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A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monethly-Fast, January 28. 1645. JAM. 4. 8. The former part of the verse.
A SERMON PREACHED before the Honourable House of COMMONS, upon the day of the Monthly-fast, January 28. 1645. JAM. 4. 8. The former part of the verse.
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Draw nigh to God, and he will draw nigh to you. The whole verse runs thus,Draw High to God, and he will draw High to you. The Whole verse runs thus,
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Draw nigh to God, and he will draw nigh to you: Cleanse your hands, ye sinners, and purifie your hearts, ye doubleminded. Draw High to God, and he will draw High to you: Cleanse your hands, you Sinners, and purify your hearts, you doubleminded.
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THis Text hath three things in it,
THis Text hath three things in it,
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1 A Duty charged upon us 2 A Mercy promised us 3 A Direction given us
1 A Duty charged upon us 2 A Mercy promised us 3 A Direction given us
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The duty charged upon us, is, To draw nigh to God. The mercy promised, is, He will draw nigh to us.
The duty charged upon us, is, To draw High to God. The mercy promised, is, He will draw High to us.
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The direction given lies in the later part, teaching us so to performe the dutie, that we may obtaine the mercie, Cleanse your hands, ye sinners,
The direction given lies in the later part, teaching us so to perform the duty, that we may obtain the mercy, Cleanse your hands, you Sinners,
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and purifie your hearts, ye double-minded. and purify your hearts, you double-minded.
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My businesse lies in the two former points, The dutie, and the mercie, Draw nigh to God, and he will draw nigh to you.
My business lies in the two former points, The duty, and the mercy, Draw High to God, and he will draw High to you.
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The Text supposeth not any locall distance between God and us, and so not our locall drawing nigh to God, or Gods to us.
The Text Supposeth not any local distance between God and us, and so not our local drawing High to God, or God's to us.
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In that sense we cannot be nearer to God then we are, for he is wheresoever we are ▪ He is not farre from every one of us (Act. 17. 28.) for in him we live,
In that sense we cannot be nearer to God then we Are, for he is wheresoever we Are ▪ He is not Far from every one of us (Act. 17. 28.) for in him we live,
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and move, and have our being;
and move, and have our being;
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There is one God and Father of all, who is above all, and in you all,
There is one God and Father of all, who is above all, and in you all,
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and thorow all (Ephes. 4. 6.) Over all (men) by his power;and thorough all (Ephesians 4. 6.) Over all (men) by his power;
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in all (the Saints) by his Spirit, and thorow all (the world) by his providence.in all (the Saints) by his Spirit, and thorough all (the world) by his providence.
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We are invited to come into his presence, from whose presence (with all our strength and activitie) we cannot goe, Psal. 139. 7. Whither shall I flee from thy presence? If I ascend up into Heaven, thou art there;
We Are invited to come into his presence, from whose presence (with all our strength and activity) we cannot go, Psalm 139. 7. Whither shall I flee from thy presence? If I ascend up into Heaven, thou art there;
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if I make my bed in hell, thou art there;
if I make my Bed in hell, thou art there;
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If I take the wings of the morning, and dwell in the uttermost parts of the sea,
If I take the wings of the morning, and dwell in the uttermost parts of the sea,
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even there shall thy hand lead me; and thy right hand shall hold me. Here then we have nothing to do with corporall distances or drawings nigh. The sense is spirituall. even there shall thy hand led me; and thy right hand shall hold me. Here then we have nothing to do with corporal distances or drawings High. The sense is spiritual.
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The Pelagians of old, with their successours, Papists and Arminians, corrupt this Text, and those of like importance, with such glosses as these.
The Pelagians of old, with their Successors, Papists and Arminians, corrupt this Text, and those of like importance, with such Glosses as these.
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We are bid to draw nigh to God; surely then, we have power in our selves to doe it.
We Are bid to draw High to God; surely then, we have power in our selves to do it.
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We are bid to draw nigh to God, before he draws nigh to us; surely then, we prepare our selves and grace follows.
We Are bid to draw High to God, before he draws High to us; surely then, we prepare our selves and grace follows.
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But this and the like Scriptures shew us our dutie, not our abilitie: what we ought to doe, not what we can:
But this and the like Scriptures show us our duty, not our ability: what we ought to do, not what we can:
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They assure us what God will doe, when we draw nigh to him, not what he is bound to doe, Grace is free. And though we are invited to come to God,
They assure us what God will do, when we draw High to him, not what he is bound to do, Grace is free. And though we Are invited to come to God,
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yet till God come to us, we cannot come to him.
yet till God come to us, we cannot come to him.
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We are spoken to, under the tenour, and in the language of the Covenant of grace, which giveth the strength for every duty it cals us to:
We Are spoken to, under the tenor, and in the language of the Covenant of grace, which gives the strength for every duty it calls us to:
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and with that voice, Draw nigh to God, conveighs a power to draw us nigh to God;
and with that voice, Draw High to God, conveys a power to draw us High to God;
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our motions are not towards him, till he moveth towards us, The Lord looked down from Heaven to behold all the children of men (Psal. 14.) And what saw he? The report is made thus, Rom. 3. 12. They are all gone out of the way, there is none seeketh after God;
our motions Are not towards him, till he moves towards us, The Lord looked down from Heaven to behold all the children of men (Psalm 14.) And what saw he? The report is made thus, Rom. 3. 12. They Are all gone out of the Way, there is none seeks After God;
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Not a face looking heaven-ward, not a foot stepping towards God.
Not a face looking heavenward, not a foot stepping towards God.
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The wicked are estranged from the womb, assoon as they are born, they go astray, speaking lies (Psal. 58. 3.) Such also is the language and the vvay of the righteous, at their naturall birth.The wicked Are estranged from the womb, As soon as they Are born, they go astray, speaking lies (Psalm 58. 3.) Such also is the language and the Way of the righteous, At their natural birth.
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The vvhole earth (in this sense) is but of one speech, They speak lies before they can speak;
The Whole earth (in this sense) is but of one speech, They speak lies before they can speak;
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and of one vvay, and that's out of the vvay, they goe astray, before they can goe, Assoon as they are born they goe astray, speaking lies, They are estranged from the womb.
and of one Way, and that's out of the Way, they go astray, before they can go, As soon as they Are born they go astray, speaking lies, They Are estranged from the womb.
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No man ever came to the Lord, till the Lord brought him. Man must have preventing grace, concurring grace, and perfecting grace. Grace doth all;
No man ever Come to the Lord, till the Lord brought him. Man must have preventing grace, concurring grace, and perfecting grace. Grace does all;
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though they to vvhom God hath begun in grace, have a power to move, yet vvithout him they cannot move actually, Draw me (saith the Church, Cant. 1. 4.) we will runne after thee.
though they to whom God hath begun in grace, have a power to move, yet without him they cannot move actually, Draw me (Says the Church, Cant 1. 4.) we will run After thee.
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No man (saith Christ) can come unto me, except the Father which sent me draw him (Joh. 6. 44.) A meer naturall man hath no life, a godly man cannot use his life alone.No man (Says christ) can come unto me, except the Father which sent me draw him (John 6. 44.) A mere natural man hath no life, a godly man cannot use his life alone.
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The former hath no power to act; the later cannot act, much lesse compleat his power vvithout Christ.
The former hath no power to act; the later cannot act, much less complete his power without christ.
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Without me, ye (my Disciples) can doe nothing, Joh. 15. Conversion doth not begin at us,Without me, you (my Disciples) can do nothing, John 15. Conversion does not begin At us,
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nor is it ended by us.
nor is it ended by us.
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They vvho have a stock of grace, cannot trade vvith it, or improve it vvithout Christs co-partnership.
They who have a stock of grace, cannot trade with it, or improve it without Christ copartnership.
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Our drawing nigh to God, is not only a spirituall act, but a supernaturall.
Our drawing High to God, is not only a spiritual act, but a supernatural.
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There are two vvaies vvhereby vve draw nigh to God. 1. By conversion, and in all the actings of repentance. 2. In prayer,
There Are two ways whereby we draw High to God. 1. By conversion, and in all the actings of Repentance. 2. In prayer,
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and in the use of every holy Ordinance. Only a touch upon the former: I intend not to run the compasse of that point.
and in the use of every holy Ordinance. Only a touch upon the former: I intend not to run the compass of that point.
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Man is born afar off from God. He is afar off by a double distance. 1. By a naturall distance, as he is a creature;
Man is born afar off from God. He is afar off by a double distance. 1. By a natural distance, as he is a creature;
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and thus, not only man, but the very Angels in heaven are afarre off from God.
and thus, not only man, but the very Angels in heaven Are afar off from God.
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Who is able to measure the distance between Creatour and creature, between finite and infinite?
Who is able to measure the distance between Creator and creature, between finite and infinite?
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2. Man is afarre off from God by a moral distance, as he is a sinner,
2. Man is afar off from God by a moral distance, as he is a sinner,
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and this (if a greater distance then infinite can be imagined) is greater then the former.
and this (if a greater distance then infinite can be imagined) is greater then the former.
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Who can reckon or cast up how farre it is, between holy and unholy, between pure and uncleane? The naturall distance can never be reduced; The morall may.
Who can reckon or cast up how Far it is, between holy and unholy, between pure and unclean? The natural distance can never be reduced; The moral may.
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God made man neer himself, but vvhen Adam fell; God and man parted.
God made man near himself, but when Adam fell; God and man parted.
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And man, in that condition, is so farre from God, that he is, without God in the world, (Ephes. 2. 12.) that is, vvithout the true knowledge of him, vvithout dependance upon him, vvithout delight in him, vvithout obedience to him.
And man, in that condition, is so Far from God, that he is, without God in the world, (Ephesians 2. 12.) that is, without the true knowledge of him, without dependence upon him, without delight in him, without Obedience to him.
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Conversion is our approach to God, in that vve draw neer to him, and live neer him by the bloud of Christ.
Conversion is our approach to God, in that we draw near to him, and live near him by the blood of christ.
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In this Glasse we see how sad they look, or have reason to look, vvho lie in a state of unconversion, They are afarre off from God.
In this Glass we see how sad they look, or have reason to look, who lie in a state of unconversion, They Are afar off from God.
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We pity those who live farre from the Sun, in cold Countries and climates, vvhere for many moneths darknesse covers them.
We pity those who live Far from the Sun, in cold Countries and climates, where for many months darkness covers them.
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How are they to be pitied, vvho live far off from God, frozen vvith the cold,
How Are they to be pitied, who live Far off from God, frozen with the cold,
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and vvrapt up in the darknesse of their naturall condition?
and wrap up in the darkness of their natural condition?
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And this shews us, vvhat a noble undertaking it is to promote that vvhich brings man nigh to God, vvhich gathers scattered souls,
And this shows us, what a noble undertaking it is to promote that which brings man High to God, which gathers scattered Souls,
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and binds them up in the bundle of life, vvhich is in Christ.
and binds them up in the bundle of life, which is in christ.
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It is a noble and a glorious undertaking, well becomming the greatest Councel, and highest Magistracy in the world, to take care that Nations and Kingdoms may be brought neer to God.
It is a noble and a glorious undertaking, well becoming the greatest Council, and highest Magistracy in the world, to take care that nations and Kingdoms may be brought near to God.
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Some have told us of Englands three conversions; O that it may be the honour of this present Parliament,
some have told us of Englands three conversions; Oh that it may be the honour of this present Parliament,
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yet to advance a fourth conversion of England, that England may be converted beyond all former conversions, that it might be brought yet nearer to God, that implicite faith,
yet to advance a fourth conversion of England, that England may be converted beyond all former conversions, that it might be brought yet nearer to God, that implicit faith,
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and blinde obedience ( two Popish relicks ) may no vvhere goe for conversion. The planting, protecting and encouraging of an able, faithfull, painefull, soul-quickning Ministerie, is the vvay,
and blind Obedience (two Popish Relics) may no where go for conversion. The planting, protecting and encouraging of an able, faithful, painful, soul-quickening Ministry, is the Way,
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and the only ordinary vvay to effect this. Thus a Nation may be born at once;
and the only ordinary Way to Effect this. Thus a nation may be born At once;
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and if once thus born, it is made for ever.
and if once thus born, it is made for ever.
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The Apostle tels us in the story of his own conversion, Act. 26. that God drew nigh to him, that he might draw others nigh to God;
The Apostle tells us in the story of his own conversion, Act. 26. that God drew High to him, that he might draw Others High to God;
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I (saith the Lord) have appeared to thee for this purpose, to make thee a Minister, I (Says the Lord) have appeared to thee for this purpose, to make thee a Minister,
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and a witnesse, delivering thee from the Gentiles, unto whom now I send thee. and a witness, delivering thee from the Gentiles, unto whom now I send thee.
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To the Gentiles, vvho vvere they? A people farre off from God, for that vvas the difference between Jew and Gentile; the Jewes vvere nigh, and the Gentiles afar off.
To the Gentiles, who were they? A people Far off from God, for that was the difference between Jew and Gentile; the Jews were High, and the Gentiles afar off.
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I send thee to the Gentiles; for what? To open their eyes, and to turn them from darknes to light, I send thee to the Gentiles; for what? To open their eyes, and to turn them from darkness to Light,
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and from the power of Satan unto God. and from the power of Satan unto God.
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The tide and the winde of the Apostles Ministery vvas to meet vvith the stream of the corrupted Gentiles, and to turn it back.
The tide and the wind of the Apostles Ministry was to meet with the stream of the corrupted Gentiles, and to turn it back.
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For thus it is in conversion, we all by nature like a stream run away from God our fountain:
For thus it is in conversion, we all by nature like a stream run away from God our fountain:
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but vvhen the tide and vvinde, the Spirit and the Word meet vvith this vvandring stream, it runs back to the fountain,
but when the tide and wind, the Spirit and the Word meet with this wandering stream, it runs back to the fountain,
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and the vvaters draw again to the spring-head.
and the waters draw again to the springhead.
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Hence many stand vvondering at the conversion of sinners, as they at Jordan, and at the sea;
Hence many stand wondering At the conversion of Sinners, as they At Jordan, and At the sea;
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What ailed thee, O thou sea, that thou fleddest? Thou Jordan, that thou wast driven back? What ails the sea of mans corruption,What ailed thee, Oh thou sea, that thou fleddest? Thou Jordan, that thou wast driven back? What ails the sea of men corruption,
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and the overflowing streams of lust, vvhich issue from the heart of man, that they are driven back? Even this, the Word meets them, and turns them.
and the overflowing streams of lust, which issue from the heart of man, that they Are driven back? Even this, the Word meets them, and turns them.
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That there may be such a turn, improve (I beseech you) the utmost of your power and opportunities in sending powerfull Preachers into all the dark corners of this Land,
That there may be such a turn, improve (I beseech you) the utmost of your power and opportunities in sending powerful Preachers into all the dark corners of this Land,
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as Paul was to the Gentiles, vvho vvere afarre off, To turne them from darkenesse to light,
as Paul was to the Gentiles, who were afar off, To turn them from darkness to Light,
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and from the power of Satan unto God. But besides this first conversion, there is a second.and from the power of Satan unto God. But beside this First conversion, there is a second.
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The former is a conversion from a sinfull state; this is a conversion from sinfull acts. The former is that, vvhereby they who lie in a state of nature, receiving grace, Draw nigh to God. And the later is that, wherein they who have grace, receiving more, draw nearer to God.
The former is a conversion from a sinful state; this is a conversion from sinful acts. The former is that, whereby they who lie in a state of nature, receiving grace, Draw High to God. And the later is that, wherein they who have grace, receiving more, draw nearer to God.
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A Christian is often converted, his whole life upon earth is a continued conversion. Every act of sin is an aversion from God;
A Christian is often converted, his Whole life upon earth is a continued conversion. Every act of since is an aversion from God;
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and every act of grace is a conversion to him. A great deal of a Christians progresse is to goe backward;
and every act of grace is a conversion to him. A great deal of a Christians progress is to go backward;
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and much of his worke, the undoing of what he hath done.
and much of his work, the undoing of what he hath done.
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And this the Apostle aimes at, specially in this place, for he writes to the twelve Tribes scattered abroad; who were such as professed Christ, embraced and practised Gospel-truths.
And this the Apostle aims At, specially in this place, for he writes to the twelve Tribes scattered abroad; who were such as professed christ, embraced and practised Gospel truths.
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These he invites to draw nigh to God, that he might draw nigh to them. They who are nearest God in this life, may yet be nearer him.
These he invites to draw High to God, that he might draw High to them. They who Are nearest God in this life, may yet be nearer him.
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And many are not so near God, as they have been. For as hypocrites apostatize quite from God:
And many Are not so near God, as they have been. For as Hypocrites apostatise quite from God:
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so they who are sincere doe often backslide from God:
so they who Are sincere do often backslide from God:
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unto such the Apostle saith, Draw nigh, let your backslidings be healed, and your breaches repaired.
unto such the Apostle Says, Draw High, let your backslidings be healed, and your Breaches repaired.
