercies;
dt ord p-acp d j vbz dt n1 pp-f dt n1. av n1 vbz dt n1 pp-f d po12 n2;
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and doth not preventing Love sway there? I have loved Jacob, and hated Esau, before they had done either good or evil; there's preventing love.
and does not preventing Love sway there? I have loved Jacob, and hated Esau, before they had done either good or evil; there's preventing love.
cc vdz xx vvg n1 vvi a-acp? pns11 vhb vvn np1, cc j-vvn np1, c-acp pns32 vhd vdn d j cc j-jn; pc-acp|vbz vvg n1.
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Now I say, God will so carry on the work of his mercy, that all his mercies and blessings may be conformed to their first original Election, and there preventing mercy is very sweet.
Now I say, God will so carry on the work of his mercy, that all his Mercies and blessings may be conformed to their First original Election, and there preventing mercy is very sweet.
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3. But thirdly, God will so carry on the work of his mercy, as it may be most taking and effective upon the souls of the children of men;
3. But Thirdly, God will so carry on the work of his mercy, as it may be most taking and effective upon the Souls of the children of men;
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and what is more taking then preventing love? What more Operative, what more Powerfull, what more taking I say? You know the Parable;
and what is more taking then preventing love? What more Operative, what more Powerful, what more taking I say? You know the Parable;
cc q-crq vbz av-dc vvg cs vvg n1? q-crq dc j-jn, q-crq av-dc j, r-crq n1 vvg pns11 vvb? pn22 vvb dt n1;
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some were invited to the Supper, and some not invited, some came, and some came not;
Some were invited to the Supper, and Some not invited, Some Come, and Some Come not;
d vbdr vvn p-acp dt n1, cc d xx vvn, d vvd, cc d vvd xx;
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who were those that came? who were those that came not? those that came not, were such as were invited;
who were those that Come? who were those that Come not? those that Come not, were such as were invited;
r-crq vbdr d cst vvd? q-crq vbdr d cst vvd xx? d cst vvd xx, vbdr d c-acp vbdr vvn;
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those that came, were such as were in the Lanes, High-wayes and Hedges, compelled to come in.
those that Come, were such as were in the Lanes, Highways and Hedges, compelled to come in.
d cst vvd, vbdr d c-acp vbdr p-acp dt n2, n2 cc n2, vvd pc-acp vvi p-acp.
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Ay, preventing love is the most taking;
Ay, preventing love is the most taking;
uh, vvg n1 vbz dt av-ds vvg;
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now God will so carry on the work of his mercy, as it may be most taking,
now God will so carry on the work of his mercy, as it may be most taking,
av np1 vmb av vvi p-acp dt n1 pp-f po31 n1, c-acp pn31 vmb vbi av-ds vvg,
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and most effective upon the souls of the children of men.
and most effective upon the Souls of the children of men.
cc av-ds j p-acp dt n2 pp-f dt n2 pp-f n2.
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4. Again, God will so carry on his mercy, as that it may be holding and sure. The more any mercy is laid upon that which is in God himself, and the less laid upon that which is in us, the more holding and sure it is:
4. Again, God will so carry on his mercy, as that it may be holding and sure. The more any mercy is laid upon that which is in God himself, and the less laid upon that which is in us, the more holding and sure it is:
crd av, np1 vmb av vvi p-acp po31 n1, c-acp cst pn31 vmb vbi vvg cc j. dt av-dc d n1 vbz vvn p-acp d r-crq vbz p-acp np1 px31, cc dt av-dc vvn p-acp d r-crq vbz p-acp pno12, dt dc vvg cc j pn31 vbz:
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Now Mercy laid upon Grace is sure, and therefore God will carry on the work of his Mercy in a way of preventing love, that his mercy may be sure, that it may be holding.
Now Mercy laid upon Grace is sure, and Therefore God will carry on the work of his Mercy in a Way of preventing love, that his mercy may be sure, that it may be holding.
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5. Again, God will so carry on the work of his mercy, as that it may be most ingaging, and most obliging with the hearts of men.
5. Again, God will so carry on the work of his mercy, as that it may be most engaging, and most obliging with the hearts of men.
crd av, np1 vmb av vvi p-acp dt n1 pp-f po31 n1, c-acp cst pn31 vmb vbi av-ds vvg, cc ds vvg p-acp dt n2 pp-f n2.
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What is there in all the world that is more ingaging to an ingenious spirit then Grace? And what is there more gracious then preventing love? Thereby a soul is engaged to God.
What is there in all the world that is more engaging to an ingenious Spirit then Grace? And what is there more gracious then preventing love? Thereby a soul is engaged to God.