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How often doe the Prophets call after such wanderers and out-liers? (Jer. 3. 12.) Return, thou backsliding Israel.
How often do the prophets call After such wanderers and out-liers? (Jer. 3. 12.) Return, thou backsliding Israel.
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Israel was a people in Covenant with God, yet they withdrew from him (Chap. 8. 4.) Shall he turn away,
Israel was a people in Covenant with God, yet they withdrew from him (Chap. 8. 4.) Shall he turn away,
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and not return? What? Have ye drawn off from God by your sinnings,and not return? What? Have you drawn off from God by your sinnings,
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and will you not draw on again by your repentings? Why then is this people of Jerusalem slidden back, by a perpetuall backsliding? What, nothing but backsliding? ( Mal. 3. 7.) Ye are gone away from mine ordinances (they who forsake the pure worship of God, goe away from God) Return unto me, and I will return unto you, saith the Lord.
and will you not draw on again by your repentings? Why then is this people of Jerusalem slidden back, by a perpetual backsliding? What, nothing but backsliding? (Malachi 3. 7.) You Are gone away from mine ordinances (they who forsake the pure worship of God, go away from God) Return unto me, and I will return unto you, Says the Lord.
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Thus the Lord indents and engages with his departing people.
Thus the Lord indents and engages with his departing people.
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The Apostles caution implies as much, ( Heb. 3. 12.) Take heed, lest there be in any of you (in any of you, Saints, believers) an evil heart of unbelief, in departing from the living God.
The Apostles caution Implies as much, (Hebrew 3. 12.) Take heed, lest there be in any of you (in any of you, Saints, believers) an evil heart of unbelief, in departing from the living God.
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This is an important dutie, and of perpetuall use.
This is an important duty, and of perpetual use.
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Suppose a man hath drawn nigh to God in that first conversion, even he must draw nigh in daily conversion,
Suppose a man hath drawn High to God in that First conversion, even he must draw High in daily conversion,
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and get nearer God, till he enjoy God fully.
and get nearer God, till he enjoy God Fully.
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Besides, who is it that slips not, fals not sometimes in his way, and that sometimes doth not decline and fall back,
Beside, who is it that slips not, falls not sometime in his Way, and that sometime does not decline and fallen back,
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though he cannot (being ever upheld by Christ) fall away.
though he cannot (being ever upheld by christ) fallen away.
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Let me remember such to draw nigh to God, turning from those speciall sins, by which they have departed from him.
Let me Remember such to draw High to God, turning from those special Sins, by which they have departed from him.
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Consider in what you have most declined from God, since you draw nigh to him, and let your return answer your departure.
Consider in what you have most declined from God, since you draw High to him, and let your return answer your departure.
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He that hath departed by pride, let him return by humilitie: he that hath departed by unbelief, let him return by faith:
He that hath departed by pride, let him return by humility: he that hath departed by unbelief, let him return by faith:
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he that hath departed by intemperance, let him return by sobrietie: he that hath departed by malice or envie, let him return by love and charity:
he that hath departed by intemperance, let him return by sobriety: he that hath departed by malice or envy, let him return by love and charity:
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he that hath departed by injustice, let him return by doing right to all, by restoring where he hath wrong'd,
he that hath departed by injustice, let him return by doing right to all, by restoring where he hath wronged,
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and by shewing mercie to the poor:
and by showing mercy to the poor:
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And he that hath departed by self-seeking, let him return by laying out himself for God, his cause and people in all the concernments wherein he is engaged.
And he that hath departed by self-seeking, let him return by laying out himself for God, his cause and people in all the concernments wherein he is engaged.
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The Lord looks that upon such a day as this, we should consider our selves in our with-drawings from him,
The Lord looks that upon such a day as this, we should Consider our selves in our withdrawings from him,
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and so draw nigh unto him. He is this day waiting for our comming home. And as he waits for our personall, so for our publike returnings.
and so draw High unto him. He is this day waiting for our coming home. And as he waits for our personal, so for our public returnings.
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Consider wherein the Nation hath withdrawne from God, and let the Nation returne.
Consider wherein the nation hath withdrawn from God, and let the nation return.
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Samael bespeaks all the house of Israel (1 Sam. 7. 3.) saying, If ye doe return unto the Lord with all your hearts, Samael bespeaks all the house of Israel (1 Sam. 7. 3.) saying, If you do return unto the Lord with all your hearts,
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then put away the strange gods: then put away the strange God's:
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and there is one in speciall of which I warn you, Put away the strange gods, and Ashtaroth.
and there is one in special of which I warn you, Put away the strange God's, and Ashtaroth.
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Why doth he say, Put away the strange gods, and Ashtaroth? Was not Ashtaroth a strange god? And might not that Idol have been wrapt up under the generall name of strange gods? Yes, Ashtaroth had been involved under that notion;
Why does he say, Put away the strange God's, and Ashtaroth? Was not Ashtaroth a strange god? And might not that Idol have been wrapped up under the general name of strange God's? Yes, Ashtaroth had been involved under that notion;
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but because Ashtaroth was a notorious, a famous Idol, after which that people had gone a whoring from God, therefore that Idol is named.
but Because Ashtaroth was a notorious, a famous Idol, After which that people had gone a whoring from God, Therefore that Idol is nam.
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Put away your strange gods, and be sure you put away Ashtaroth. It is a like phrase with that, 2 Sam. 22. 1. David spake unto the Lord the words of this Song, in the day that the Lord had delivered him out of the hand of all his enemies,
Put away your strange God's, and be sure you put away Ashtaroth. It is a like phrase with that, 2 Sam. 22. 1. David spoke unto the Lord the words of this Song, in the day that the Lord had Delivered him out of the hand of all his enemies,
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and out of the hand of Saul: Why, was not Saul one of his enemies? Yes, Saul was his chief enemy,and out of the hand of Saul: Why, was not Saul one of his enemies? Yes, Saul was his chief enemy,
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and therefore he gives praise, not only for his deliverance from all his enemies, but from such an enemy by name.
and Therefore he gives praise, not only for his deliverance from all his enemies, but from such an enemy by name.
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Saul was too bigg an enemy to goe under the generall name of his enemies.Saul was too big an enemy to go under the general name of his enemies.
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Thus in the day of our humbling for nationall sins, we must draw nigh to God from every sin,
Thus in the day of our humbling for national Sins, we must draw High to God from every since,
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but especially from our Ashtaroth, from that evil wherein we have most dishonoured God.
but especially from our Ashtaroth, from that evil wherein we have most dishonoured God.
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Honourable and Beloved, You have been pleased sometimes to send out your discovering Ordinances, and in them to lay your hands (as it were) upon some speciall sins of the Nation, charging us to confesse and bewail them before the Lord.
Honourable and beloved, You have been pleased sometime to send out your discovering Ordinances, and in them to lay your hands (as it were) upon Some special Sins of the nation, charging us to confess and bewail them before the Lord.
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You have instanced in the superstition and idolatries of the former times, now draw the Land nearer God in holy worship;
You have instanced in the Superstition and idolatries of the former times, now draw the Land nearer God in holy worship;
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you have instanced in the bloud of the Saints, shed in the Marian and other persecutions;
you have instanced in the blood of the Saints, shed in the Marian and other persecutions;
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draw nigh unto God, in giving all countenance and support to the Saints;
draw High unto God, in giving all countenance and support to the Saints;
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be so farre from letting their bloud be shed, or their bodies be wounded, that if their names and reputations be wounded (doe as that repenting Jaylour did the corporall) wash those wounds,
be so Far from letting their blood be shed, or their bodies be wounded, that if their names and reputations be wounded (doe as that repenting Jailer did the corporal) wash those wounds,
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and heal the bruises which the scourge of tongues hath made upon them.
and heal the bruises which the scourge of tongues hath made upon them.
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We have heretofore been sensible that the Nation hath departed from God, by laying heavy burdens upon the consciences of his people;
We have heretofore been sensible that the nation hath departed from God, by laying heavy burdens upon the Consciences of his people;
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let it be your care we may return, by withdrawing those, and all other burthens.
let it be your care we may return, by withdrawing those, and all other burdens.
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This is the great duty of a Fast, Isa. 58. 6. This (saith God) is the Fast I have chosen, to undoe the heavy burthen, to let the oppressed goe free, and to break every yoke.
This is the great duty of a Fast, Isaiah 58. 6. This (Says God) is the Fast I have chosen, to undo the heavy burden, to let the oppressed go free, and to break every yoke.
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Among all oppressions the oppression of conscience is the greatest. Other great sins, profaning of the Lords-day, swearing, drunkennesse, have been called out by name,
Among all oppressions the oppression of conscience is the greatest. Other great Sins, profaning of the Lord's day, swearing, Drunkenness, have been called out by name,
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and arraigned, as our Nationall departures from God.
and arraigned, as our National departures from God.
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Let all draw nigh to God by an eminent practice of the contrary duties and graces.
Let all draw High to God by an eminent practice of the contrary duties and graces.
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Our drawing nigh to God in both these conversions, namely, from a sinfull state, and from all sinfull acts, are necessarily antecedaneous to our drawing nigh unto God in prayer and fasting;
Our drawing High to God in both these conversions, namely, from a sinful state, and from all sinful acts, Are necessarily antecedaneous to our drawing High unto God in prayer and fasting;
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for, The prayer of the wicked is an abomination unto the Lord.
for, The prayer of the wicked is an abomination unto the Lord.
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How can such draw nigh to God in prayer? The person must be accepted before the service can.
How can such draw High to God in prayer? The person must be accepted before the service can.
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And if a godly man (which is possible for a time, and under a temptation) regard iniquity in his heart (David saith it of himself, Psal. 66. 18.) the Lord will not hear his prayer.
And if a godly man (which is possible for a time, and under a temptation) regard iniquity in his heart (David Says it of himself, Psalm 66. 18.) the Lord will not hear his prayer.
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So that, there must be a drawing nigh to God by a double conversion, a conversion from a sinfull state,
So that, there must be a drawing High to God by a double conversion, a conversion from a sinful state,
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and a conversion from sinfull acts, before we are fit to draw nigh to God in any holy dutie, especially in extraordinary humblings of our souls before him.
and a conversion from sinful acts, before we Are fit to draw High to God in any holy duty, especially in extraordinary humblings of our Souls before him.
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And that such a drawing nigh to God is the proper intendment and scope of the Apostle in this place, is clear from the words following, which seem to interpret this;
And that such a drawing High to God is the proper intendment and scope of the Apostle in this place, is clear from the words following, which seem to interpret this;
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For assoon as he had said, Draw nigh to God, he adds, vers. 9. Be afflicted, and mourn,
For As soon as he had said, Draw High to God, he adds, vers. 9. Be afflicted, and mourn,
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and weep, &c. Humble your selves in the sight of the Lord, and he shall lift you up, v. 10. Here's the busines of the text,and weep, etc. Humble your selves in the sighed of the Lord, and he shall lift you up, v. 10. Here's the business of the text,
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and the busines of the day. The Point is, That prayer and humbling of the soul, is a drawing nigh to God.
and the business of the day. The Point is, That prayer and humbling of the soul, is a drawing High to God.
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Every ordinance brings us neer to God;
Every Ordinance brings us near to God;
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Levit. 10. 7. I will be sanctified in them that come nigh me, or, in my neighbours. The Priests under the Ceremoniall worship, had the speciall honour of that Title to be called, Gods nigh ones; Levit. 10. 7. I will be sanctified in them that come High me, or, in my neighbours. The Priests under the Ceremonial worship, had the special honour of that Title to be called, God's High ones;
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He caused them to come neer unto him in holy services, Numb. 16. 9. Now all the Saints are, A holy Priesthood, to offer up spirituall sacrifices, (• Pet. 2. 5.) they dwell so neer to God, that they are all his neighbours. But though they alwaies dwell neer God,
He caused them to come near unto him in holy services, Numb. 16. 9. Now all the Saints Are, A holy Priesthood, to offer up spiritual Sacrifices, (• Pet. 2. 5.) they dwell so near to God, that they Are all his neighbours. But though they always dwell near God,
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yet they doe not alwaies come neer to God;
yet they do not always come near to God;
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to doe so is a speciall work of grace, as to be so is their state of grace.
to do so is a special work of grace, as to be so is their state of grace.
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Heb. 11. 6. He that commeth to God, must believe that God is; that is, he that praies, must believe.
Hebrew 11. 6. He that comes to God, must believe that God is; that is, he that prays, must believe.
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Prayer is a comming to, and a meeting with God, Amos 4. •2.
Prayer is a coming to, and a meeting with God, Amos 4. •2.
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I will doe thus unto thee, and because I will doe thus, prepare to meet thy God, O Israel. I will do thus unto thee, and Because I will do thus, prepare to meet thy God, Oh Israel.
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This meeting may have a double sense; it may have the sense of a challenge; and the sense of a supplication.
This meeting may have a double sense; it may have the sense of a challenge; and the sense of a supplication.
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Of a challenge, and so the Prophet doth (as it were) dare those people to whom he speaks in the Name of the Lord.
Of a challenge, and so the Prophet does (as it were) Dare those people to whom he speaks in the Name of the Lord.
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The Lord will doe thus unto thee, and seeing he will doe so, prepare to meet thy God;
The Lord will do thus unto thee, and seeing he will do so, prepare to meet thy God;
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muster thy forces, and gather all thy strength;
muster thy forces, and gather all thy strength;
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harden thy heart, and set thy face against God, see how thou canst make thy part good against him.
harden thy heart, and Set thy face against God, see how thou Canst make thy part good against him.
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In that sense the word is used ( Luk. 14. 31.) What King going to make warre against another King, sitteth not down first,
In that sense the word is used (Luk. 14. 31.) What King going to make war against Another King, Sitteth not down First,
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and consideret•, whether he be able with ten thousand to meet him that commeth against him with twenty thousand? To meet him, is, to fight with him, to undertake him in the field:and consideret•, whither he be able with ten thousand to meet him that comes against him with twenty thousand? To meet him, is, to fight with him, to undertake him in the field:
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So saith the Prophet, God hath gathered his Army, he is comming against you, see now if you be able to fight a battell with him.
So Says the Prophet, God hath gathered his Army, he is coming against you, see now if you be able to fight a battle with him.
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Dare you meet him in the field? Thus it speaks a challenge.
Dare you meet him in the field? Thus it speaks a challenge.
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It is likewise the language of an humble supplication (so most interpret that place) seeing the Lord will doe thus, O Israel, Prepare to meet thy God;
It is likewise the language of an humble supplication (so most interpret that place) seeing the Lord will do thus, Oh Israel, Prepare to meet thy God;
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put on thy mourning weeds, take up a lamentation, get thy petition ready, go forth upon thy knee,
put on thy mourning weeds, take up a lamentation, get thy petition ready, go forth upon thy knee,
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and beseech him to spare thee.
and beseech him to spare thee.
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So Abigail met David, when he marched with a resolution to destroy Nabal and his Family;
So Abigail met David, when he marched with a resolution to destroy Nabal and his Family;
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the noble spirited woman came forth and met David; what to doe? Not to contend with him,
the noble spirited woman Come forth and met David; what to do? Not to contend with him,
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but to supplicate him, 1 Sam. 25. 23, 24. Praying is such a meeting with God.
but to supplicate him, 1 Sam. 25. 23, 24. Praying is such a meeting with God.
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When Saul prevailed in battell against the Philistin•s, he had thoughts to prosecute his victorie, and attempt them a second time;
When Saul prevailed in battle against the Philistin•s, he had thoughts to prosecute his victory, and attempt them a second time;
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Let us goe down (saith he) after the Philistines by night, and spoyl them, Let us go down (Says he) After the philistines by night, and spoil them,
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and let us not leave a man of them; Let us rally again and rout them quite:and let us not leave a man of them; Let us rally again and rout them quite:
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the people answer, Doe whatsoever seems good unto thee, renew the battell, if thou pleasest:
the people answer, Do whatsoever seems good unto thee, renew the battle, if thou pleasest:
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Stay, saith the Priest, be not too hasty, it is good to aske counsell and a blessing of God, before we venture:
Stay, Says the Priest, be not too hasty, it is good to ask counsel and a blessing of God, before we venture:
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Then said the Priest, let us draw neer hither unto God; Then said the Priest, let us draw near hither unto God;
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that is, let us pray, and by Vrim and Thummim enquire of the Lord what his minde is in this thing;
that is, let us pray, and by Urim and Thummim inquire of the Lord what his mind is in this thing;
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he expresses that dutie of advising with God under this notion of drawing neer unto God. Hence it is that ordinances of worship are called, the face, or presence of God. Cursed Cain complains in such a language, Gen. 4. 14. Behold, thou hast driven me out this day from the face of the earth (that is, from the society of men) and from thy face shall I be hid;
he Expresses that duty of advising with God under this notion of drawing near unto God. Hence it is that ordinances of worship Are called, the face, or presence of God. Cursed Cain complains in such a language, Gen. 4. 14. Behold, thou hast driven me out this day from the face of the earth (that is, from the society of men) and from thy face shall I be hid;
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that is, I shall not be admitted to offer sacrifice with hope of acceptance any more.
that is, I shall not be admitted to offer sacrifice with hope of acceptance any more.
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Hence it is said at the 16. verse, that Cain went out from the presence of the Lord;
Hence it is said At the 16. verse, that Cain went out from the presence of the Lord;
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that is, he went like a man excommunicated and banished from the Church of God, and the meetings of his publike worship.
that is, he went like a man excommunicated and banished from the Church of God, and the meetings of his public worship.
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The worship of the Jews is called an appearing before God, Exod. 23. 17. David breathes out his desires in the same expression, When shall I come and appear before God, Psal. 42. 2. And in his song of thanksgiving, his spirit rises to this strain, 1 Chron. 16. 29. Give unto the Lord the glory due unto his Name:
The worship of the jews is called an appearing before God, Exod 23. 17. David breathes out his Desires in the same expression, When shall I come and appear before God, Psalm 42. 2. And in his song of thanksgiving, his Spirit rises to this strain, 1 Chronicles 16. 29. Give unto the Lord the glory due unto his Name:
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Bring an offering, and come before him, worship the Lord in the beauty of holinesse. And if so, we see, first, that is a priviledge which most account a burthen.Bring an offering, and come before him, worship the Lord in the beauty of holiness. And if so, we see, First, that is a privilege which most account a burden.
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Holy duties are lifted at as burthens, and the carnall heart cries out, What a wearinesse? (Mal. 1. 13.) They are burdens indeed,
Holy duties Are lifted At as burdens, and the carnal heart cries out, What a weariness? (Malachi 1. 13.) They Are burdens indeed,
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but upon no other true account, then as honour is a burden. When we pray we draw nigh to God.
but upon no other true account, then as honour is a burden. When we pray we draw High to God.
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Is it no honour to draw nigh to great Princes, and to be admitted into the presence of a King? Will any reckon this a wearinesse? Were our hearts spiritualized, every time we pray we would look upon our selves as admitted into the presence chamber of the King of Heaven, and we should say (as Jacob at Bethel ) of every place we pray in, This is no other (neither better nor worse) then the house of God;
Is it not honour to draw High to great Princes, and to be admitted into the presence of a King? Will any reckon this a weariness? Were our hearts spiritualized, every time we pray we would look upon our selves as admitted into the presence chamber of the King of Heaven, and we should say (as Jacob At Bethel) of every place we pray in, This is no other (neither better nor Worse) then the house of God;
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this is the gate of heaven, Gen. 28. 17. Prayer is the true Jacobs ladder set upon the earth,this is the gate of heaven, Gen. 28. 17. Prayer is the true Jacobs ladder Set upon the earth,
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and the top of it reaching Heaven, by which we ascend to God, and God descends to us.
and the top of it reaching Heaven, by which we ascend to God, and God descends to us.
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The Queen of Sheba counted it a high favour to stand before Solomon, and she envied his servants, whose attendance gave them that priviledge.
The Queen of Sheba counted it a high favour to stand before Solomon, and she envied his Servants, whose attendance gave them that privilege.
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When the Apostle had said, that circumcision, which is outward in the flesh, was nothing, a Question is started in the next words, What then is the advantage of the Jew? And what is the profit of circumcision? He answers, Much every way, chiefly, Because to them were committed the Oracles of God.
When the Apostle had said, that circumcision, which is outward in the Flesh, was nothing, a Question is started in the next words, What then is the advantage of the Jew? And what is the profit of circumcision? He answers, Much every Way, chiefly, Because to them were committed the Oracles of God.
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The Jews kept the records, they were Masters of those Rolls, which God sent from heaven;
The jews kept the records, they were Masters of those Rolls, which God sent from heaven;
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these occasion'd their frequent recourses to God, and advisings with him; this made them a people nigh to God;
these occasioned their frequent recourses to God, and advisings with him; this made them a people High to God;
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this was the chief advantage of the Jew, & the profit of circumcision. Christ saith ( Mat. 11. 27.) that Capernaum was a City exalted upto heaven.
this was the chief advantage of the Jew, & the profit of circumcision. christ Says (Mathew 11. 27.) that Capernaum was a city exalted upto heaven.
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Why lifted up to heaven? The Gospel was preached there, which might have drawne them nigh to God;
Why lifted up to heaven? The Gospel was preached there, which might have drawn them High to God;
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this was their exaltation to heaven; to be exalted to heaven, is the greatest exaltation.
this was their exaltation to heaven; to be exalted to heaven, is the greatest exaltation.
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When that ambitions Monarch, ( Isa. 14. 13.) would let out his spirit of pride to the utmost,
When that ambitions Monarch, (Isaiah 14. 13.) would let out his Spirit of pride to the utmost,
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and shew the very head of that monster, heresolves thus, I will ascend to heaven, I will exalt my throne above the starres of God.
and show the very head of that monster, heresolves thus, I will ascend to heaven, I will exalt my throne above the Stars of God.
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Mortall man could not imagine higher then heaven. Capernaum was exalted up to heaven;
Mortal man could not imagine higher then heaven. Capernaum was exalted up to heaven;
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she had more then any worldly honour by the enjoyment of that ordinance, the preaching of the Gospel.
she had more then any worldly honour by the enjoyment of that Ordinance, the preaching of the Gospel.
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While God vouchsafeth any people such meetings as these, he exalts them to heaven. O take heed your hearts be not found groveling upon the earth;
While God vouchsafeth any people such meetings as these, he exalts them to heaven. O take heed your hearts be not found groveling upon the earth;
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take heed you doe not thinke it a hell, a pain, a vexation to be in Godapproaching, and man-exalting duties.
take heed you do not think it a hell, a pain, a vexation to be in Godapproaching, and man-exalting duties.
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I know wearinesses will be upon the flesh, there are weaknesses and distempers there, but chide them away, entertain them not;
I know weariness will be upon the Flesh, there Are Weaknesses and distempers there, but chide them away, entertain them not;
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number it among your choisest priviledges to converse with God.
number it among your Choicest privileges to converse with God.
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Secondly, Learne whence it is that the Saints so highly prize and delight in these duties:
Secondly, Learn whence it is that the Saints so highly prize and delight in these duties:
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The world wonders what they finde in them, where the sweetnesse, what the comfort is, what secret golden mines they finde in these diggings,
The world wonders what they find in them, where the sweetness, what the Comfort is, what secret golden mines they find in these diggings,
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when themselves finde nothing but burdensome stones and clay.
when themselves find nothing but burdensome stones and clay.
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The reason is, because the Saints draw nigh to God in these duties, and they that draw nigh to God, cannot but finde great treasures;
The reason is, Because the Saints draw High to God in these duties, and they that draw High to God, cannot but find great treasures;
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they that meet with God, meet with all delights.
they that meet with God, meet with all delights.
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Davids soul was a thirst for God, for the living God (not for a Kingdome) Psal. 42. 2.) And the one thing which he desired of the Lord, was, that he might dwell in the house of the Lord all the daies of his life. It was good being there.Davids soul was a thirst for God, for the living God (not for a Kingdom) Psalm 42. 2.) And the one thing which he desired of the Lord, was, that he might dwell in the house of the Lord all the days of his life. It was good being there.
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Why? What, because of any incomes from the world? No, this is it, That I may behold the beauty of the Lord.
Why? What, Because of any incomes from the world? No, this is it, That I may behold the beauty of the Lord.
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If a soul gets a sight of God in prayer, it hath enough in prayer. Communion with God is better then all things, for which we have communion with him.
If a soul gets a sighed of God in prayer, it hath enough in prayer. Communion with God is better then all things, for which we have communion with him.
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Prayer is better then any worldly thing we pray for. This means is better then the end:
Prayer is better then any worldly thing we pray for. This means is better then the end:
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and God to whom we pray is better then any spirituall thing we pray for. This object is better then any end.
and God to whom we pray is better then any spiritual thing we pray for. This Object is better then any end.
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It is the highest reward, the very wages which the Saints look for in these duties, to finde God in them ( Psal. 65. 4.) Blessed is the man whom thou chusest,
It is the highest reward, the very wages which the Saints look for in these duties, to find God in them (Psalm 65. 4.) Blessed is the man whom thou choosest,
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and causest to approach unto thee. and causest to approach unto thee.
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Where were these approaches made? The next words shew us where, That he may dwell in thy Courts, we shall be satisfied with the goodnesse of thy house, even of thy holy Temple. We shall be satisfied.
Where were these Approaches made? The next words show us where, That he may dwell in thy Courts, we shall be satisfied with the Goodness of thy house, even of thy holy Temple. We shall be satisfied.
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Is it any wonder to see a man delight in satisfying goodnesse? What is it that any man desires but satisfaction? What is heaven but satisfaction? The reason why the world is so much desired, is,
Is it any wonder to see a man delight in satisfying Goodness? What is it that any man Desires but satisfaction? What is heaven but satisfaction? The reason why the world is so much desired, is,
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because it gives so little satisfaction. (Men still hope for further satisfaction.) And the reason why holy things are desired, is,
Because it gives so little satisfaction. (Men still hope for further satisfaction.) And the reason why holy things Are desired, is,
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because they give so much satisfaction:
Because they give so much satisfaction:
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The Saints never think they have enough of them, because they ever finde enough in them.
The Saints never think they have enough of them, Because they ever find enough in them.
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In heaven and heavenly things satisfaction and appetite are perpetually interchangeable, We shall be satisfied with the goodnesse of thy house, even of thy holy Temple.
In heaven and heavenly things satisfaction and appetite Are perpetually interchangeable, We shall be satisfied with the Goodness of thy house, even of thy holy Temple.
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Unlesse carnall men finde satisfaction in their own houses, they finde none in Gods. Temple-comforts please them not,
Unless carnal men find satisfaction in their own houses, they find none in God's Temple-comforts please them not,
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unlesse they may have their fill of Kitchin-comforts.
unless they may have their fill of Kitchin-comforts.
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And here's the reason why carnall men and hypocrites, who formally approach unto God in these duties, are so soon weary of them:
And here's the reason why carnal men and Hypocrites, who formally approach unto God in these duties, Are so soon weary of them:
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for unles they receive some outward sensible, it may be sensuall advantage, some present pay, unles they thrive in worldly things, they thinke their labour lost, and their time too.
for unless they receive Some outward sensible, it may be sensual advantage, Some present pay, unless they thrive in worldly things, they think their labour lost, and their time too.
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To what purpose is this waste? They know not what you mean, by the goodnesse of Gods House, they understand not this language.
To what purpose is this waste? They know not what you mean, by the Goodness of God's House, they understand not this language.
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Hence that cry ( Isa. 58. 2.) Wherefore have we fasted, and thou seest not? What was it that troubled them? What, that God was not neer them? No,
Hence that cry (Isaiah 58. 2.) Wherefore have we fasted, and thou See not? What was it that troubled them? What, that God was not near them? No,
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but because creature-comforts and successes were not neer them. Prayer brought no money into their purses, nor peace into their State.
but Because Creature comforts and Successes were not near them. Prayer brought no money into their purses, nor peace into their State.
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Now, the Saints are never weary of prayer and fasting, though they pine and starve at them,
Now, the Saints Are never weary of prayer and fasting, though they pine and starve At them,
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because they finde God in them, in whom they are feasted with sweet wine, and various dishes of delight,
Because they find God in them, in whom they Are feasted with sweet wine, and various Dishes of delight,
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when the world yeelds them not a cup of cold water, or a bit of bread.
when the world yields them not a cup of cold water, or a bit of bred.
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God alone is enough, and all, him they finde vvhen they finde nothing.
God alone is enough, and all, him they find when they find nothing.
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These heavenly Epicures feed fat and full on Christ, and drinke large draughts of the wine of his consolation,
These heavenly Epicureans feed fat and full on christ, and drink large draughts of the wine of his consolation,
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when they have no more in the creature, then Dives had in hell, not a drop of vvater to cool their tongues.
when they have no more in the creature, then Dives had in hell, not a drop of water to cool their tongues.
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Thirdly, If these duties be a drawing nigh to God, I beseech you, consider whether you intend them so or no.
Thirdly, If these duties be a drawing High to God, I beseech you, Consider whither you intend them so or no.
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Doe you draw nigh to God when you pray and hear? Have you been nigh to God this day? We are in the exercise of the point we are speaking of.
Do you draw High to God when you pray and hear? Have you been High to God this day? We Are in the exercise of the point we Are speaking of.
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It would be sad, if any soul should be farre from God in that duty, where the whole businesse is to draw nigh to God.
It would be sad, if any soul should be Far from God in that duty, where the Whole business is to draw High to God.
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It is ill to be absent from God at any time; but then worst, vvhen vve seem to come into his presence.
It is ill to be absent from God At any time; but then worst, when we seem to come into his presence.
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It is possible to have God in our mouths, and not at all in our thoughts:
It is possible to have God in our mouths, and not At all in our thoughts:
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to have God at our tongues end, and our hearts at the vvorlds end. A man may be as farre from God at a prayer, as at a play:
to have God At our tongues end, and our hearts At the worlds end. A man may be as Far from God At a prayer, as At a play:
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As farre from God at a holy fast, as at a drunken feast.
As Far from God At a holy fast, as At a drunken feast.
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Thus the Lord charged his ancient people ( Isa. 29. 13.) This people draw neer me with their mouth,
Thus the Lord charged his ancient people (Isaiah 29. 13.) This people draw near me with their Mouth,
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and with their lips they doe honour me, but have removed their heart far from me: and with their lips they do honour me, but have removed their heart Far from me:
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So the Prophet ( Jer. 12. 2.) Lord, thou art nigh in their mouth, but thou art farre from their reins.
So the Prophet (Jer. 12. 2.) Lord, thou art High in their Mouth, but thou art Far from their reins.
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O that such might be awakened out of this sinfull sleep, as Jacob out of his naturall,
Oh that such might be awakened out of this sinful sleep, as Jacob out of his natural,
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and forced to cry out (as he) Surely God is in this place, and we knew it not, Gen. 28. 16.
and forced to cry out (as he) Surely God is in this place, and we knew it not, Gen. 28. 16.
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If it shall be asked, How may vve draw nigh to God?
If it shall be asked, How may we draw High to God?
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I vvould answer these three things about it. 1. We must have a right vvay. 2. We must have a right staff of strength. 3. We must have the right steps to draw neer to God.
I would answer these three things about it. 1. We must have a right Way. 2. We must have a right staff of strength. 3. We must have the right steps to draw near to God.
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Your vvay, your staffe, your steps, must be considered.
Your Way, your staff, your steps, must be considered.
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First, If you would draw nigh to God, look to your vvay, and exercise faith about it. The way is Jesus Christ.
First, If you would draw High to God, look to your Way, and exercise faith about it. The Way is jesus christ.
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I (saith he) am the way, the truth and the life, no man commeth unto the Father,
I (Says he) am the Way, the truth and the life, no man comes unto the Father,
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but by me, Joh. 14. 6. There is no choice of waies to God: if we misse one, we have missed all.but by me, John 14. 6. There is no choice of ways to God: if we miss one, we have missed all.
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The Law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God, Heb. 7. 19. What is that better hope? Christ the object hoped for, is this hope;The Law made nothing perfect, but the bringing in of a better hope did, by the which we draw High unto God, Hebrew 7. 19. What is that better hope? christ the Object hoped for, is this hope;
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our hope depends so much on him for the best things, that he is our better hope, by which (with assurance) we may draw ▪ nigh unto God.
our hope depends so much on him for the best things, that he is our better hope, by which (with assurance) we may draw ▪ High unto God.
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That's the Apostles encouragement, Heb. 10. 19. Having therefore, brethren, boldnesse, to enter into the holiest by the bloud of Jesus, by a new and living way, which he hath consecrated for us thorow the vail, that is to say, his flesh;
That's the Apostles encouragement, Hebrew 10. 19. Having Therefore, brothers, boldness, to enter into the Holiest by the blood of jesus, by a new and living Way, which he hath consecrated for us thorough the Vail, that is to say, his Flesh;
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Let us draw neer with true hearts. Let us draw near with true hearts.
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Secondly, The staffe of ••rength, by which vve draw nigh to God, is the holy Ghost. Edifie your selves in your most holy faith (Jude v. 20.) Praying in the holy Ghost; so we translate:
Secondly, The staff of ••rength, by which we draw High to God, is the holy Ghost. Edify your selves in your most holy faith (U^de v. 20.) Praying in the holy Ghost; so we translate:
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others thus, Praying by the holy Ghost, that is, by the power of the holy Ghost:
Others thus, Praying by the holy Ghost, that is, by the power of the holy Ghost:
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For, Rom. 8. We know not what to pray as we ought, but the Spirit it self maketh interces•ion for us with groans that cannot be uttered.