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Ah sayes a poor soul, I was going on in the way of my sin, lay snorting in my sin,
Ah sayes a poor soul, I was going on in the Way of my since, lay snorting in my since,
uh zz dt j n1, pns11 vbds vvg a-acp p-acp dt n1 pp-f po11 n1, vvb vvg p-acp po11 n1,
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and never thought on the good wayes of God, unless it were to oppose them, and speak against them;
and never Thought on the good ways of God, unless it were to oppose them, and speak against them;
cc av-x vvd p-acp dt j n2 pp-f np1, cs pn31 vbdr p-acp vvb pno32, cc vvi p-acp pno32;
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but then, before I was aware, I know not how, God did reveal himself, and his wayes to me;
but then, before I was aware, I know not how, God did reveal himself, and his ways to me;
cc-acp av, c-acp pns11 vbds j, pns11 vvb xx c-crq, np1 vdd vvi px31, cc po31 n2 p-acp pno11;
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Oh now what shall I do for God! I will spend, and be spent for God;O now what shall I do for God! I will spend, and be spent for God;
uh av r-crq vmb pns11 vdi p-acp np1 pns11 vmb vvi, cc vbi vvn p-acp np1;
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any thing for Christ, who hath thus overcome me with his preventing love. Of all those that are called the Ancients, Austin did most magnifie the Grace of God;any thing for christ, who hath thus overcome me with his preventing love. Of all those that Are called the Ancients, Austin did most magnify the Grace of God;
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Bradwardin called him the Son of Grace; and of all in those dayes, none that we read of tasted so much of the preventing mercy of God as he:Bradwardine called him the Son of Grace; and of all in those days, none that we read of tasted so much of thee preventing mercy of God as he:
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When he was young he prayed for the mortification of his sin, and yet he confesses that he secretly desired that God would not grant his prayer, yet God prevented his prayer.
When he was young he prayed for the mortification of his since, and yet he Confesses that he secretly desired that God would not grant his prayer, yet God prevented his prayer.
c-crq pns31 vbds j pns31 vvd p-acp dt n1 pp-f po31 n1, cc av pns31 vvz cst pns31 av-jn vvd cst np1 vmd xx vvi po31 n1, av np1 vvn po31 n1.
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Another time being alone, he heard a voice saying, tolle lege, tolle lege, take and read, take and read;
another time being alone, he herd a voice saying, Take lege, Take lege, take and read, take and read;
j-jn n1 vbg j, pns31 vvd dt n1 vvg, fw-la fw-la, fw-la fw-la, vvb cc vvn, vvb cc vvn;
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and he opened the Bible, and pitched upon some words in the first of John, that proved the beginning of his Conversion. Another time going a Journey, he misses his way,
and he opened the bible, and pitched upon Some words in the First of John, that proved the beginning of his Conversion. another time going a Journey, he misses his Way,
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and missing his way, he escaped his Enemies that lay in the way for him;
and missing his Way, he escaped his Enemies that lay in the Way for him;
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several times God prevented him, insomuch that he brake out into this expression, Lord, I did not first come to thee,
several times God prevented him, insomuch that he brake out into this expression, Lord, I did not First come to thee,
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but thou didst first come and stir me up to come unto thee. but thou didst First come and stir me up to come unto thee.
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And who ever magnified the freeness of the riches of the Grace of God like Paul? and why? Of all the men in the world, he lay under the greatest preventions of Divine Love:
And who ever magnified the freeness of the riches of the Grace of God like Paul? and why? Of all the men in the world, he lay under the greatest preventions of Divine Love:
cc r-crq av vvd dt n1 pp-f dt n2 pp-f dt n1 pp-f np1 av-j np1? cc q-crq? pp-f d dt n2 p-acp dt n1, pns31 vvd p-acp dt js n2 pp-f j-jn n1:
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no wonder therefore Paul of all men magnified the free Grace of God, for he of all other lay under the preventions of Divine Love.
no wonder Therefore Paul of all men magnified the free Grace of God, for he of all other lay under the preventions of Divine Love.
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6. Again further, God will so carry on the work of his Grace, and Mercy, that no flesh may glory in it self, that we may not rest upon any thing that we do, or have, or suffer. When we are to come to duty, we are unwilling to it;
6. Again further, God will so carry on the work of his Grace, and Mercy, that no Flesh may glory in it self, that we may not rest upon any thing that we do, or have, or suffer. When we Are to come to duty, we Are unwilling to it;
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after we have performed it, we are as apt to rest upon it, as before we were unwilling to come unto it:
After we have performed it, we Are as apt to rest upon it, as before we were unwilling to come unto it:
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what is the reason, but because men think that they do come to God before God comes to them;
what is the reason, but Because men think that they do come to God before God comes to them;
q-crq vbz dt n1, cc-acp c-acp n2 vvb cst pns32 vdb vvi p-acp np1 p-acp np1 vvz p-acp pno32;
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but let a man be once fully convinced of Gods preventing Love, and he rests no more upon what he doth,
but let a man be once Fully convinced of God's preventing Love, and he rests no more upon what he does,
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but sayes he then, if God hath prevented me in reference to my prayer, why should I rest on my prayer,
but Says he then, if God hath prevented me in Referente to my prayer, why should I rest on my prayer,
cc-acp vvz pns31 av, cs np1 vhz vvn pno11 p-acp n1 p-acp po11 n1, q-crq vmd pns11 vvb p-acp po11 n1,
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if God hath prevented me in reference to my duty, why should I rest on my duty, sayes Paul to the Corinthians, He calleth things that are not, that no flesh may glory in his sight, And in Job 33, sayes Elihu there, In deep sleep, in a dream, in a vision of the night,
if God hath prevented me in Referente to my duty, why should I rest on my duty, Says Paul to the Corinthians, He calls things that Are not, that no Flesh may glory in his sighed, And in Job 33, Says Elihu there, In deep sleep, in a dream, in a vision of the night,
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when deep sleep falleth upon men, in slumbrings upon the bed, then he openeth the ears of men, and sealeth their instruction; when deep sleep falls upon men, in slumbrings upon the Bed, then he Openeth the ears of men, and Sealeth their instruction;
c-crq j-jn n1 vvz p-acp n2, p-acp n2 p-acp dt n1, cs pns31 vvz dt n2 pp-f n2, cc vvz po32 n1;
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Why? That he may withdraw man from his purpose, and hide pride from man.