For, Rom. 8. We know not what to pray as we ought, but the Spirit it self makes interces•ion for us with groans that cannot be uttered.
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As it is the office of Christ to intercede with God for us:
As it is the office of christ to intercede with God for us:
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So it is the office of the holy Ghost to make those intercessions in us, which vve put up to God.
So it is the office of the holy Ghost to make those intercessions in us, which we put up to God.
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All the prayers which prevail with God, are formed, vvrought and fashioned in our hearts by the Spirit of God:
All the Prayers which prevail with God, Are formed, wrought and fashioned in our hearts by the Spirit of God:
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There are no prayers in our hearts. The prayers vvhich goe to God come from him.
There Are no Prayers in our hearts. The Prayers which go to God come from him.
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The burden of prayer (as well as that of sin) is too heavy for us to bear.
The burden of prayer (as well as that of since) is too heavy for us to bear.
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Therefore it is said in the beginning of the verse, The Spirit also helpeth our infirmities.
Therefore it is said in the beginning of the verse, The Spirit also Helpeth our infirmities.
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The Greek word signifies to help, as a nurse helpeth the little childe, upholding it by the arm;
The Greek word signifies to help, as a nurse Helpeth the little child, upholding it by the arm;
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or, as a weak decrepid old man is upholden by his staff. Or rather, The Spirit helpeth together, for so much the composition of the vvord implies.
or, as a weak decrepit old man is upholden by his staff. Or rather, The Spirit Helpeth together, for so much the composition of the word Implies.
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And then it is a Metaphor taken from one who is to lift a weight too heavie for him,
And then it is a Metaphor taken from one who is to lift a weight too heavy for him,
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and therefore cals another to lend him his hand.
and Therefore calls Another to lend him his hand.
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Thus the holy Ghost lends us his hand, or is as a staff in our hand to uphold and strengthen us in this weighty worke, in this heavenly walke of our souls towards God. Thirdly, Look to the steps.
Thus the holy Ghost lends us his hand, or is as a staff in our hand to uphold and strengthen us in this weighty work, in this heavenly walk of our Souls towards God. Thirdly, Look to the steps.
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There are seven steps (and you shall have them almost in so many words) by which we draw neer to God.
There Are seven steps (and you shall have them almost in so many words) by which we draw near to God.
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1. The sense of our own vvants. We never come neer the fulnesse of God till we know our owne emptinesse.
1. The sense of our own Wants. We never come near the fullness of God till we know our own emptiness.
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He that is full l•atheth a honey-comb; He that is full l•atheth a honeycomb;
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and he vvho thinks he is full (though none are so empty as he) shall never have his emptinesse filled, He filleth the hungry with good things,
and he who thinks he is full (though none Are so empty as he) shall never have his emptiness filled, He fills the hungry with good things,
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and sendeth the rich empty away. The vvhole have no need of a Physician;and sends the rich empty away. The Whole have no need of a physician;
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and though none have so much need, as they vvho say they are vvhole, yet these shall not be healed.
and though none have so much need, as they who say they Are Whole, yet these shall not be healed.
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The second step is a sense of our own utter inability to supply our vvants,
The second step is a sense of our own utter inability to supply our Wants,
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yea, and of the inability of all the creatures under heaven, and in heaven too, vvithout God, Psal. 73. 25, 26. Whom have I in heaven but thee? And there is none upon earth that I desire besides thee;
yea, and of the inability of all the creatures under heaven, and in heaven too, without God, Psalm 73. 25, 26. Whom have I in heaven but thee? And there is none upon earth that I desire beside thee;
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My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever.
My Flesh and my heart Faileth, but God is the strength of my heart, and my portion for ever.
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David having thus protested against the expectation of help from any creature in heaven or earth, vvithout or vvithin himself,David having thus protested against the expectation of help from any creature in heaven or earth, without or within himself,
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and laid all his help upon him that is mighty, findes his soul in a fit frame to approach to God, v. 28. It is good for me to draw neer to God.
and laid all his help upon him that is mighty, finds his soul in a fit frame to approach to God, v. 28. It is good for me to draw near to God.
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The third step is a sense of our unworthinesse, that God should supply our vvants, or give us any help.
The third step is a sense of our unworthiness, that God should supply our Wants, or give us any help.
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When Jacob vvas so nigh God, that he had him by the shoulders and wrestling with him, held him so fast that he vvould not let goe his hold, till he had a blessing,
When Jacob was so High God, that he had him by the shoulders and wrestling with him, held him so fast that he would not let go his hold, till he had a blessing,
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yet he had quite let goe any hold, yea, or opinion of his own worthinesse to receive a blessing, I am not worthy of the least of all the mercies,
yet he had quite let go any hold, yea, or opinion of his own worthiness to receive a blessing, I am not worthy of the least of all the Mercies,
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and of all the truth which thou hast shewed unto thy servant (Gen. 32. 10.) or, Iam lesse then the least of all thy mercies. and of all the truth which thou hast showed unto thy servant (Gen. 32. 10.) or, Iam less then the least of all thy Mercies.
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Then we are fit to receive great things from God, when we are little in our own eyes.
Then we Are fit to receive great things from God, when we Are little in our own eyes.
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We cannot come neer the high God, but with low thoughts of our selves, The proud he beholdeth afar off, and they are afar off.
We cannot come near the high God, but with low thoughts of our selves, The proud he beholdeth afar off, and they Are afar off.
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The fourth step is an acknowledgement of the power and alsufficiency of God to help us.
The fourth step is an acknowledgement of the power and All-sufficiency of God to help us.
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We cannot draw nigh to God, without such actings of faith towards God ( Heb. 11. 6.) He that commeth to God must believe that God is:
We cannot draw High to God, without such actings of faith towards God (Hebrew 11. 6.) He that comes to God must believe that God is:
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What's that? Is it only this, that God hath a being? No, it is this, That God hath his being in himself, That God is God; that is, that God can doe what he pleaseth, that God hath an all-sufficiency in himself for himself, and an all-sufficiency for us.
What's that? Is it only this, that God hath a being? No, it is this, That God hath his being in himself, That God is God; that is, that God can do what he Pleases, that God hath an All-sufficiency in himself for himself, and an All-sufficiency for us.
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He needs no creature, and he is enough for every creature. The fifth step is, That the Lord is willing and ready to help us.
He needs no creature, and he is enough for every creature. The fifth step is, That the Lord is willing and ready to help us.
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God cannot bear it, that any should come before him with doubtfull thoughts of him, either in regard of his power, or of his willingnesse.
God cannot bear it, that any should come before him with doubtful thoughts of him, either in regard of his power, or of his willingness.
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We honour him most when we expect most from him. He that commeth to God must believe that God is;
We honour him most when we expect most from him. He that comes to God must believe that God is;
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and what else? That he is a rewarder of those that diligently seek him; He hath not said to the seed of Jacob, seek ye me in vain.
and what Else? That he is a rewarder of those that diligently seek him; He hath not said to the seed of Jacob, seek you me in vain.
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The sixth step is to believe not only that there is a willingnesse in God to help his people,
The sixth step is to believe not only that there is a willingness in God to help his people,
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but that he is willing to help in that particular case we petition him about.
but that he is willing to help in that particular case we petition him about.
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That's the Apostles meaning ( Heb. 10. 27.) Let us draw neer to God with a true heart, and full assurance of faith.
That's the Apostles meaning (Hebrew 10. 27.) Let us draw near to God with a true heart, and full assurance of faith.
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In what assurance? Even in this, That we shall be answered in what we ask.
In what assurance? Even in this, That we shall be answered in what we ask.
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As faith must mingle with every word of command or promise, which God speaks to us, else it will not profit us:
As faith must mingle with every word of command or promise, which God speaks to us, Else it will not profit us:
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So faith must mingle with every word of prayer, which we speak to God, or else it will not profit us.
So faith must mingle with every word of prayer, which we speak to God, or Else it will not profit us.
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The Apostle James puts a particular instance ( Chap. 1. 5, 6.) If any of you lack wisdome, let him ask of God, &c. and it shall be given him;
The Apostle James puts a particular instance (Chap. 1. 5, 6.) If any of you lack Wisdom, let him ask of God, etc. and it shall be given him;
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but let him ask in faith, nothing wavering. The seventh step is, Boldnesse or freedome of speech with God.but let him ask in faith, nothing wavering. The seventh step is, Boldness or freedom of speech with God.
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Holy boldnesse is the highest act of faith, and the highest step of the soul.
Holy boldness is the highest act of faith, and the highest step of the soul.
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When we are come to this step, we are at Gods side (as I may speak with reverence) and we stand,
When we Are come to this step, we Are At God's side (as I may speak with Reverence) and we stand,
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as it were, at his elbow, The Favourites place; then we speak with God, as God spake with Moses (Exod. 23. 11.) Face to face, as a man speaketh to his friend.
as it were, At his elbow, The Favourites place; then we speak with God, as God spoke with Moses (Exod 23. 11.) Face to face, as a man speaks to his friend.
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This the Apostle invites us to doe, Heb. 4. 16. Let us come boldly to the throne of grace.
This the Apostle invites us to do, Hebrew 4. 16. Let us come boldly to the throne of grace.
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Boldnesse would not sute well, at any throne, but a throne of grace. And when we are come thither, and come boldly thither, grace can step no higher;
Boldness would not suit well, At any throne, but a throne of grace. And when we Are come thither, and come boldly thither, grace can step no higher;
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our next step is into glory.
our next step is into glory.
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Thus I have briefly opened, who the way is, what the staff, and vvhich be the steps, by vvhich vve draw nigh to God.
Thus I have briefly opened, who the Way is, what the staff, and which be the steps, by which we draw High to God.
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Give me leave now to shew you vvhat the effects of such drawing nigh to God will be.
Give me leave now to show you what the effects of such drawing High to God will be.
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It cannot be, vve should draw nigh to God by Christ the way; by the holy Ghost, our staff;
It cannot be, we should draw High to God by christ the Way; by the holy Ghost, our staff;
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by such steps as these, the sense of our vvants, of our vveaknes, of our unworthinesse, the sight of the power of God,
by such steps as these, the sense of our Wants, of our weakness, of our unworthiness, the sighed of the power of God,
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and of his vvillingnes to give, vvith faith that he vvill give, and boldnesse to ask,
and of his willingness to give, with faith that he will give, and boldness to ask,
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but great effects vvill be vvrought in us, and appear upon us. I shall give you an account of four.
but great effects will be wrought in us, and appear upon us. I shall give you an account of four.
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1. If any draw thus nigh to God, their neernesse to him vvill cause their likenesse to him.
1. If any draw thus High to God, their nearness to him will cause their likeness to him.
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A soul cannot stand so nigh a holy God, vvithout receiving stamps and tinctures of holinesse.
A soul cannot stand so High a holy God, without receiving stamps and tinctures of holiness.
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Till vve have somewhat of the image of God upon us, vve cannot come at all to him;
Till we have somewhat of the image of God upon us, we cannot come At all to him;
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and vvhen vve come vve receive more of that image. In every ordinance vve may have a vision of God by faith.
and when we come we receive more of that image. In every Ordinance we may have a vision of God by faith.
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Vision here assimulates, as well as in heaven.
Vision Here assimulates, as well as in heaven.
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The Apostle treating of Gospelordinances concludes this, 2 Cor. 3. 18. We all, as in a glasse with open face, beholding the glory of the Lord, are changed into the same image from glory to glory,
The Apostle treating of Gospel-ordinances concludes this, 2 Cor. 3. 18. We all, as in a glass with open face, beholding the glory of the Lord, Are changed into the same image from glory to glory,
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even as by the Spirit of the Lord. It is impossible to look on God, and not be like him.even as by the Spirit of the Lord. It is impossible to look on God, and not be like him.
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Jacobs sheep conceived according to the colour of the Rods that lay in the troughs; our conceptions vvill be like our visions.Jacobs sheep conceived according to the colour of the Rods that lay in the troughs; our conceptions will be like our visions.
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So then, if in these duties you see God, and know vvho God is vvith vvhom you have to doe in them, you vvill be holy as God is holy, pure as he is pure,
So then, if in these duties you see God, and know who God is with whom you have to do in them, you will be holy as God is holy, pure as he is pure,
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and just as he is just in all manner of conversation. This is a proof to purpose that you have prayed and fasted.
and just as he is just in all manner of Conversation. This is a proof to purpose that you have prayed and fasted.
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Moses vvas nigh God fourty daies in the Mount:Moses was High God fourty days in the Mount:
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And had he nothing of God upon him vvhen he came down? Yes, his face did shine.
And had he nothing of God upon him when he Come down? Yes, his face did shine.
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And his story tels us, that his vvhole life, as a godly man, and all his administrations to the people,
And his story tells us, that his Whole life, as a godly man, and all his administrations to the people,
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as a wise Magistrate, did shine brighter then his face.
as a wise Magistrate, did shine Brighter then his face.
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If you draw nigh to God, as these duties import you doe, raies of heavenly light vvill shine,
If you draw High to God, as these duties import you do, rays of heavenly Light will shine,
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and shed themselves upon your counsels and resolves: Every act vvill speak prayer and fasting.
and shed themselves upon your Counsels and resolves: Every act will speak prayer and fasting.
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Who can dwell neer a holy God, and be unholy? A just God, and be unjust? A pure God,
Who can dwell near a holy God, and be unholy? A just God, and be unjust? A pure God,
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and be an unclean Adulterer? A mercifull God, and he a hardhearted oppressour? A faithfull God, and be a falsehearted dissembler.
and be an unclean Adulterer? A merciful God, and he a hardhearted oppressor? A faithful God, and be a False-hearted dissembler.
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Doe these things look like the engravings of heaven? Or doe these persons act as if they had acquaintance vvith God? They that pray neer God, work neer God.
Do these things look like the engravings of heaven? Or do these Persons act as if they had acquaintance with God? They that pray near God, work near God.
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Consider vvhat your projectings are, vvhat your devisings, vvhat your actings, and by that you may finde vvhat your prayings have been, vvhat your fastings, vvhat your humblings.
Consider what your projectings Are, what your devisings, what your actings, and by that you may find what your prayings have been, what your Fastings, what your humblings.
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Where vve read God in the one, vve may be assured there hath been a dravving nigh to God in the other.
Where we read God in the one, we may be assured there hath been a drawing High to God in the other.
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Many men doe but converse vvith man in prayer, and therefore they are so like to man, proud, froward, vain, earthly, carnal, self-seeking.
Many men do but converse with man in prayer, and Therefore they Are so like to man, proud, froward, vain, earthly, carnal, self-seeking.
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O that it might once be testified in our lives that vve are a people vvho have prayed nigh the living God.
O that it might once be testified in our lives that we Are a people who have prayed High the living God.
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Secondly, They vvho dravv nigh to God in these duties, usually finde their hearts svveetly refreshed both in and after these duties.
Secondly, They who draw High to God in these duties, usually find their hearts sweetly refreshed both in and After these duties.
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Can a man vvho is cold come nigh the fire, and not be vvarmed? Can he that is in the dark come into the open Sun,
Can a man who is cold come High the fire, and not be warmed? Can he that is in the dark come into the open Sun,
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and not be enlightned? God is the spring of comfort; Surely your hearts vvill be comforted, if you get nigh to him.
and not be enlightened? God is the spring of Comfort; Surely your hearts will be comforted, if you get High to him.
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Can we come to a God vvhose name is the God of all comfort? (2 Cor. 1. 3.) God hath ingrost all that commodity into his own hands, it is not in the power of any creature, high or low, to give out comfort:
Can we come to a God whose name is the God of all Comfort? (2 Cor. 1. 3.) God hath engrossed all that commodity into his own hands, it is not in the power of any creature, high or low, to give out Comfort:
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they can give riches, honours and pleasures, but they cannot give comfort, you must trade to heaven for that commodity,
they can give riches, honours and pleasures, but they cannot give Comfort, you must trade to heaven for that commodity,
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or else your vessel will return empty, though you should trade at all the ports on earth.) I say then, Can we come near this God of all comfort, and yet finde no comfort? to come with,
or Else your vessel will return empty, though you should trade At all the ports on earth.) I say then, Can we come near this God of all Comfort, and yet find no Comfort? to come with,
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and carry away a dead spirit, a dead look, to be encompast with fear & dismaidnes,
and carry away a dead Spirit, a dead look, to be encompassed with Fear & dismaidnes,
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after we have encompassed his throne with prayers or with praises? That woman (1 Sam. 1. 18.) who was in bitternesse of spirit, and in great anguish of soul under her affliction, fals a praying,
After we have encompassed his throne with Prayers or with praises? That woman (1 Sam. 1. 18.) who was in bitterness of Spirit, and in great anguish of soul under her affliction, falls a praying,
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and we may see she prayed, and drew nigh to God in prayer, for she went away, and did eat,
and we may see she prayed, and drew High to God in prayer, for she went away, and did eat,
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and her countenance was no more sad. She found so much refreshing in God, that she could not be sorrowfull.and her countenance was no more sad. She found so much refreshing in God, that she could not be sorrowful.