Why? That he may withdraw man from his purpose, and hide pride from man.
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There is no such way in the World to take down the pride of man, to keep him from resting upon duty,
There is no such Way in the World to take down the pride of man, to keep him from resting upon duty,
pc-acp vbz dx d n1 p-acp dt n1 pc-acp vvi a-acp dt n1 pp-f n1, pc-acp vvi pno31 p-acp vvg p-acp n1,
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as to be well seen, well experienced, in the preventing love of God:
as to be well seen, well experienced, in the preventing love of God:
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And therefore God carries on the work of his Grace and Mercy in a way of preventing love, that no flesh may glory in it self.
And Therefore God carries on the work of his Grace and Mercy in a Way of preventing love, that no Flesh may glory in it self.
cc av np1 vvz p-acp dt n1 pp-f po31 n1 cc n1 p-acp dt n1 pp-f vvg n1, cst dx n1 vmb vvi p-acp pn31 n1.
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7. God will so carry on the work of his mercy and goodnesse, and of his grace, that men may be made most gracious, and in case they sin against him, they may be reduced to true repentance.
7. God will so carry on the work of his mercy and Goodness, and of his grace, that men may be made most gracious, and in case they sin against him, they may be reduced to true Repentance.
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What is there in all the World will make one so gracious as a sight of Grace? and what gives one a greater sight of Grace,
What is there in all the World will make one so gracious as a sighed of Grace? and what gives one a greater sighed of Grace,
q-crq vbz a-acp p-acp d dt n1 vmb vvi pi av j c-acp dt n1 pp-f n1? cc q-crq vvz crd dt jc n1 pp-f n1,
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then preventing love? And what is there in all the world that will reduce a soul to true repentance (having sinned) like preventing love? It is said of Peter, he went out and wept bitterly;
then preventing love? And what is there in all the world that will reduce a soul to true Repentance (having sinned) like preventing love? It is said of Peter, he went out and wept bitterly;
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all his tears came out of the eyes of preventing Grace; Christ looked upon him first, it was preventing love that brought forth that repentance.all his tears Come out of the eyes of preventing Grace; christ looked upon him First, it was preventing love that brought forth that Repentance.
d po31 n2 vvd av pp-f dt n2 pp-f vvg n1; np1 vvd p-acp pno31 ord, pn31 vbds vvg n1 cst vvd av d n1.
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I say, no such way to reduce a poor soul that hath sinned to true Repentance,
I say, no such Way to reduce a poor soul that hath sinned to true Repentance,
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as the consideration of Gods preventing love.
as the consideration of God's preventing love.
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Do you therefore ask why God is pleased to carry on his mercy thus, in a way of preventing love;
Do you Therefore ask why God is pleased to carry on his mercy thus, in a Way of preventing love;
vdb pn22 av vvb c-crq np1 vbz vvn pc-acp vvi p-acp po31 n1 av, p-acp dt n1 pp-f vvg n1;
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for these six or seven reasons. And so you have the fourth thing.
for these six or seven Reasons. And so you have the fourth thing.
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V. Well but then in the fifth place, What is there in this preventing love that is so sweet to a gracious soul, to a thankful heart?V. Well but then in the fifth place, What is there in this preventing love that is so sweet to a gracious soul, to a thankful heart?
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1. The more immediately that any mercy doth come out or Gods hand, and the less it runs through ours, the more sweet it is.
1. The more immediately that any mercy does come out or God's hand, and the less it runs through ours, the more sweet it is.
crd dt dc av-j cst d n1 vdz vvi av cc n2 n1, cc dt av-dc pn31 vvz p-acp png12, dt av-dc j pn31 vbz.
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Water is sweetest out of the Fountain.
Water is Sweetest out of the Fountain.
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Now preventing mercy comes immediately out of the hands of God, and runs not through our hand at all,
Now preventing mercy comes immediately out of the hands of God, and runs not through our hand At all,
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nor through the hand of the second cause at all, therefore must needs be very sweet.
nor through the hand of the second cause At all, Therefore must needs be very sweet.
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But Secondly, The more costless, or less costly to us, any mercy is, the sweeter it is.
But Secondly, The more costless, or less costly to us, any mercy is, the Sweeten it is.
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Possibly a kindness may cost more to keep it, then it is worth. Suppose a man promise me or give me wood;
Possibly a kindness may cost more to keep it, then it is worth. Suppose a man promise me or give me wood;
av-j dt n1 vmb vvi av-dc pc-acp vvi pn31, cs pn31 vbz j. vvb dt n1 vvb pno11 cc vvb pno11 n1;
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the cutting down of the wood, and bringing it home, may cost me more then the wood is worth:
the cutting down of the wood, and bringing it home, may cost me more then the wood is worth:
dt n-vvg a-acp pp-f dt n1, cc vvg pn31 av-an, vmb vvi pno11 av-dc cs dt n1 vbz j:
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So a kindness may cost one more care then the thing it self doth amount unto.
So a kindness may cost one more care then the thing it self does amount unto.
av dt n1 vmb vvi pi dc n1 cs dt n1 pn31 n1 vdz vvi p-acp.
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But now preventing mercy cost me nothing, it is cut down to my hand, it is brought into my hand, it is costless mercy, it cost me nothing, surely therefore it is very sweet.