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No sorrow can stand before the God of all consolation. What is heaven, but the presence of God? And what we shall finde in the presence of God there, the Psalmist tels us:
No sorrow can stand before the God of all consolation. What is heaven, but the presence of God? And what we shall find in the presence of God there, the Psalmist tells us:
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At thy right hand, there are joyes, and in thy presence there are pleasures for evermore. At thy right hand, there Are Joys, and in thy presence there Are pleasures for evermore.
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As we shall have nothing but pleasures and joyes in heaven, because we are in the presence of God:
As we shall have nothing but pleasures and Joys in heaven, Because we Are in the presence of God:
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so in a proportion as we get neerer and neerer God on earth, we shall have more and more pleasures;
so in a proportion as we get nearer and nearer God on earth, we shall have more and more pleasures;
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yea, though we dwell in a land of sorrows, and though fears encamp round about us:
yea, though we dwell in a land of sorrows, and though fears encamp round about us:
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drawing nigh to God will turn our water into wine, our sorrows into joyes, our fears into confidences and assurances for ever.
drawing High to God will turn our water into wine, our sorrows into Joys, our fears into confidences and assurances for ever.
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He will take off our sackcloth, and gird us vvith gladnesse, or make us glad while drest in sackcloth.
He will take off our Sackcloth, and gird us with gladness, or make us glad while dressed in Sackcloth.
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He will give us beauty for ashes, or make us beautifull in our ashes.
He will give us beauty for Ashes, or make us beautiful in our Ashes.
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I grant many a soul hath drawn nigh to God indeed in prayer, hearing, &c. and yet comfort hath been farre off.
I grant many a soul hath drawn High to God indeed in prayer, hearing, etc. and yet Comfort hath been Far off.
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But vve must not argue against a generall truth, from a particular temptation. The position will stand, though every experiment comes not up to it.
But we must not argue against a general truth, from a particular temptation. The position will stand, though every experiment comes not up to it.
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God is a free agent, and vvorks electively: He is not like the Sun, which cannot suspend or diversifie its own operation.
God is a free agent, and works electively: He is not like the Sun, which cannot suspend or diversify its own operation.
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Thirdly, They who draw nigh to God in these duties, will draw off from their duties.
Thirdly, They who draw High to God in these duties, will draw off from their duties.
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There is a double conversion needfull for a Christian; there is a conversion from sin; and there is a conversion from duty;
There is a double conversion needful for a Christian; there is a conversion from since; and there is a conversion from duty;
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not from the practice of it, but from relying and trusting upon it.
not from the practice of it, but from relying and trusting upon it.
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A man may pray much, and fast much, and in stead of drawing nigh to God, draw nigh to prayer:
A man may pray much, and fast much, and in stead of drawing High to God, draw High to prayer:
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his thoughts may be more upon his prayer, then upon God to whom he praies: And he may live more upon his cushion then upon Christ.
his thoughts may be more upon his prayer, then upon God to whom he prays: And he may live more upon his cushion then upon christ.
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But when a man indeed draws nigh to God in prayer, he forgets prayer, and remembers God.
But when a man indeed draws High to God in prayer, he forgets prayer, and remembers God.
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He loves to pray, but is not in love vvith his prayers, He goes forth in the strength of God,
He loves to pray, but is not in love with his Prayers, He Goes forth in the strength of God,
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and makes mention of his righteousnesse only. and makes mention of his righteousness only.
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He will not with the Pharisee make mention of his duties also, or bring God a reckoning of his prayers,
He will not with the Pharisee make mention of his duties also, or bring God a reckoning of his Prayers,
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and of his fastings, I fast twice in the week, &c. He will not tell the Lord, I fast once a moneth, I keep extraordinary fasts too; he forgets all this:
and of his Fastings, I fast twice in the Week, etc. He will not tell the Lord, I fast once a Monn, I keep extraordinary fasts too; he forgets all this:
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Fasts goe for nothing, & praiers go for nothing, and tears go for nothing: Christ is all:
Fasts go for nothing, & Prayers go for nothing, and tears go for nothing: christ is all:
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he counts upon nothing but God himself. Fourthly, They who draw nigh to God in these duties, draw off from their selves.
he counts upon nothing but God himself. Fourthly, They who draw High to God in these duties, draw off from their selves.
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And they who are neerest God are furthest from self. Self-love is the first •nd most potent lust:
And they who Are nearest God Are furthest from self. Self-love is the First •nd most potent lust:
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Self-deniall is the first and most •otent grace. It is an argument that men know little of God, and taste lesse of him,
Self-denial is the First and most •otent grace. It is an argument that men know little of God, and taste less of him,
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when they know and taste themselvs so much in all they do. When we are asking God we should be denying our selves.
when they know and taste themselves so much in all they do. When we Are asking God we should be denying our selves.
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For he grants •othing to us (in mercy) till we deny our selves. When man first departed from God, he went into himself:
For he grants •othing to us (in mercy) till we deny our selves. When man First departed from God, he went into himself:
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•nd as often as he comes to God, he goes out of himself. No man can be a self-seeker, and a God-seeker too.
•nd as often as he comes to God, he Goes out of himself. No man can be a self-seeker, and a God-seeker too.
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Hence it is that the Apostle spends the former part of the Chapter upon this argument,
Hence it is that the Apostle spends the former part of the Chapter upon this argument,
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even to draw the scattered Jews (to whom he wrote) off from themselves; closing with the duty of this Text, as the only expedient to effect it:
even to draw the scattered jews (to whom he wrote) off from themselves; closing with the duty of this Text, as the only expedient to Effect it:
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Draw nigh to God. As if he had said, one touch upon God will cure you of your selves. For the clearing of vvhich I shall a little open the context, vvhich vvith an eye to this place, I forbare to speak of at the beginning.Draw High to God. As if he had said, one touch upon God will cure you of your selves. For the clearing of which I shall a little open the context, which with an eye to this place, I forbore to speak of At the beginning.
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The Apostle puts a Question at the first verse, From whence come warrs and fightings among you? He asks the Question, not that he was unresolved,
The Apostle puts a Question At the First verse, From whence come wars and fightings among you? He asks the Question, not that he was unresolved,
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but that they might be ashamed.
but that they might be ashamed.
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But what vvars means he? Were those twelve Tribes scattered abroad by persecution (as we read in the dedication of the Epistle) rallying themselves into regiments,
But what wars means he? Were those twelve Tribes scattered abroad by persecution (as we read in the dedication of the Epistle) rallying themselves into regiments,
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and gathering into armies to fight one with another, rather then into Churches to worship God together? No, the vvarre he means was metaphoricall.
and gathering into armies to fight one with Another, rather then into Churches to worship God together? No, the war he means was metaphorical.
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The Roman Eagles kept these Doves low enough, yet their gall (Sunnatural!) appears in contentions with, divisions from, envyings and heart-burnings against one another:
The Roman Eagles kept these Dove low enough, yet their Gall (Sunnatural!) appears in contentions with, divisions from, envyings and heartburnings against one Another:
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brother is up against brother, and Church against Church, vvhile all vvere over-busie, seeking themselves.
brother is up against brother, and Church against Church, while all were overbusy, seeking themselves.
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For, are these things from the Gospel, or from faith in it? Are they from prayer,
For, Are these things from the Gospel, or from faith in it? are they from prayer,
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or from drawing nigh to God in it? Doth the seed of prayers, and tears, of faith and the Gospel bring forth such an harvest as this? Are they procreative of vvars and fightings? No surely:
or from drawing High to God in it? Does the seed of Prayers, and tears, of faith and the Gospel bring forth such an harvest as this? are they procreative of wars and fightings? No surely:
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The next vvords shew the root vvhence these spring, Come they not hence, even of your lusts that warre in your members? The Greek is, Come they not of the pleasures which are in your members? is not that their pedegree? Lusts are called pleasures by a Metonymie of the adjunct,
The next words show the root whence these spring, Come they not hence, even of your Lustiest that war in your members? The Greek is, Come they not of the pleasures which Are in your members? is not that their pedigree? Lustiest Are called pleasures by a Metonymy of the adjunct,
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or of the effect, because a kinde of pleasure goes with them, or flows from them.
or of the Effect, Because a kind of pleasure Goes with them, or flows from them.
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From these pleasures (saith he) your vvarrs and fightings come; your pleasures bring forth unpleasant fruit;
From these pleasures (Says he) your wars and fightings come; your pleasures bring forth unpleasant fruit;
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because these lusts please your selves: you care not vvhom you displease, so you may satisfie them.
Because these Lustiest please your selves: you care not whom you displease, so you may satisfy them.
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He presses and upbraids them further, vers. 2. Ye lust and have not, ye kill and desire to haves and cannot obtain ▪ These killings vvere sutable to the wars and fightings of the first verse,
He presses and upbraids them further, vers. 2. You lust and have not, you kill and desire to haves and cannot obtain ▪ These killings were suitable to the wars and fightings of the First verse,
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yet (the Greek vvords to kill and to envy, being very neer in sound) Some to mollifie the sense conceive it should be read, Ye envy and desire to have:
yet (the Greek words to kill and to envy, being very near in found) some to mollify the sense conceive it should be read, You envy and desire to have:
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not, ye kill and desire to have. But vve may vvell keep to the letter of our translation.
not, you kill and desire to have. But we may well keep to the Letter of our Translation.
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For the Apostle speaks as high language of those unbloody wars (Gal. 5. 15.) If ye bite and devour one another.
For the Apostle speaks as high language of those unbloody wars (Gal. 5. 15.) If you bite and devour one Another.
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Such contentions are called there, man-eating, therefore they may be called here, man-slaying. But vvhat got they by these victories? What vvere the trophies of this vvar? The text saith, Ye kill and desire to have, and cannot obtain.
Such contentions Are called there, man-eating, Therefore they may be called Here, manslaying. But what god they by these victories? What were the trophies of this war? The text Says, You kill and desire to have, and cannot obtain.
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Ye oppresse and vex others, but ye cannot help your selves, and obtain your own desires;
You oppress and vex Others, but you cannot help your selves, and obtain your own Desires;
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or (as the originall emphasis bears) get your wills. The Apostle beats it upon them again, Ye fight and warre, yet ye have not, because ye ask not.
or (as the original emphasis bears) get your wills. The Apostle beats it upon them again, You fight and war, yet you have not, Because you ask not.
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These men vvere dealing so much for themselves, that is, for their lusts, that they little regarded God:
These men were dealing so much for themselves, that is, for their Lustiest, that they little regarded God:
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they vvere thin in prayer vvhile their corruptions vvere thus thick, Ye have not, because ye ask not;
they were thin in prayer while their corruptions were thus thick, You have not, Because you ask not;
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Not ask? sure vve doe, What, do not vve pray? he answers ( vers. 3.) home to the point.
Not ask? sure we do, What, do not we pray? he answers (vers. 3.) home to the point.
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I'll grant ye pray, Ye ask, but ye receive not, because ye aske amisse, and so your prayers are ciphers, they stand for nothing,
I'll grant you pray, You ask, but you receive not, Because you ask amiss, and so your Prayers Are ciphers, they stand for nothing,
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how many soever you may number them. Sinfull prayers are no prayers. I tell you, your asking is no asking.
how many soever you may number them. Sinful Prayers Are no Prayers. I tell you, your asking is no asking.
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Why? We hope vve pray for things lawfull, vve pray to God, not to an Idoll,
Why? We hope we pray for things lawful, we pray to God, not to an Idol,
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and vve pray in the Name of Christ? Let it be that ye doe so,
and we pray in the Name of christ? Let it be that you do so,
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though ye ask not amisse in your praiers in regard of matter, object or medium, yet ye ask amisse.
though you ask not amiss in your Prayers in regard of matter, Object or medium, yet you ask amiss.
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Where's the fault? Here it lies, ye are not right in your ends and aims.
Where's the fault? Here it lies, you Are not right in your ends and aims.
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Ye seek your selves in your praiers, Ye ask that ye may consume it upon your lusts;
You seek your selves in your Prayers, You ask that you may consume it upon your Lustiest;
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you would have the blessings of God to bestow them upon your pleasures, not to do his pleasure.
you would have the blessings of God to bestow them upon your pleasures, not to do his pleasure.
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Your lusts pray rather then your graces: ye are suckling your lusts, while ye are praying;
Your Lustiest prey rather then your graces: you Are suckling your Lustiest, while you Are praying;
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ye make provision for the flesh, while ye are in spirituall duties.
you make provision for the Flesh, while you Are in spiritual duties.
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Look to this (I beseech you) for I am afraid most praiers miscarry upon this point.
Look to this (I beseech you) for I am afraid most Prayers miscarry upon this point.
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How many ask that they may consume, what they would receive, upon their lusts, upon pride and ambition, upon vain-glory,
How many ask that they may consume, what they would receive, upon their Lustiest, upon pride and ambition, upon vainglory,
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and the love of preeminence? How many would thus lavish out the mercies of God? It is possible for a man to pray, not only for the things of this world, to bestow them upon his lusts,
and the love of preeminence? How many would thus lavish out the Mercies of God? It is possible for a man to pray, not only for the things of this world, to bestow them upon his Lustiest,
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but he may pray even for the things of heaven, to bestow them upon his lusts:
but he may pray even for the things of heaven, to bestow them upon his Lustiest:
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He may pray for the ordinances of God, and bestow them upon his lusts: He may pray for pure ordinances, and bestow them upon filthy lusts:
He may pray for the ordinances of God, and bestow them upon his Lustiest: He may pray for pure ordinances, and bestow them upon filthy Lustiest:
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yea, I thinke 'tis possible for a man to pray for grace, and bestow that upon his lusts;
yea, I think it's possible for a man to pray for grace, and bestow that upon his Lustiest;
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not that grace it self can be turned into lust, but there is a depth of sinfulnesse in the heart of man, which would put the best things to the worst uses.
not that grace it self can be turned into lust, but there is a depth of sinfulness in the heart of man, which would put the best things to the worst uses.
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However the Apostle is clear, that good things may be put to very bad uses, while he saith, Ye ask, that ye may consume it on your lusts.
However the Apostle is clear, that good things may be put to very bad uses, while he Says, You ask, that you may consume it on your Lustiest.
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He gives them a title fully significant of this in the 4th verse, Ye adulterers and adulteresses; he means not carnall adulterers and adulteresses, but spirituall.
He gives them a title Fully significant of this in the 4th verse, You Adulterers and Adulteresses; he means not carnal Adulterers and Adulteresses, but spiritual.
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As if he had said, while your hearts cleave to your worldly interests, you commit adultery with the world,
As if he had said, while your hearts cleave to your worldly interests, you commit adultery with the world,
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and goe a whoring from Christ. For as an adulterer, and an adulteresse are made one flesh:
and go a whoring from christ. For as an adulterer, and an adulteress Are made one Flesh:
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So a spirit prostituted to worldly concernments, is made one with the world. Such would make heaven bow to earth, and God serve the designs of Satan.
So a Spirit prostituted to worldly concernments, is made one with the world. Such would make heaven bow to earth, and God serve the designs of Satan.
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So he must, if he grant their askings, who would consume what they aske upon their lusts.
So he must, if he grant their askings, who would consume what they ask upon their Lustiest.
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Take heed of this (saith the Apostle) consider what ye doe, know ye not that the friendship of the world is enmity with God? yes, we know this very wel;
Take heed of this (Says the Apostle) Consider what you do, know you not that the friendship of the world is enmity with God? yes, we know this very well;
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but we do not believe our own hearts can deceive us thus grosly, that we who pray so often,
but we do not believe our own hearts can deceive us thus grossly, that we who pray so often,
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so earnestly, so zealously for good things, should yet be thought to pray all the while, only to get in fewel and provision for our lusts;
so earnestly, so zealously for good things, should yet be Thought to pray all the while, only to get in fuel and provision for our Lustiest;
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or, to keep Fasts that we might have somewhat to feast and fatten our corruptions.
or, to keep Fasts that we might have somewhat to feast and fatten our corruptions.
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Some possibly might say, as Hazael to Elisha (when that Prophet fore told what bloody work he would make,
some possibly might say, as hazael to Elisha (when that Prophet before told what bloody work he would make,
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when he had the power) What, are we dogs that we should doe such a thing? What, we pray for our lusts? God forbid.
when he had the power) What, Are we Dogs that we should do such a thing? What, we pray for our Lustiest? God forbid.