But now preventing mercy cost me nothing, it is Cut down to my hand, it is brought into my hand, it is costless mercy, it cost me nothing, surely Therefore it is very sweet.
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3. But then again Thirdly, The more perfect, and compleat, and entire any mercy is, the sweeter it is.
3. But then again Thirdly, The more perfect, and complete, and entire any mercy is, the Sweeten it is.
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Half-mercies are not so sweet as whole. Preventing mercy is compleat and entire.Half-mercies Are not so sweet as Whole. Preventing mercy is complete and entire.
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In the 16 of Ezek. you may see what a compleat mercy is there given, I washed thee with water (vers. 9.) I throughly washed away thy Blood,
In the 16 of Ezekiel you may see what a complete mercy is there given, I washed thee with water (vers. 9.) I thoroughly washed away thy Blood,
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and I annoynted thee with oyntment, I cloathed thee also with broydered work, and shod thee with Badgers skin;
and I anointed thee with ointment, I clothed thee also with broidered work, and shod thee with Badgers skin;
cc pns11 vvd pno21 p-acp n1, pns11 vvd pno21 av p-acp j-vvn n1, cc j pno21 p-acp np1 n1;
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and I girded thee about with fine linnen, and I covered thee with silk;
and I girded thee about with fine linen, and I covered thee with silk;
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I decked thee also with Ornaments, and I put bracelets upon thine hands, and a Chain on thy neck,
I decked thee also with Ornament, and I put bracelets upon thine hands, and a Chain on thy neck,
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and I put a Jewel on thy forehead, and ear-rings in thine eares; and a beautifull Crown upon thine head; and so he goes on.and I put a Jewel on thy forehead, and earrings in thine ears; and a beautiful Crown upon thine head; and so he Goes on.
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What mercy was this? It was preventing mercy, I passed by thee, and saw thee polluted in thy own blood,
What mercy was this? It was preventing mercy, I passed by thee, and saw thee polluted in thy own blood,
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and said unto thee when thou wast in thy blood, live, yea, I said unto thee when thou wast in thy bloody, live. and said unto thee when thou wast in thy blood, live, yea, I said unto thee when thou wast in thy bloody, live.
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So then, preventing mercy is the most compleat mercy;
So then, preventing mercy is the most complete mercy;
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and it must needs be so, for it comes immediately out of Gods hand, and not through the hand of the second cause.
and it must needs be so, for it comes immediately out of God's hand, and not through the hand of the second cause.
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That that comes immediately put of Gods hand, not running through the hand of the second cause, is most compleat.
That that comes immediately put of God's hand, not running through the hand of the second cause, is most complete.
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Upon this account our Justification is more perfect and compleat then our Sanctification, because it comes immediately out of the hand of God,
Upon this account our Justification is more perfect and complete then our Sanctification, Because it comes immediately out of the hand of God,
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and not out of our own hand. In Justification our guilt is removed, in Sanctification our filth is removed;
and not out of our own hand. In Justification our guilt is removed, in Sanctification our filth is removed;
cc xx av pp-f po12 d n1. p-acp n1 po12 n1 vbz vvn, p-acp n1 po12 n1 vbz vvn;
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our guilt is offensive to our selves, our filth is offensive to God: Now one would think, God should rather take away all our filth that is offensive to himself,
our guilt is offensive to our selves, our filth is offensive to God: Now one would think, God should rather take away all our filth that is offensive to himself,
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then all our guilt that is offensive to us;
then all our guilt that is offensive to us;
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no, but our Justification is perfect, our Sanctification not perfect; why? because our Justification comes immediately out of the hand of God,
no, but our Justification is perfect, our Sanctification not perfect; why? Because our Justification comes immediately out of the hand of God,
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and doth not run through our own hand;
and does not run through our own hand;
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for though we be justified by our Faith, yet it is as Faith is Gods Instrument, not as our act: Now the more immediately that any mercy comes out of the hand of God,
for though we be justified by our Faith, yet it is as Faith is God's Instrument, not as our act: Now the more immediately that any mercy comes out of the hand of God,
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and the less out of our hand, the more perfect and compleat it is: So doth preventing mercy do, and therefore must needs be very sweet.
and the less out of our hand, the more perfect and complete it is: So does preventing mercy do, and Therefore must needs be very sweet.
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4. Again Fourthly, The more that any mercy doth correct difficulty and sweeten duty, the sweeter is that mercy.
4. Again Fourthly, The more that any mercy does correct difficulty and sweeten duty, the Sweeten is that mercy.
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Now preventing love doth correct difficulty, and it doth sweeten duty: See it in Zacheus; what an hard and great work was he upon!
Now preventing love does correct difficulty, and it does sweeten duty: See it in Zacchaeus; what an hard and great work was he upon!
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Lord (sayes he) the half of my goods I give to the poor: Lord (Says he) the half of my goods I give to the poor:
n1 (vvz pns31) dt n-jn pp-f po11 n2-j pns11 vvb p-acp dt j:
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Stay then, suppose his Estate was a thousand pounds, he would have but five hundred pounds left;
Stay then, suppose his Estate was a thousand pounds, he would have but five hundred pounds left;
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and Lord, sayes he, If I have taken any thing from any man by false accusation, I restore him fourfold.
and Lord, Says he, If I have taken any thing from any man by false accusation, I restore him fourfold.
cc n1, vvz pns31, cs pns11 vhb vvn d n1 p-acp d n1 p-acp j n1, pns11 vvb pno31 vvi.
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Suppose he had wronged men to the value of a hundred pounds, there's four hundred pounds more gone,
Suppose he had wronged men to the valve of a hundred pounds, there's four hundred pounds more gone,
vvb pns31 vhd vvn n2 p-acp dt n1 pp-f dt crd n2, pc-acp|vbz crd crd n2 av-dc vvn,
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so there's but a hundred pounds left of a thousand: What an hard work is this!
so there's but a hundred pounds left of a thousand: What an hard work is this!
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yet mark how easily he comes off to this hard work, Behold Lord: why he had drunk deep of preventing love, Zacheus come down, sayes Christ, for to day I must abide at thine house.
yet mark how Easily he comes off to this hard work, Behold Lord: why he had drunk deep of preventing love, Zacchaeus come down, Says christ, for to day I must abide At thine house.
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Christ doth not come and say, Zacheus, give half thy goods to the poor, and if thou hast wronged any man, restore him fourfold,
christ does not come and say, Zacchaeus, give half thy goods to the poor, and if thou hast wronged any man, restore him fourfold,
np1 vdz xx vvi cc vvi, np1, vvb j-jn po21 n2-j p-acp dt j, cc cs pns21 vh2 vvn d n1, vvb pno31 vvi,
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and then I will come to thy house;
and then I will come to thy house;
cc av pns11 vmb vvi p-acp po21 n1;
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no, but Zacheus, Come down, for this day I must abide at thy house, preventing him with his love,
no, but Zacchaeus, Come down, for this day I must abide At thy house, preventing him with his love,
uh-dx, cc-acp np1, vvb a-acp, p-acp d n1 pns11 vmb vvi p-acp po21 n1, vvg pno31 p-acp po31 n1,
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and then this hard work comes off easily.
and then this hard work comes off Easily.
cc av d j n1 vvz a-acp av-j.
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There is nothing will correct difficulty and sweeten duty more then preventing love, therefore preventing love must needs be sweet.
There is nothing will correct difficulty and sweeten duty more then preventing love, Therefore preventing love must needs be sweet.
pc-acp vbz pix vmb vvi n1 cc vvb n1 av-dc cs vvg n1, av vvg n1 vmb av vbi j.
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And thus now you see what there is in preventing love, that is so sweet to a gracious soul. That is the Fifth. VI.
And thus now you see what there is in preventing love, that is so sweet to a gracious soul. That is the Fifth. VI.
cc av av pn22 vvb r-crq a-acp vbz p-acp vvg n1, cst vbz av j p-acp dt j n1. cst vbz dt ord. crd.
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But now Sixthly and Lastly, You will say, Suppose I have tasted of preventing love and mercy, suppose I have had experience of it,
But now Sixthly and Lastly, You will say, Suppose I have tasted of preventing love and mercy, suppose I have had experience of it,
p-acp av j cc ord, pn22 vmb vvi, vvb pns11 vhb vvn pp-f vvg n1 cc n1, vvb pns11 vhb vhn n1 pp-f pn31,
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for I must needs say, this is my case;
for I must needs say, this is my case;
c-acp pns11 vmb av vvi, d vbz po11 n1;
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for I was going on in the way of my sin, and God prevented me many a time with his preventing Grace:
for I was going on in the Way of my since, and God prevented me many a time with his preventing Grace:
c-acp pns11 vbds vvg a-acp p-acp dt n1 pp-f po11 n1, cc np1 vvd pno11 d dt n1 p-acp po31 vvg n1:
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I have been backward to, and dull in duty, and God hath many a time prevented me with assisting Grace: I have been full of unbeleef,
I have been backward to, and dull in duty, and God hath many a time prevented me with assisting Grace: I have been full of unbelief,
pns11 vhb vbn av-j p-acp, cc j p-acp n1, cc np1 vhz d dt n1 vvd pno11 p-acp vvg n1: pns11 vhb vbn j pp-f n1,
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and said, I am cast off, and shall never see the face of God again, but the Lord hath prevented me with his comforting grace, and with the shines of his face: I was galloping to Hell as fast as I could,
and said, I am cast off, and shall never see the face of God again, but the Lord hath prevented me with his comforting grace, and with the shines of his face: I was galloping to Hell as fast as I could,
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but God hath prevented me with his saving Grace. And as for my outward Estate in the World, I was low,
but God hath prevented me with his Saving Grace. And as for my outward Estate in the World, I was low,
cc-acp np1 vhz vvn pno11 p-acp po31 vvg n1. cc c-acp p-acp po11 j n1 p-acp dt n1, pns11 vbds j,
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and knew not what to do, and God prevented me with such a Gift, such a House and Land;
and knew not what to do, and God prevented me with such a Gift, such a House and Land;
cc vvd xx r-crq pc-acp vdi, cc np1 vvn pno11 p-acp d dt n1, d dt n1 cc n1;
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what hath my life been but a Bundle of preventing mercy; if any have drunk deep of this preventing grace, I may say, I have much more. Now what is my Duty that doth flow from hence?
what hath my life been but a Bundle of preventing mercy; if any have drunk deep of this preventing grace, I may say, I have much more. Now what is my Duty that does flow from hence?
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1. If you have tasted of Gods preventing love and mercy, if God hath indeed prevented you with the blessings of his goodness, why then should not your hearts be filled with the sense thereof? why should not your thoughts be much thereupon? How God hath prevented you at such a time, in such a thing.