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The Apostles next words seem to imply such thoughts ( v. 5.) Doe ye thinke that the Scripture saith in vain, the Spirit that dwelleth in us lusteth to envy? As if he had said, you thinke I charge you too deeply,
The Apostles next words seem to imply such thoughts (v. 5.) Do you think that the Scripture Says in vain, the Spirit that dwells in us Lusteth to envy? As if he had said, you think I charge you too deeply,
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and may perhaps call what I have said an aspersion, at least a needlesse jealousie.
and may perhaps call what I have said an aspersion, At least a needless jealousy.
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But alas, can any man tell vvhat he vvould doe vvith mercies, vvith riches, vvith power,
But alas, can any man tell what he would do with Mercies, with riches, with power,
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if he had these? Friends, you know not your own hearts, nor of vvhat spirit ye are.
if he had these? Friends, you know not your own hearts, nor of what Spirit you Are.
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But doe ye thinke God doth not know your hearts? Or that he hath not the true measure of your spirits? Doth the Scripture speak in vain (that is, vvithout cause) that the Spirit that dwelleth in us lusteth to envy.
But do you think God does not know your hearts? Or that he hath not the true measure of your spirits? Does the Scripture speak in vain (that is, without cause) that the Spirit that dwells in us Lusteth to envy.
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Where doth the Scripture speak this? the Scripture speaks it no where, syllabically in so many vvords, Sound and clear collections and consequences from Scripture, are the voice of Scripture;
Where does the Scripture speak this? the Scripture speaks it not where, syllabically in so many words, Found and clear collections and consequences from Scripture, Are the voice of Scripture;
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Some thinke the Apostle alludes to that complaint, Gen. 6. 5. God saw that the wickednesse of man was great upon the earth,
some think the Apostle alludes to that complaint, Gen. 6. 5. God saw that the wickedness of man was great upon the earth,
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and that every imagination of the thoughts of his heart was only evil continually. and that every imagination of the thoughts of his heart was only evil continually.
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Others referre it to the answer of Moses, vvhen his servant Jashua brought him a complaint against Eldad and Medad for prophesying in the Camp, desiring his Lord Moses to forbid them, Enviest thou for my sake? Numb.
Others refer it to the answer of Moses, when his servant Joshua brought him a complaint against Eldad and Medad for prophesying in the Camp, desiring his Lord Moses to forbid them, enviest thou for my sake? Numb.
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11. 29. Whether this or that vvas the speciall text, is doubtfull;
11. 29. Whither this or that was the special text, is doubtful;
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of this vve are sure, the Scripture yeelds us this position, The spirit that dwelleth in us lusteth to envy.
of this we Are sure, the Scripture yields us this position, The Spirit that dwells in us Lusteth to envy.
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What spirit is this? And how doth it lust? Some take it for the corrupt spirit of man: and so the sense is.
What Spirit is this? And how does it lust? some take it for the corrupt Spirit of man: and so the sense is.
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Hath not the Scripture cause to say, that the sinfull spirit of man lusts to envie,
Hath not the Scripture cause to say, that the sinful Spirit of man Lustiest to envy,
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or is envious at the power and greatnesse of others? and is desirous to grasp all to it self;
or is envious At the power and greatness of Others? and is desirous to grasp all to it self;
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Hath the Scripture spoken this without cause? Doe you not finde such a spirit acting and striving in you? Doth not the experience you have of your own hearts (unlesse you be strangers at home) justifie this charge? The spirit that dwels in you lusteth to envy.
Hath the Scripture spoken this without cause? Do you not find such a Spirit acting and striving in you? Does not the experience you have of your own hearts (unless you be Strangers At home) justify this charge? The Spirit that dwells in you Lusteth to envy.
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Others take the spirit for the Spirit of God.
Others take the Spirit for the Spirit of God.
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Doe ye thinke that the Scripture saith in vain? that the Spirit of God (dwelling in the Saints,Do you think that the Scripture Says in vain? that the Spirit of God (Dwelling in the Saints,
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or that spirituall principle given in regeneration) lusteth to envy? And then the sense is this.
or that spiritual principle given in regeneration) Lusteth to envy? And then the sense is this.
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Ye are such as professe ye have received the Spirit of God:
You Are such as profess you have received the Spirit of God:
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ye are a people scattered by persecution for the profession of the Gospel, and bearing the fruits of the Spirit.
you Are a people scattered by persecution for the profession of the Gospel, and bearing the fruits of the Spirit.
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Doe ye thinke the Scripture saith in vain, the spirit that dwelleth in you lusteth to envie? That is, that (the best, having yet the seed,
Do you think the Scripture Says in vain, the Spirit that dwells in you Lusteth to envy? That is, that (the best, having yet the seed,
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and remains of every sinne in them, and so of envie) the spirituall part in you,
and remains of every sin in them, and so of envy) the spiritual part in you,
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or the spirit dwelling in you is put to continuall work and warre by strivings and lustings to keep in the motions of your hearts from these sins? For as there is a sinfull lusting of the flesh against the Spirit:
or the Spirit Dwelling in you is put to continual work and war by strivings and lustings to keep in the motions of your hearts from these Sins? For as there is a sinful lusting of the Flesh against the Spirit:
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So there is a gracious lusting of the Spirit against the flesh ( Gal. 5. 17.) one worke whereof (there named by the Apostle) is envying (vers. 21.) with all it's attendants.
So there is a gracious lusting of the Spirit against the Flesh (Gal. 5. 17.) one work whereof (there nam by the Apostle) is envying (vers. 21.) with all it's attendants.
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According to this interpretation, NONLATINALPHABET, to envy, hath the sense of NONLATINALPHABET, Against envy, which is an allowed signification of the Greek preposition.
According to this Interpretation,, to envy, hath the sense of, Against envy, which is an allowed signification of the Greek preposition.
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And so to lust notes that hostile opposition, vvhich the holy Ghost raises in the Saints against envie, implying, that even they are subject to envie as vvell as others.
And so to lust notes that hostile opposition, which the holy Ghost raises in the Saints against envy, implying, that even they Are Subject to envy as well as Others.
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M. Calvin renders the text interrogatively, Doth the spirit that dwelleth in us lust to envy? Ye speak of the Spirit of God,
M. calvin renders the text interrogatively, Does the Spirit that dwells in us lust to envy? You speak of the Spirit of God,
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and ye say ye have the Spirit, is this a work that looks like the vvorking of the Spirit? What is the Spirit of God that dwels in you,
and you say you have the Spirit, is this a work that looks like the working of the Spirit? What is the Spirit of God that dwells in you,
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or which you pretend dwels in you, a spirit of envie? Nothing lesse, the Spirit of God breaths other thoughts, and teacheth other lessons.
or which you pretend dwells in you, a Spirit of envy? Nothing less, the Spirit of God breathes other thoughts, and Teaches other Lessons.
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That Spirit which is truly liberall, cannot be envious.
That Spirit which is truly liberal, cannot be envious.
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He that giveth freely to all, would not have us envie those to whom he gives more freely, then to our selves.
He that gives freely to all, would not have us envy those to whom he gives more freely, then to our selves.
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Or, he that giveth us more, doth not envie us for what we have, v. 7. But he giveth more grace.
Or, he that gives us more, does not envy us for what we have, v. 7. But he gives more grace.
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If any receive not more from him, it is because they are unfit to receive, not because he is unwilling to give.
If any receive not more from him, it is Because they Are unfit to receive, not Because he is unwilling to give.
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God (indeed) resisteth the proud, but giveth grace to the humble; God (indeed) Resisteth the proud, but gives grace to the humble;
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A proud man would have all to himself, he thinks the vvhole vvorld must serve his ends,
A proud man would have all to himself, he thinks the Whole world must serve his ends,
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and therefore God opposeth him in his vvay, Submit your selves therefore to God; be sure you pray under God, and not above him.
and Therefore God Opposeth him in his Way, Submit your selves Therefore to God; be sure you pray under God, and not above him.
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Many a man when his bodie lies low before God, hath his spirit above God.
Many a man when his body lies low before God, hath his Spirit above God.
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He that seeks himself in prayer to God, sets himself above God to vvhom he praies:
He that seeks himself in prayer to God, sets himself above God to whom he prays:
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A thought of vvhich was the devils first entertainment. His first suggestion was, Ye shall be as gods.
A Thought of which was the Devils First entertainment. His First suggestion was, You shall be as God's.
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Nothing makes us so unlike creatures, especially so unlike new creatures, as a desire of such likenesse unto God.
Nothing makes us so unlike creatures, especially so unlike new creatures, as a desire of such likeness unto God.
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And vvhile we would be nigh him in making our own way, or in being our own end, vve depart furthest from him.
And while we would be High him in making our own Way, or in being our own end, we depart furthest from him.
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Be carefull then to resist this devil of selfseeking, and resist him most, when ye are seeking unto God.
Be careful then to resist this Devil of Self-seeking, and resist him most, when you Are seeking unto God.
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Resist this devil by fleeing from your selves, and he will flee from you. Having thus put the devil to flight, you may draw nigh to God, with this confidence, that he will draw nigh to you. Resist this Devil by fleeing from your selves, and he will flee from you. Having thus put the Devil to flight, you may draw High to God, with this confidence, that he will draw High to you.
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That's the second point proposed, the promise of mercy, or the fruit of our drawing nigh to God, Draw nigh to God, and he will draw nigh to you.
That's the second point proposed, the promise of mercy, or the fruit of our drawing High to God, Draw High to God, and he will draw High to you.
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I will not handle this later part doctrinally, but onely as an argument to provoke your spirits to draw nigh to God, upon his gracious condiscention to draw nigh to you.
I will not handle this later part doctrinally, but only as an argument to provoke your spirits to draw High to God, upon his gracious condescension to draw High to you.
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There is much oratory in this promise:
There is much oratory in this promise:
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vvho can expresse how drawing and attractive it is to hear, that God will draw nigh unto us?
who can express how drawing and Attractive it is to hear, that God will draw High unto us?
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God will draw nigh: What's that? We may interpret it by what he spake before, Ye ask and receive not: God will draw High: What's that? We may interpret it by what he spoke before, You ask and receive not:
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If God draw nigh, you shall ask and receive, you shall have your petition.
If God draw High, you shall ask and receive, you shall have your petition.
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So it is expounded, Deut. 4. 7. What Nation is there so great, that hath God so nigh to them,
So it is expounded, Deuteronomy 4. 7. What nation is there so great, that hath God so High to them,
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as the Lord our God is, in all things we call upon him for? That is, he readily gives us all things we call upon him for.as the Lord our God is, in all things we call upon him for? That is, he readily gives us all things we call upon him for.
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On the contrary, The not hearing of prayer is the departure of God.
On the contrary, The not hearing of prayer is the departure of God.
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So the complaint of Saul teaches us (1 Sam. 28. 15.) God is departed from me,
So the complaint of Saul Teaches us (1 Sam. 28. 15.) God is departed from me,
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and answereth me no more, neither by Prophets, nor by dreams. and Answers me no more, neither by prophets, nor by dreams.
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When God puts out and acts mercie or power for us, he draws nigh unto us, Ps. 75. 1. For that thy Name is neer thy wondrous works declare:
When God puts out and acts mercy or power for us, he draws High unto us, Ps. 75. 1. For that thy Name is near thy wondrous works declare:
c-crq np1 vvz av cc vvz n1 cc n1 p-acp pno12, pns31 vvz av-j p-acp pno12, np1 crd crd p-acp d po21 n1 vbz av-j po21 j n2 vvi:
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Gods works speak where he is:
God's works speak where he is:
n2 n2 vvb c-crq pns31 vbz:
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when we see some wickednesse acted, we may say, It is a sign who hath been here;
when we see Some wickedness acted, we may say, It is a Signen who hath been Here;
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we may see such have been here by the spoil they have made; we may read the Agents names upon their actions.
we may see such have been Here by the spoil they have made; we may read the Agents names upon their actions.
pns12 vmb vvi d vhb vbn av p-acp dt n1 pns32 vhb vvn; pns12 vmb vvi dt n2 n2 p-acp po32 n2.
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So when we see great, noble and glorious works (though all men should be silent,
So when we see great, noble and glorious works (though all men should be silent,
av c-crq pns12 vvb j, j cc j n2 (cs d n2 vmd vbi j,
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yet) such vvorks have a voice to proclaim their Authour, The finger of God is here.
yet) such works have a voice to proclaim their Author, The finger of God is Here.
av) d n2 vhb dt n1 pc-acp vvi po32 n1, dt n1 pp-f np1 vbz av.
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I might shew you how every topick yeelds us a perswasive argument to desire this presence of God with us.
I might show you how every topic yields us a persuasive argument to desire this presence of God with us.
pns11 vmd vvi pn22 c-crq d j vvz pno12 dt j n1 pc-acp vvi d n1 pp-f np1 p-acp pno12.
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First, ( A necessario ) from the necessity of it. We have no need of many creatures, they are but conveniencies to us.
First, (A Necessarily) from the necessity of it. We have no need of many creatures, they Are but Conveniences to us.
ord, (dt fw-la) p-acp dt n1 pp-f pn31. pns12 vhb dx n1 pp-f d n2, pns32 vbr p-acp n2 p-acp pno12.
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We have no absolute need of any creature: God can be now, as he will be hereafter, All in all unto us.
We have no absolute need of any creature: God can be now, as he will be hereafter, All in all unto us.
pns12 vhb dx j n1 pp-f d n1: np1 vmb vbi av, c-acp pns31 vmb vbi av, d p-acp d p-acp pno12.
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God is enough to us without any creature; but no creature can be any thing to us without God.
God is enough to us without any creature; but no creature can be any thing to us without God.
np1 vbz av-d p-acp pno12 p-acp d n1; cc-acp dx n1 vmb vbi d n1 p-acp pno12 p-acp np1.
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God, and all that he hath made, is not more then God without any thing which he hath made.
God, and all that he hath made, is not more then God without any thing which he hath made.
np1, cc d cst pns31 vhz vvn, vbz xx av-dc cs np1 p-acp d n1 r-crq pns31 vhz vvn.
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Secondly, ( Ab utili ) All our profit comes in vvith God. He that hath the fountain, hath the stream.
Secondly, (Ab utili) All our profit comes in with God. He that hath the fountain, hath the stream.
ord, (fw-la fw-la) d po12 n1 vvz p-acp p-acp np1. pns31 cst vhz dt n1, vhz dt n1.
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He that hath the Sun cannot want light. He that ows the silver and golden mines, cannot want treasure.
He that hath the Sun cannot want Light. He that ows the silver and golden mines, cannot want treasure.
pns31 cst vhz dt n1 vmbx vvi n1. pns31 cst vvz dt n1 cc j n2, vmbx vvi n1.
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God is fountain, sunne and mine of all good things. Each creature (in it's best estate) is but a particular good:
God is fountain, sun and mine of all good things. Each creature (in it's best estate) is but a particular good:
np1 vbz n1, n1 cc n1 pp-f d j n2. d n1 (p-acp pn31|vbz js n1) vbz p-acp dt j j:
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All creatures are not an universall good, The One-most God, is all good. Thirdly, ( Ab honesto ) nothing so honourable to man, as his relation to God.
All creatures Are not an universal good, The One-most God, is all good. Thirdly, (Ab honesto) nothing so honourable to man, as his Relation to God.
d n2 vbr xx dt j j, dt j np1, vbz d j. ord, (fw-la fw-la) pix av j p-acp n1, c-acp po31 n1 p-acp np1.
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It is an honour to a mean man when a great Prince (vvho is but a man in a greater letter) will be pleased to visit and draw nigh to him.
It is an honour to a mean man when a great Prince (who is but a man in a greater Letter) will be pleased to visit and draw High to him.
pn31 vbz dt n1 p-acp dt j n1 c-crq dt j n1 (r-crq vbz p-acp dt n1 p-acp dt jc n1) vmb vbi vvn pc-acp vvi cc vvi av-j p-acp pno31.
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Is it a small matter that the Prince of the Kings of the earth visits us,
Is it a small matter that the Prince of the Kings of the earth visits us,
vbz pn31 dt j n1 cst dt n1 pp-f dt n2 pp-f dt n1 vvz pno12,
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and will dwell with us in our smoaky cottages?
and will dwell with us in our smoky cottages?
cc vmb vvi p-acp pno12 p-acp po12 j n2?
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Fourthly, ( A jucundo ) It is joy and delight unspeakable to have God neer us.
Fourthly, (A jucundo) It is joy and delight unspeakable to have God near us.
ord, (dt fw-la) pn31 vbz n1 cc vvi j pc-acp vhi np1 av-j pno12.
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The joy of heaven (as was toucht before) is this, the presence of God:
The joy of heaven (as was touched before) is this, the presence of God:
dt n1 pp-f n1 (c-acp vbds vvn a-acp) vbz d, dt n1 pp-f np1:
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look how much you have of the drawings nigh of God upon earth, so much you have of heaven upon earth.
look how much you have of the drawings High of God upon earth, so much you have of heaven upon earth.
vvb c-crq d pn22 vhb pp-f dt n2-vvg av pp-f np1 p-acp n1, av av-d pn22 vhb pp-f n1 p-acp n1.