1. If you have tasted of God's preventing love and mercy, if God hath indeed prevented you with the blessings of his Goodness, why then should not your hearts be filled with the sense thereof? why should not your thoughts be much thereupon? How God hath prevented you At such a time, in such a thing.
crd cs pn22 vhb vvn pp-f ng1 vvg n1 cc n1, cs np1 vhz av vvn pn22 p-acp dt n2 pp-f po31 n1, uh-crq av vmd xx po22 n2 vbb vvn p-acp dt n1 av? q-crq vmd xx po22 n2 vbb d av? c-crq np1 vhz vvn pn22 p-acp d dt n1, p-acp d dt n1.
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The more sense you have of Gods preventing love and mercy, the more humbly you will walk with God,
The more sense you have of God's preventing love and mercy, the more humbly you will walk with God,
dt dc n1 pn22 vhb pp-f ng1 vvg n1 cc n1, dt av-dc av-j pn22 vmb vvi p-acp np1,
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and the more closely, especially considering that God will not upbraid you. If a man takes a Beggar from the Dunghil,
and the more closely, especially considering that God will not upbraid you. If a man Takes a Beggar from the Dunghill,
cc dt av-dc av-j, av-j vvg cst np1 vmb xx vvi pn22. cs dt n1 vvz dt vvb p-acp dt n1,
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and makes her his Wife, prevents her with his love and kindness, the sense of his preventing love, will make her walk humbly all her dayes,
and makes her his Wife, prevents her with his love and kindness, the sense of his preventing love, will make her walk humbly all her days,
cc vvz pno31 po31 n1, vvz pno31 p-acp po31 n1 cc n1, dt n1 pp-f po31 vvg n1, vmb vvi pno31 vvi av-j d po31 n2,
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unless the man upbraid her with it; if he upbraids her with it, it will not make her walk humbly;
unless the man upbraid her with it; if he upbraids her with it, it will not make her walk humbly;
cs dt n1 vvi pno31 p-acp pn31; cs pns31 vvz pno31 p-acp pn31, pn31 vmb xx vvi pno31 vvi av-j;
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but unless he upbraids her with it, the sense of it will make her walk humbly all her dayes.
but unless he upbraids her with it, the sense of it will make her walk humbly all her days.
cc-acp cs pns31 vvz pno31 p-acp pn31, dt n1 pp-f pn31 vmb vvi pno31 vvi av-j d po31 n2.
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Friends, God doth prevent us with his love, and will not upbraid us with his preventions;
Friends, God does prevent us with his love, and will not upbraid us with his preventions;
ng1, np1 vdz vvi pno12 p-acp po31 n1, cc vmb xx vvi pno12 p-acp po31 n2;
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and therefore why should we not walk humbly, and why should we not think much thereon,
and Therefore why should we not walk humbly, and why should we not think much thereon,
cc av q-crq vmd pns12 xx vvi av-j, cc q-crq vmd pns12 xx vvi d av,
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and have our hearts filled with the sense thereof.
and have our hearts filled with the sense thereof.
cc vhb po12 n2 vvn p-acp dt n1 av.
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The more necessary and useful any mercy is, the more we are engaged to think thereon.
The more necessary and useful any mercy is, the more we Are engaged to think thereon.
dt dc j cc j d n1 vbz, dt av-dc pns12 vbr vvn pc-acp vvi av.
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Some mercies are more necessary, and some less necessary. Those mercies and blessings we put God upon the giving of with our own desires, we may suspect are less necessary; but those that God gives us in a way of preventing love, we may think them most necessary. This is the w•y of preventing love,
some Mercies Are more necessary, and Some less necessary. Those Mercies and blessings we put God upon the giving of with our own Desires, we may suspect Are less necessary; but those that God gives us in a Way of preventing love, we may think them most necessary. This is the w•y of preventing love,
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surely therefore we are ingaged to think much thereon; thus ye become Gods Darlings by his preventing love. The World hath its Darlings:
surely Therefore we Are engaged to think much thereon; thus you become God's Darlings by his preventing love. The World hath its Darlings:
av-j av pns12 vbr vvn pc-acp vvi d av; av pn22 vvb n2 n2-jn p-acp po31 vvg n1. dt n1 vhz po31 n2-jn:
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such a one lyes long in bed, takes little pains, yet the World flows in upon him, the World prevents him, he is the Worlds Darling; another man is up early and late, takes a great deal of pains,
such a one lies long in Bed, Takes little pains, yet the World flows in upon him, the World prevents him, he is the World's Darling; Another man is up early and late, Takes a great deal of pains,
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and yet is Poor; but here's a man, do what he will, yet he grows Rich, for he is the Worlds Darling: So now you have blessing upon blessing,
and yet is Poor; but here's a man, do what he will, yet he grows Rich, for he is the World's Darling: So now you have blessing upon blessing,
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and in a way of prevention, What doth this argue, but that you are Gods Darlings? And will you not think much of this? O think much thereon.
and in a Way of prevention, What does this argue, but that you Are God's Darlings? And will you not think much of this? O think much thereon.
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2. If you have tasted of this preventing love and mercy, go away and be very thankfull to God upon this account.
2. If you have tasted of this preventing love and mercy, go away and be very thankful to God upon this account.
crd cs pn22 vhb vvn pp-f d vvg n1 cc n1, vvb av cc vbb av j p-acp np1 p-acp d n1.