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The grace of glorie is this, We shall ever be with the Lord; The glorie of grace is this, that God will ever be with us:
The grace of glory is this, We shall ever be with the Lord; The glory of grace is this, that God will ever be with us:
dt n1 pp-f n1 vbz d, pns12 vmb av vbi p-acp dt n1; dt n1 pp-f n1 vbz d, cst np1 vmb av vbi p-acp pno12:
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that's the promise, I will never leave thee, nor forsake thee;
that's the promise, I will never leave thee, nor forsake thee;
d|vbz dt n1, pns11 vmb av-x vvi pno21, ccx vvi pno21;
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I vvill stick as close to thee as thy cloathes to thy back, or, as thy skin to thy flesh.
I will stick as close to thee as thy clothes to thy back, or, as thy skin to thy Flesh.
pns11 vmb vvi a-acp av-j p-acp pno21 p-acp po21 n2 p-acp po21 n1, cc, c-acp po21 n1 p-acp po21 n1.
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Take the weight and blessing of this priviledge, a little more distinctly and enlargedly. 1. Consider who draws nigh to you, when God draws nigh to you.
Take the weight and blessing of this privilege, a little more distinctly and enlargedly. 1. Consider who draws High to you, when God draws High to you.
vvb dt n1 cc n1 pp-f d n1, dt j av-dc av-j cc av-j. crd np1 r-crq vvz av-j p-acp pn22, c-crq np1 vvz av-j p-acp pn22.
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His descriptions (to help faith) are made to our senses. He is a sun, and a shield, a strong tower, and a deliverer.
His descriptions (to help faith) Are made to our Senses. He is a sun, and a shield, a strong tower, and a deliverer.
po31 n2 (pc-acp vvi n1) vbr vvn p-acp po12 n2. pns31 vbz dt n1, cc dt n1, dt j n1, cc dt n1.
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Then comfort and protection draw nigh us, when God draws nigh us. He is the God of battell for our Armies in the field;
Then Comfort and protection draw High us, when God draws High us. He is the God of battle for our Armies in the field;
av n1 cc n1 vvb av-j pno12, c-crq np1 vvz av-j pno12. pns31 vbz dt n1 pp-f n1 p-acp po12 n2 p-acp dt n1;
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and he is the God of wisdome for our counsels at home. Whatsoever the creature is or wants, God is, and hath eminently.
and he is the God of Wisdom for our Counsels At home. Whatsoever the creature is or Wants, God is, and hath eminently.
cc pns31 vbz dt n1 pp-f n1 p-acp po12 n2 p-acp n1-an. r-crq dt n1 vbz cc vvz, np1 vbz, cc vhz av-j.
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All the world will be nothing to us, or against us, if we have, and know we have God nigh us:
All the world will be nothing to us, or against us, if we have, and know we have God High us:
av-d dt n1 vmb vbi pix p-acp pno12, cc p-acp pno12, cs pns12 vhb, cc vvb pns12 vhb np1 av-j pno12:
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For as when God looks into himself, he speaks of the vvhole vvorld (though the work of his own hands) as vanity, or as nothing.
For as when God looks into himself, he speaks of the Whole world (though the work of his own hands) as vanity, or as nothing.
c-acp c-acp c-crq np1 vvz p-acp px31, pns31 vvz pp-f dt j-jn n1 (c-acp dt n1 pp-f po31 d n2) p-acp n1, cc c-acp pix.
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All Nations before him are as nothing, and they are counted to him lesse then nothing and vanity, Isa. 40. 17. What, was the Lord six daies about nothing? or did he make a peece of vanity? Emptinesse and vanitie vvas the state of the Chaos before God fashioned and moulded it up into this beautifull fabrick wherein we breathe.All nations before him Are as nothing, and they Are counted to him less then nothing and vanity, Isaiah 40. 17. What, was the Lord six days about nothing? or did he make a piece of vanity? Emptiness and vanity was the state of the Chaos before God fashioned and moulded it up into this beautiful fabric wherein we breathe.
d n2 p-acp pno31 vbr p-acp pix, cc pns32 vbr vvn p-acp pno31 av-dc cs pix cc n1, np1 crd crd q-crq, vbds dt n1 crd n2 p-acp pix? cc vdd pns31 vvi dt n1 pp-f n1? n1 cc n1 vbds dt n1 pp-f dt n1 p-acp np1 vvd cc vvn pn31 a-acp p-acp d j n1 c-crq pns12 vvb.
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How unlike is this account to that first account, which God made of the world, who casting up the severall parcels, makes this totall sum, Gen. 1. 3•. And God saw every thing which he had made;
How unlike is this account to that First account, which God made of the world, who casting up the several parcels, makes this total sum, Gen. 1. 3•. And God saw every thing which he had made;
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and behold, it was very good? True, so it was as it came out of his hands;and behold, it was very good? True, so it was as it Come out of his hands;
cc vvb, pn31 vbds av j? j, av pn31 vbds c-acp pn31 vvd av pp-f po31 n2;
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and so it is still, excepting only those cracks and flaws made by the sin of man;
and so it is still, excepting only those cracks and flaws made by the since of man;
cc av pn31 vbz av, vvg av-j d n2 cc n2 vvn p-acp dt n1 pp-f n1;
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but yet when the Lord looks upon his own infinite perfections, then he saith of all his works, They are nothing, and lesse then nothing, vanity;
but yet when the Lord looks upon his own infinite perfections, then he Says of all his works, They Are nothing, and less then nothing, vanity;
cc-acp av c-crq dt n1 vvz p-acp po31 d j n2, cs pns31 vvz pp-f d po31 n2, pns32 vbr pix, cc av-dc cs pix, n1;
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The greatest works of God are nothing to the great God. The greatest works of God Are nothing to the great God.
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Now as God himself, in the contemplation of, and reflection upon his own greatnesse, nothings the whole world;
Now as God himself, in the contemplation of, and reflection upon his own greatness, nothings the Whole world;
av p-acp np1 px31, p-acp dt n1 pp-f, cc n1 p-acp po31 d n1, pi2x dt j-jn n1;
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So vvhen our souls are raised up to contemplate who God is, and can get into the treasures of that glorie and excellencie vvhich are in God, the vvorld is nothing in our eyes;
So when our Souls Are raised up to contemplate who God is, and can get into the treasures of that glory and excellency which Are in God, the world is nothing in our eyes;
av c-crq po12 n2 vbr vvn a-acp pc-acp vvi r-crq n1 vbz, cc vmb vvi p-acp dt n2 pp-f d n1 cc n1 r-crq vbr p-acp np1, dt n1 vbz pix p-acp po12 n2;
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and though vve have to do in tansacting the greatest affairs, and be advanced to the greatest dignities of the vvorld,
and though we have to do in tansacting the greatest affairs, and be advanced to the greatest dignities of the world,
cc cs pns12 vhb pc-acp vdi p-acp vvg dt js n2, cc vbi vvn p-acp dt js n2 pp-f dt n1,
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yet after our thoughts have been a vvhile vvith God, vve thinke vve have been but pedling all the while about vanities and nothings.
yet After our thoughts have been a while with God, we think we have been but peddling all the while about vanities and nothings.
av p-acp po12 n2 vhb vbn dt n1 p-acp np1, pns12 vvb pns12 vhb vbn p-acp vvg d dt n1 p-acp n2 cc pi2x.
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When the great God is neer us, the greatest things are little to us.
When the great God is near us, the greatest things Are little to us.
c-crq dt j np1 vbz av-j pno12, dt js n2 vbr j p-acp pno12.
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When those unbelieving Israelites, vvho were sent to espy and search the land of Canaan, saw the sons of Anak those mighty Giants, they looked on themselves but as Grashoppers in their sight.
When those unbelieving Israelites, who were sent to espy and search the land of Canaan, saw the Sons of Anak those mighty Giants, they looked on themselves but as Grasshoppers in their sighed.
c-crq d vvg np1, r-crq vbdr vvn pc-acp vvi cc vvi dt n1 pp-f np1, vvd dt n2 pp-f np1 d j n2, pns32 vvd p-acp px32 p-acp p-acp n2 p-acp po32 n1.
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What Grashoppers vvill the highest of believing mankinde thinke themselves, when the mighty God stands by them? And the true reason why the vvorld is great in our eyes, is, because God is so little:
What Grasshoppers will the highest of believing mankind think themselves, when the mighty God Stands by them? And the true reason why the world is great in our eyes, is, Because God is so little:
q-crq n2 vmb dt js pp-f vvg n1 vvb px32, c-crq dt j np1 vvz p-acp pno32? cc dt j n1 c-crq dt n1 vbz j p-acp po12 n2, vbz, c-acp np1 vbz av j:
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vve usually frame up mean notions of God, we make God a poor God; and vve frame high notions of the vvorld, vve make the vvorld a rich vvorld.
we usually frame up mean notions of God, we make God a poor God; and we frame high notions of the world, we make the world a rich world.
pns12 av-j vvi a-acp j n2 pp-f np1, pns12 vvb np1 dt j np1; cc pns12 vvb j n2 pp-f dt n1, pns12 vvb dt n1 dt j n1.
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Labour to know vvho God is, and the vvorld vvill be to you as it is,
Labour to know who God is, and the world will be to you as it is,
n1 pc-acp vvi r-crq n1 vbz, cc dt n1 vmb vbi p-acp pn22 c-acp pn31 vbz,
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and be esteem'd by you (as it deserves) a vanity, a nothing. Secondly, When God draws nigh to you, all good draws nigh to you:
and be esteemed by you (as it deserves) a vanity, a nothing. Secondly, When God draws High to you, all good draws High to you:
cc vbi vvn p-acp pn22 (c-acp pn31 vvz) dt n1, av pix. ord, c-crq np1 vvz av-j p-acp pn22, d j vvz av-j p-acp pn22:
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Good cannot stay behinde, if God come; his presence is the grant of all your holy petitions:
Good cannot stay behind, if God come; his presence is the grant of all your holy petitions:
j vmbx vvi a-acp, cs np1 vvb; po31 n1 vbz dt n1 pp-f d po22 j n2:
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You have as much in God, as your thoughts can grasp, and there is infinitely more in him, then your thoughts can grasp.
You have as much in God, as your thoughts can grasp, and there is infinitely more in him, then your thoughts can grasp.
pn22 vhb c-acp av-d p-acp np1, c-acp po22 n2 vmb vvi, cc pc-acp vbz av-j av-dc p-acp pno31, cs po22 n2 vmb vvi.
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Further, unlesse God draw nigh to you, what ever good draws nigh to, or clings about you, will prove an evil to you.
Further, unless God draw High to you, what ever good draws High to, or clings about you, will prove an evil to you.
av-jc, cs np1 vvb av-j p-acp pn22, r-crq av j vvz av-j p-acp, cc vvz p-acp pn22, vmb vvi dt n-jn p-acp pn22.
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Though all creatures hang about you, and offer you their service, they can doe you no good,
Though all creatures hang about you, and offer you their service, they can do you no good,
cs d n2 vvb p-acp pn22, cc vvb pn22 po32 n1, pns32 vmb vdi pn22 dx j,
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except God be with you in the enjoyment of them.
except God be with you in the enjoyment of them.
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The cleaving and clinging of creatures to you, vvill be but as the clinging and cleaving of the Ivie to the Oak to draw out your sap and strength:
The cleaving and clinging of creatures to you, will be but as the clinging and cleaving of the Ivy to the Oak to draw out your sap and strength:
dt vvg cc vvg pp-f n2 p-acp pn22, vmb vbi cc-acp c-acp dt vvg cc vvg pp-f dt n1 p-acp dt n1 pc-acp vvi av po22 n1 cc n1:
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it can be no otherwise, though they hug and imbrace you heartily. Armies cannot help you without God;
it can be no otherwise, though they hug and embrace you heartily. Armies cannot help you without God;
pn31 vmb vbi av-dx av, cs pns32 vvb cc vvi pn22 av-j. ng1 vmbx vvi pn22 p-acp np1;
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your own armies cannot, no, nor the armies of your Brethren and Confederates:
your own armies cannot, no, nor the armies of your Brothers and Confederates:
po22 d n2 vmbx, uh-x, ccx dt n2 pp-f po22 n2 cc n2:
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Not only shall not Armies of Egyptian help you vvithout God, but Armies of Israelites shall not:
Not only shall not Armies of Egyptian help you without God, but Armies of Israelites shall not:
xx av-j vmb xx n2 pp-f jp vvb pn22 p-acp np1, cc-acp n2 pp-f np1 vmb xx:
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Yea, though they be armies of the best strain of Israelites, every one a Nathanael, an Israelite indeed, in whom there is no guile.
Yea, though they be armies of the best strain of Israelites, every one a Nathanael, an Israelite indeed, in whom there is no guile.
uh, cs pns32 vbb n2 pp-f dt js n1 pp-f np1, d pi dt np1, dt np1 av, p-acp ro-crq a-acp vbz dx n1.
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Your owne Counsels cannot help vvithout God, no, nor your fasts and praiers. The Covenant cannot help you without God; no, nor the very Gospel.
Your own Counsels cannot help without God, no, nor your fasts and Prayers. The Covenant cannot help you without God; no, nor the very Gospel.
po22 d n2 vmbx vvi p-acp np1, uh-dx, ccx po22 n2 cc n2. dt n1 vmbx vvi pn22 p-acp np1; uh-dx, ccx dt j n1.
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What is it to have the Gospel preached, and God not in the Gospel? Can vvords alone convert you? Can vvords comfort you? The meer letter of the Gospel kils,
What is it to have the Gospel preached, and God not in the Gospel? Can words alone convert you? Can words Comfort you? The mere Letter of the Gospel kills,
q-crq vbz pn31 pc-acp vhi dt n1 vvd, cc np1 xx p-acp dt n1? vmb n2 av-j vvb pn22? vmb n2 vvi pn22? dt j n1 pp-f dt n1 vvz,
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as vvell as of the Law. The Spirit quickens in both.
as well as of the Law. The Spirit quickens in both.
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If then God draw not nigh to you, go, weep over all creature-helps, vveep over your Armies, over your confederacies, over your counsels:
If then God draw not High to you, go, weep over all creature-helps, weep over your Armies, over your confederacies, over your Counsels:
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yea, vveep over your fasts, your prayers, your Covenant, your Gospel; if God should not draw nigh, miserable comforts, helplesse helpers are they all.
yea, weep over your fasts, your Prayers, your Covenant, your Gospel; if God should not draw High, miserable comforts, helpless helpers Are they all.
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Thirdly, If God do not draw nigh to you, all manner of evils will, you vvill be encompast vvith snares and fears round about.
Thirdly, If God do not draw High to you, all manner of evils will, you will be encompassed with snares and fears round about.
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It is said of Saul (1 Sam. 16.) that vvhen the Spirit of God departed from him, an evil spirit from the Lord troubled him.
It is said of Saul (1 Sam. 16.) that when the Spirit of God departed from him, an evil Spirit from the Lord troubled him.
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When the good God, and his good Spirit depart from us, evil spirits will rush in, and throng upon us;
When the good God, and his good Spirit depart from us, evil spirits will rush in, and throng upon us;
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the spirit of envie and of malice, the spirit of division and distraction, the spirit of jealousie and suspition, the spirit of profanenesse and contempt of holy things.
the Spirit of envy and of malice, the Spirit of division and distraction, the Spirit of jealousy and suspicion, the Spirit of profaneness and contempt of holy things.
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Such spirits vvill put all out of order, and trouble all. It vvas most sad to Saul when God left him;
Such spirits will put all out of order, and trouble all. It was most sad to Saul when God left him;
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vve read him going to consult vvith a vvitch, vvhen God vvas gone (1 Sam. 28.) (Man must have somewhat beyond himself;
we read him going to consult with a witch, when God was gone (1 Sam. 28.) (Man must have somewhat beyond himself;
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man cannot rest upon his own center;
man cannot rest upon his own centre;
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vvhen God is departed, he vvill to the devil, because he thinks the devil above himself in wisdome and in power) therefore Saul vvill hear vvhat a vvitch,
when God is departed, he will to the Devil, Because he thinks the Devil above himself in Wisdom and in power) Therefore Saul will hear what a witch,
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an oracle of hell can say; and how vvofull a complaint doth he make? The Philistines make warre against me;
an oracle of hell can say; and how woeful a complaint does he make? The philistines make war against me;
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vvhy? so they had done many times before:
why? so they had done many times before:
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Saul, I hope, vvas not a man unused to the vvars, he vvas a valiant and brave souldier as any in the vvorld, The bow of Jonathan turned not back, Saul, I hope, was not a man unused to the wars, he was a valiant and brave soldier as any in the world, The bow of Johnathan turned not back,
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and the sword of Saul returned not empty from the bloud of the slain, from the fat of the mighty, 2 Sam. 1. 22. and vvhat? now afraid of a Philistine! hear vvhat dreadfull vvords follow, vvords vvhich shew he had reason to fear, not only an armed Philistine, but an unarmed childe,and the sword of Saul returned not empty from the blood of the slave, from the fat of the mighty, 2 Sam. 1. 22. and what? now afraid of a Philistine! hear what dreadful words follow, words which show he had reason to Fear, not only an armed Philistine, but an unarmed child,
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or a man of straw, The Philistines make warre against me, and God is departed from me.
or a man of straw, The philistines make war against me, and God is departed from me.
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Some might say, vvhat if God be departed from thee, canst thou not get thy people to thee? go, muster thy armies, double thy numbers, fortifie thy cities, vvill not all this make up the absence of a God? It may be thou maist finde somewhat to supply his room:
some might say, what if God be departed from thee, Canst thou not get thy people to thee? go, muster thy armies, double thy numbers, fortify thy cities, will not all this make up the absence of a God? It may be thou Mayest find somewhat to supply his room:
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ô no, Saul could not do it, for he had done all that, as the text saith at the 4th ver.
o no, Saul could not do it, for he had done all that, as the text Says At the 4th for.
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of the Chapter, The Philistines gathered themselves together, and came and pitched in S••nem; and Saul also gathered all Israel together, and pitched in Gilboa;
of the Chapter, The philistines gathered themselves together, and Come and pitched in S••nem; and Saul also gathered all Israel together, and pitched in Gilboa;
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He had an Army, but he had not a God;
He had an Army, but he had not a God;
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and therefore he dares not engage vvith the Philistines. Nothing can supply the steed of God.
and Therefore he dares not engage with the philistines. Nothing can supply the steed of God.
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When you open your chests, and see treasure there;
When you open your chests, and see treasure there;
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yet, if God be not there, how poor are ye? When you muster your armies,
yet, if God be not there, how poor Are you? When you muster your armies,
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and see number and valour there;
and see number and valour there;
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yet if God be not there, how weak are ye? When ye look upon your counsels,
yet if God be not there, how weak Are you? When you look upon your Counsels,
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and see vvisdom and vvell-grounded policies there; yet if God be not there, how successelesse must all be?
and see Wisdom and well-grounded policies there; yet if God be not there, how successless must all be?
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Fourthly, Though you have done great things, yet if God withdraw, you shall do no more.
Fourthly, Though you have done great things, yet if God withdraw, you shall do no more.
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Man cannot act the same things without the same assistance. We must have our daily strength, as well as our daily bread from God.
Man cannot act the same things without the same assistance. We must have our daily strength, as well as our daily bred from God.
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And the reason vvhy man cannot alvvaies parallel his ovvn actions, is, because God doth not alvvaies parallel his ovvn assistances.
And the reason why man cannot always parallel his own actions, is, Because God does not always parallel his own assistances.
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After Joshua and the people of Israel had conquered Jericho, they fled and fell before the men of Ai, a small City, a petty Garison:
After joshua and the people of Israel had conquered Jericho, they fled and fell before the men of Ai, a small city, a Petty Garrison:
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The reason vvas, God vvas not vvith them, as the text clearly implies, Josh. 7. 12. Samson had done vvonders, he had destroyed the Philistines, heaps upon heaps, he had carried avvay the gates of a Citie upon his shoulders,
The reason was, God was not with them, as the text clearly Implies, Josh. 7. 12. samson had done wonders, he had destroyed the philistines, heaps upon heaps, he had carried away the gates of a city upon his shoulders,
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yet at last vvhen his locks vvere cut, and his Dalilah said, The Philistins are upon thee, Samson, he awoke out of his sleep,
yet At last when his locks were Cut, and his Delilah said, The philistines Are upon thee, samson, he awoke out of his sleep,
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and said, I will go out as at other times before, and shake my self; but he wist not that the Lord was departed from him; and said, I will go out as At other times before, and shake my self; but he wist not that the Lord was departed from him;
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then strong Samson was weak, bound presently by the Philistines and thrust to grinde in a mill.
then strong samson was weak, bound presently by the philistines and thrust to grind in a mill.
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I assure you, Honourable Senatours, though your Armies like mighty Samsons have done great things,
I assure you, Honourable Senators, though your Armies like mighty Samsons have done great things,
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and have carried the gates of strong Cities, yet in their next services, they will be but like other men, weak and uselesse,
and have carried the gates of strong Cities, yet in their next services, they will be but like other men, weak and useless,
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if the Lord should depart from them.
if the Lord should depart from them.
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Fifthly, If the Lord draw nigh to you, He will make all creatures draw nigh to you,
Fifthly, If the Lord draw High to you, He will make all creatures draw High to you,
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and stick to you, or submit to you; Creatures shall be glad of their company who enjoy communion with God.
and stick to you, or submit to you; Creatures shall be glad of their company who enjoy communion with God.
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We may apply to our selves that priviledge specializ'd to the Jews, Zech. 8. 23. It shal come to passe that ten men shall take hold of the skirt of him that is a Jew, saying, we will go with you,
We may apply to our selves that privilege specialized to the jews, Zechariah 8. 23. It shall come to pass that ten men shall take hold of the skirt of him that is a Jew, saying, we will go with you,
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for we have heard that God is with you. O let us come in, let us be your associates:for we have herd that God is with you. Oh let us come in, let us be your associates:
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what was the matter? where lay the argument? It was not in this, you have gold, and silver, and power; no, but you have God:
what was the matter? where lay the argument? It was not in this, you have gold, and silver, and power; no, but you have God:
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Let us go with you, for we have heard that God is with you. Let us go with you, for we have herd that God is with you.
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Thus shall that nation be courted by the nations round about, with whom the Lord is.
Thus shall that Nation be courted by the Nations round about, with whom the Lord is.
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If the Lord be with us, we also shall have ten men of the nations about us take hold of the skirt of an English-man and of a Scotch-man with whom we are so neerly joyned,
If the Lord be with us, we also shall have ten men of the Nations about us take hold of the skirt of an Englishman and of a Scotchman with whom we Are so nearly joined,
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and say, Let us dwell with you, for we have heard that God is with you.
and say, Let us dwell with you, for we have herd that God is with you.
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However we may rest in this assurance, that if God draw neer to us, men shall,
However we may rest in this assurance, that if God draw near to us, men shall,
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or we shall not need them neer us:
or we shall not need them near us:
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If God draw nigh to us, either none shall, or we need not fear who shall withdraw from us.
If God draw High to us, either none shall, or we need not Fear who shall withdraw from us.
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The Apostle found it so ▪ (2. Tim. 4. 16.) At my first answer no man stood with me, but all men forsook me;
The Apostle found it so ▪ (2. Tim. 4. 16.) At my First answer no man stood with me, but all men forsook me;
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notwithstanding the Lord stood with me and strengthned me; notwithstanding the Lord stood with me and strengthened me;
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though the world withdraw, though neerest friends, though godly friends and brethren (such were the Romanes to Paul ) withdraw,
though the world withdraw, though nearest Friends, though godly Friends and brothers (such were the Romans to Paul) withdraw,
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yet if God stand with us, we shall be able to withstand all gainsayers, and when we have done all, to stand:
yet if God stand with us, we shall be able to withstand all gainsayers, and when we have done all, to stand:
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if God be with us, who can be against us? Though many should attempt to be,if God be with us, who can be against us? Though many should attempt to be,
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yet none can, their very withdrawings and oppositions shall advantge us.
yet none can, their very withdrawings and oppositions shall advantage us.
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To close all, take I beseech you two generall deductions from all that I have spoken.
To close all, take I beseech you two general deductions from all that I have spoken.
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You see persons converted from a state of sin are nigh to God, and converted persons daily turning from the acts of sin are nigher to God, such know how to draw nigh to God in every duty:
You see Persons converted from a state of since Are High to God, and converted Persons daily turning from the acts of since Are nigher to God, such know how to draw High to God in every duty:
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And God honours them with this stile, his Nighones, his Neighbours;
And God honours them with this style, his Nighones, his Neighbours;
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that's their priviledge ( Psal. 148. 14. (He also exalteth the horne of his people, the praise of all his Saints,
that's their privilege (Psalm 148. 14. (He also Exalteth the horn of his people, the praise of all his Saints,
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even of the children of Israel, a people neer unto him. even of the children of Israel, a people near unto him.
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And David of himself (Psal. 139.) When I awake I am still with thee:
And David of himself (Psalm 139.) When I awake I am still with thee:
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he was at Gods elbow before out of his bed: when sleep had over-powred him, he was not master of his own understanding and reason,
he was At God's elbow before out of his Bed: when sleep had overpowered him, he was not master of his own understanding and reason,
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and therefore could not make it out:
and Therefore could not make it out:
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But (saith he) when I awake, when my senses are unlockt, and my reason at liberty to serve my graces, then I am still with thee.
But (Says he) when I awake, when my Senses Are unlocked, and my reason At liberty to serve my graces, then I am still with thee.
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As soon as I awake, my first flight is to God;
As soon as I awake, my First flight is to God;
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before I am up or ready, I make a step to Heaven, and there I stay all the day long;
before I am up or ready, I make a step to Heaven, and there I stay all the day long;
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when I am once there I cannot out again quickly, I am still with thee.
when I am once there I cannot out again quickly, I am still with thee.
c-crq pns11 vbm a-acp a-acp pns11 vmbx av av av-j, pns11 vbm av p-acp pno21.
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Now, if such be nigh to God, and still with him, let them also be nigh to you;
Now, if such be High to God, and still with him, let them also be High to you;
av, cs d vbb av-j p-acp np1, cc av p-acp pno31, vvb pno32 av vbi av-j p-acp pn22;
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let not Gods neer neighbours be wronged, if you can helpe it:
let not God's near neighbours be wronged, if you can help it:
vvb xx n2 av-j n2 vbb vvn, cs pn22 vmb vvi pn31:
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605
'tis dangerous to wrong a man that is nigh the great men of the earth, Kings and Princes, he can soon go into the Kings bed-chamber, and tell him of the wrong:
it's dangerous to wrong a man that is High the great men of the earth, Kings and Princes, he can soon go into the Kings bedchamber, and tell him of the wrong:
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606
It is dangerous to injure Gods nigh ones, they have an advantage of the world, they have but a step to Heaven:
It is dangerous to injure God's High ones, they have an advantage of the world, they have but a step to Heaven:
pn31 vbz j pc-acp vvi npg1 av pi2, pns32 vhb dt n1 pp-f dt n1, pns32 vhb p-acp dt n1 p-acp n1:
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607
All the Saints on earth live within the verge of the Court of Heaven, they are nigh to God,
All the Saints on earth live within the verge of the Court of Heaven, they Are High to God,
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608
and God is nigh to them.
and God is High to them.
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609
If the world spit in the face of a Saint, he can but turne about and have a kisse from Jesus Christ.
If the world spit in the face of a Saint, he can but turn about and have a kiss from jesus christ.
cs dt n1 vvb p-acp dt n1 pp-f dt n1, pns31 vmb p-acp vvi a-acp cc vhb dt n1 p-acp np1 np1.
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610
It is best to be a friend and a good neighbour to those, of whom God saith, These are my friends and neighbours.
It is best to be a friend and a good neighbour to those, of whom God Says, These Are my Friends and neighbours.
pn31 vbz js pc-acp vbi dt n1 cc dt j n1 p-acp d, pp-f ro-crq np1 vvz, d vbr po11 n2 cc n2.
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Secondly, See upon what termes this union is made, how God and man embrace. Draw nigh to God, and he will draw nigh to you.
Secondly, See upon what terms this Union is made, how God and man embrace. Draw High to God, and he will draw High to you.
ord, vvb p-acp r-crq n2 d n1 vbz vvn, c-crq np1 cc n1 vvi. vvb av-j p-acp np1, cc pns31 vmb vvi av-j p-acp pn22.
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612
Man in drawing nigh to God, must draw off from himself and from his sin;
Man in drawing High to God, must draw off from himself and from his since;
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but God in drawing nigh to man, doth not draw off from himself or from his holinesse.
but God in drawing High to man, does not draw off from himself or from his holiness.
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614
When cause and cause, party and party are at difference, there needs a drawing nigh on both sides;
When cause and cause, party and party Are At difference, there needs a drawing High on both sides;
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615
if both have erred in parting, both ought to part with and bewail their errours, that there may be uniting:
if both have erred in parting, both ought to part with and bewail their errors, that there may be uniting:
cs d vhb vvn p-acp vvg, d pi pc-acp vvi p-acp cc vvi po32 n2, cst a-acp vmb vbi n-vvg:
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616
but on which side soever truth and justice stands, that side must stand.
but on which side soever truth and Justice Stands, that side must stand.
cc-acp p-acp r-crq n1 av n1 cc n1 vvz, cst n1 vmb vvi.
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617
The union must be made by the repentance of the one, and by the acceptance of the other:
The Union must be made by the Repentance of the one, and by the acceptance of the other:
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618
In such a case the Prophet is charged (Ier. 16. 19.) Let them returne unto thee,
In such a case the Prophet is charged (Jeremiah 16. 19.) Let them return unto thee,
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but return not thou to them: but return not thou to them:
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Let them returne to thee from their filthinesse and iniquity, but returne not thou unto them, by receding from,
Let them return to thee from their filthiness and iniquity, but return not thou unto them, by receding from,
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or giving up the rule of holinesse and purity.
or giving up the Rule of holiness and purity.
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622
Prophet stand thy ground, for thou standest upon Gods ground, while thou art taking forth the precious from the vile; Prophet stand thy ground, for thou Standest upon God's ground, while thou art taking forth the precious from the vile;
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That's the duty laid upon him in the former words, and to that he must stand. Our present divisions are great:
That's the duty laid upon him in the former words, and to that he must stand. Our present divisions Are great:
d|vbz dt n1 vvn p-acp pno31 p-acp dt j n2, cc p-acp cst pns31 vmb vvi. po12 j n2 vbr j:
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624
parties are, I know not how far from one another, 'tis high time (so it is meet for us to judge) to joint in and draw neer together:
parties Are, I know not how Far from one Another, it's high time (so it is meet for us to judge) to joint in and draw near together:
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625
Only remember to do it, as God and man do it;
Only Remember to do it, as God and man do it;
av-j vvb pc-acp vdi pn31, c-acp np1 cc n1 vdb pn31;
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626
where right and justice are, part not with them, though that rich and desirable commodity, Peace, be offered as the price of them.
where right and Justice Are, part not with them, though that rich and desirable commodity, Peace, be offered as the price of them.
c-crq j-jn cc n1 vbr, vvb xx p-acp pno32, cs cst j cc j n1, n1, vbb vvn p-acp dt n1 pp-f pno32.
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Your affairs being thus stated, let them returne to you, returne not to them; To draw nigh upon other terms, is to lay the foundation of an everlasting disunion;
Your affairs being thus stated, let them return to you, return not to them; To draw High upon other terms, is to lay the Foundation of an everlasting disunion;
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628
if you put a new peece to an old garment, the rent vvill be made vvorse;
if you put a new piece to an old garment, the rend will be made Worse;
cs pn22 vvb dt j n1 p-acp dt j n1, dt n1 vmb vbi vvn av-jc;
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the new vvine vvill quickly break the old bottles, and all vvill he lost. Very lasting agreements have been made between vvickednesse and vvickednesse, between errour and errour:
the new wine will quickly break the old bottles, and all will he lost. Very lasting agreements have been made between wickedness and wickedness, between error and error:
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but I never read of a lasting agreement between vvickednesse and justice, truth and errour, such Heterogeneals vvill not incorporate:
but I never read of a lasting agreement between wickedness and Justice, truth and error, such Heterogeneals will not incorporate:
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God draws nigh to none, but those vvhom he findes holy, or makes them so.
God draws High to none, but those whom he finds holy, or makes them so.
np1 vvz av-j p-acp pix, cc-acp d r-crq pns31 vvz j, cc vvz pno32 av.
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632
O that vve vvere taught of God this holy skill and heavenly art, to draw nigh among our selves as he drawes nigh to us.
Oh that we were taught of God this holy skill and heavenly art, to draw High among our selves as he draws High to us.
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Heaven touches earth, not dirty, but refined earth:
Heaven touches earth, not dirty, but refined earth:
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God takes man by the hand, but his hand, yea his heart must be vvashed, that's the Law of this blessed interview,
God Takes man by the hand, but his hand, yea his heart must be washed, that's the Law of this blessed interview,
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as we learn from the later part of the verse, Wash your hands, ye sinners, and purifie your hearts, ye double-minded. FINIS.
as we Learn from the later part of the verse, Wash your hands, you Sinners, and purify your hearts, you double-minded. FINIS.
c-acp pns12 vvb p-acp dt jc n1 pp-f dt n1, vvb po22 n2, pn22 n2, cc vvb po22 n2, pn22 j. fw-la.
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