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Shall David be thankfull to the Lord for preventing him, taking him from the Sheep-fold, and will not you be thankfull for preventing mercy? Shall Ruth be thankfull to Boaz for preventing her with his Kindness, spreading his skirt over her,
Shall David be thankful to the Lord for preventing him, taking him from the Sheepfold, and will not you be thankful for preventing mercy? Shall Ruth be thankful to Boaz for preventing her with his Kindness, spreading his skirt over her,
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and will not you be thankfull to the Lord for his preventing love to you? Why should ye not all say with David here, He hath prevented me with the blessings of his goodness.
and will not you be thankful to the Lord for his preventing love to you? Why should you not all say with David Here, He hath prevented me with the blessings of his Goodness.
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Indeed I was a great sinner, but he hath prevented me with his Justifying Mercy; and I was a wandring creature,
Indeed I was a great sinner, but he hath prevented me with his Justifying Mercy; and I was a wandering creature,
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as a lost sheep, but he hath prevented me with his Redeeming Mercy; Gpd spake once,
as a lost sheep, but he hath prevented me with his Redeeming Mercy; Gpd spoke once,
c-acp dt j-vvn n1, cc-acp pns31 vhz vvn pno11 p-acp po31 vvg n1; vvn vvd a-acp,
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and twice unto me, and I heard it not, but in the deep sleep of my soul,
and twice unto me, and I herd it not, but in the deep sleep of my soul,
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then did he open mine ears, and seal instruction on me before I was aware; therefore all that is within me blesse the Lord.
then did he open mine ears, and seal instruction on me before I was aware; Therefore all that is within me bless the Lord.
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O you that are thus prevented, blesse the Lord for this his preventing mercy, his sweet mercy.
Oh you that Are thus prevented, bless the Lord for this his preventing mercy, his sweet mercy.
uh pn22 cst vbr av vvn, vvb dt n1 p-acp d po31 vvg n1, po31 j n1.
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3. But thirdly, If you have tasted of Gods preventing mercy, and have indeed been prevented with the blessings of his goodness,
3. But Thirdly, If you have tasted of God's preventing mercy, and have indeed been prevented with the blessings of his Goodness,
crd p-acp ord, cs pn22 vhb vvn pp-f ng1 vvg n1, cc vhb av vbn vvn p-acp dt n2 pp-f po31 n1,
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even your very prayers have been prevented with the blessings of his goodness;
even your very Prayers have been prevented with the blessings of his Goodness;
av po22 j n2 vhb vbn vvn p-acp dt n2 pp-f po31 n1;
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Why then should ye not be early up, and sooner at your prayers, that if it may be, you may prevent Gods mercy with your prayers,
Why then should you not be early up, and sooner At your Prayers, that if it may be, you may prevent God's mercy with your Prayers,
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as God hath prevented your prayers with his mercy.
as God hath prevented your Prayers with his mercy.
c-acp np1 vhz vvn po22 n2 p-acp po31 n1.
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When a Master comes into the Chamber where his Servant lyes, and finds him in bed, what sayes the Servant,
When a Master comes into the Chamber where his Servant lies, and finds him in Bed, what Says the Servant,
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if he be ingenious? This my Masters coming into my bed-chamber before I was up, is a plain rebuke to my sloth, I will be up the sooner hereafter. So sayes a gracious ingenious soul, Gods preventing my prayer with his mercy, is a plaine rebuke to my prayer;
if he be ingenious? This my Masters coming into my bedchamber before I was up, is a plain rebuke to my sloth, I will be up the sooner hereafter. So Says a gracious ingenious soul, God's preventing my prayer with his mercy, is a plain rebuke to my prayer;
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wherefore awake prayer, up prayer, through the grace of God I will never be so tardy again with my Prayer, and Duty;
Wherefore awake prayer, up prayer, through the grace of God I will never be so tardy again with my Prayer, and Duty;
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but as God hath prevented my prayer with his mercy, so through grace, I will prevent his mercy with my prayer for the time to come.
but as God hath prevented my prayer with his mercy, so through grace, I will prevent his mercy with my prayer for the time to come.
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4. If you have tasted of Gods preventing mercy, and God hath indeed prevented you with the blessings of his goodness,
4. If you have tasted of God's preventing mercy, and God hath indeed prevented you with the blessings of his Goodness,
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why then should ye not all labour to be like unto God in your dealings with men, preventing them with your loving kindness.
why then should you not all labour to be like unto God in your dealings with men, preventing them with your loving kindness.
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You think it a great matter to forgive a man that hath injured you, upon acknowledging of his fault; but God prevents us with his forgiveness, before we acknowledge, and be humbled;
You think it a great matter to forgive a man that hath injured you, upon acknowledging of his fault; but God prevents us with his forgiveness, before we acknowledge, and be humbled;
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therefore why should you not labour to be like to God therein? If a man hath done you a wrong,
Therefore why should you not labour to be like to God therein? If a man hath done you a wrong,
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or injury, do not stand upon it to have his acknowledgement, but say, I will be like to God, God prevents me with his love before my acknowledgement,
or injury, do not stand upon it to have his acknowledgement, but say, I will be like to God, God prevents me with his love before my acknowledgement,
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therefore through Grace I will prevent this man with my kindness before his acknowledgement, I will forgive him.
Therefore through Grace I will prevent this man with my kindness before his acknowledgement, I will forgive him.
av p-acp n1 pns11 vmb vvi d n1 p-acp po11 n1 p-acp po31 n1, pns11 vmb vvi pno31.
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Thus labour to be like unto God in all your dealings with men.
Thus labour to be like unto God in all your dealings with men.
av vvb pc-acp vbi j p-acp np1 p-acp d po22 n2-vvg p-acp n2.
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5. But Fifthly and Lastly, If you have tasted of this preventing love, and God hath indeed prevented you with the blessings of his goodness,
5. But Fifthly and Lastly, If you have tasted of this preventing love, and God hath indeed prevented you with the blessings of his Goodness,
crd p-acp ord cc ord, cs pn22 vhb vvn pp-f d vvg n1, cc np1 vhz av vvn pn22 p-acp dt n2 pp-f po31 n1,
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why then, why should ye not trust in the Lord for ever? Whatsoever your condition be, trust in the Lord, and believe for ever now, for your souls, for your bodies.
why then, why should you not trust in the Lord for ever? Whatsoever your condition be, trust in the Lord, and believe for ever now, for your Souls, for your bodies.
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Some there are that doubt of their Salvation, of the salvation of their Souls:
some there Are that doubt of their Salvation, of the salvation of their Souls:
d a-acp vbr d n1 pp-f po32 n1, pp-f dt n1 pp-f po32 n2:
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Ah, sayes one, I am afraid I shall not be saved, because my prayer cannot be accepted;
Ah, Says one, I am afraid I shall not be saved, Because my prayer cannot be accepted;
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But will the Lord be found of those that seek him not, and will he not be found of you that seek him? Though your prayers are poor prayers.But will the Lord be found of those that seek him not, and will he not be found of you that seek him? Though your Prayers Are poor Prayers.
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Ah sayes another, I am afraid the Lord will not receive me when I come to him, he will not receive me, No, But if the Lord comes to us first,
Ah Says Another, I am afraid the Lord will not receive me when I come to him, he will not receive me, No, But if the Lord comes to us First,
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and makes a tender and offer of his Grace to us, if he seeks us, will he not receive them (think you) that seek him? Surely he will. Some there are that doubt in reference to their outward condition,and makes a tender and offer of his Grace to us, if he seeks us, will he not receive them (think you) that seek him? Surely he will. some there Are that doubt in Referente to their outward condition,
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and say, they shall want Provision, shall want Estates to maintain them;
and say, they shall want Provision, shall want Estates to maintain them;
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but hath the Lord prevented you with his mercy in the great turns of your life,
but hath the Lord prevented you with his mercy in the great turns of your life,
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why then should you not trust in the Lord though you see no means at all how you should be supplyed? Heretofore God hath prevented you with his mercies;
why then should you not trust in the Lord though you see no means At all how you should be supplied? Heretofore God hath prevented you with his Mercies;
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and why should you not say, God hath prevented me heretofore, therefore now I'le trust in him,
and why should you not say, God hath prevented me heretofore, Therefore now I'll trust in him,
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though I see no means of supply? Whatsoever your condition be, trust in the Lord now upon this account,
though I see no means of supply? Whatsoever your condition be, trust in the Lord now upon this account,
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and believe, believe. Let me say this to you, Would you believe? Do you desire to believe? Yes, I desire to believe;
and believe, believe. Let me say this to you, Would you believe? Do you desire to believe? Yes, I desire to believe;
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do ye? Then let your eye be fixed upon Gods preventing love.
do you? Then let your eye be fixed upon God's preventing love.
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What is the reason that men do not believe, but because their eyes are fixed no more stedily upon preventing love? The more you know God is willing to help you, the more you will believe;
What is the reason that men do not believe, but Because their eyes Are fixed no more steadily upon preventing love? The more you know God is willing to help you, the more you will believe;
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I believe that, you will say.
I believe that, you will say.
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Now I pray then tell me, Suppose a man comes to a Beggar, and before the Beggar asks, the man gives him money;
Now I pray then tell me, Suppose a man comes to a Beggar, and before the Beggar asks, the man gives him money;
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will not the Beggar conclude that this man was willing to relieve him? Yes.
will not the Beggar conclude that this man was willing to relieve him? Yes.
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Thus now it is, we beg and we beg, but it is as no begging, then comes the Lord and prevents us with his mercy;
Thus now it is, we beg and we beg, but it is as no begging, then comes the Lord and prevents us with his mercy;
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will you not say, the Lord is willing to shew mercy? Surely he is:
will you not say, the Lord is willing to show mercy? Surely he is:
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Now therefore, seeing God is thus willing to shew mercy, O then believe you that have gone doubting, and fearing, and trembling all your dayes, for shame now believe.
Now Therefore, seeing God is thus willing to show mercy, Oh then believe you that have gone doubting, and fearing, and trembling all your days, for shame now believe.
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Have you tasted of Gods preventing mercy time after time, in the matter of your Justification, in the matter of your Sanctification, in the matter of your Consolation, and in reference to your outward Concernments? O trust in the Lord for ever upon this account,
Have you tasted of God's preventing mercy time After time, in the matter of your Justification, in the matter of your Sanctification, in the matter of your Consolation, and in Referente to your outward Concernments? O trust in the Lord for ever upon this account,
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and magnifie the freeness of his Grace.
and magnify the freeness of his Grace.
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Now go away, and say, through free Grace, I'le doubt no more: Upon all occasions trust in the Lord, O you that have been made partakers of preventing mercy. FINIS.
Now go away, and say, through free Grace, I'll doubt no more: Upon all occasions trust in the Lord, Oh you that have been made partakers of preventing mercy. FINIS.
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