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Psal. 22.1. My God, My God, why hast thou forsaken me.Psalm 22.1. My God, My God, why hast thou forsaken me.
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THis Book of the Psalms receives its name from (Psallere) which signifies to sing;
THis Book of the Psalms receives its name from (Psallere) which signifies to sing;
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being stiled by the Ancients, to be a Solloloquie:
being styled by the Ancients, to be a Solloloquie:
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because it is as it were a discourse managed and carryed on between God and the Soul:
Because it is as it were a discourse managed and carried on between God and the Soul:
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St. Chrysost. calls it the Bed of Roses, because a Saint by Divine Meditation doth receive a fragrant scent from thence, its likewise called (parva Biblia) because in a brief manner, there is contein'd in it as in a Bible, viz, Hystory, Law and Promises.
Saint Chrysostom calls it the Bed of Roses, Because a Saint by Divine Meditation does receive a fragrant scent from thence, its likewise called (parvam Bible) Because in a brief manner, there is contained in it as in a bible, videlicet, History, Law and Promises.
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Concerning this Book of the Psalmes, there are many divisions, some calls them Hymns, some call them Psalms, some divides them into five Books, some divides them into these following Sections, viz. 1. Prayers, 2. Thanksgivings, 3. Consolations, 4. Prophesies, 5. Doctrines.
Concerning this Book of the Psalms, there Are many divisions, Some calls them Hymns, Some call them Psalms, Some divides them into five Books, Some divides them into these following Sectis, viz. 1. Prayers, 2. Thanksgivings, 3. Consolations, 4. prophecies, 5. Doctrines.
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First, all those Psalms are called Prayers, wherein any thing •s desired or petitioned of God,
First, all those Psalms Are called Prayers, wherein any thing •s desired or petitioned of God,
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as (Miserere mei Deus) O God •ave mercy on me, and as (Ne in furore arguas me) Do not re•uke me in thy hot displeasure.
as (miserere mei Deus) Oh God •ave mercy on me, and as (Ne in furore arguas me) Do not re•uke me in thy hight displeasure.
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Secondly, all those Psalms are •alled Thanksgivings, wherein we do return thanks unto God •or any benefit received,
Secondly, all those Psalms Are •alled Thanksgivings, wherein we do return thanks unto God •or any benefit received,
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as (Benedicite) Bless ye the Lord.
as (Benedicite) Bless you the Lord.
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Thirdly, all those Psalms are called Consolations, wherein we •o find words to this effect, (Beati quorum remisiae sunt iniquita•es) Blessed are those whose iniquities are pardoned and forgiven.
Thirdly, all those Psalms Are called Consolations, wherein we •o find words to this Effect, (Beati quorum remisiae sunt iniquita•es) Blessed Are those whose iniquities Are pardoned and forgiven.
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Fourthly, all those Psalms are called Prophesies, wherein the Messiah is foretold and described. Fifthly, all •hose Psalms are called Doctrines, wherein precepts and di••ctions are lay'd down.
Fourthly, all those Psalms Are called prophecies, wherein the Messiah is foretold and described. Fifthly, all •hose Psalms Are called Doctrines, wherein Precepts and di••ctions Are laid down.
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The use of a Psalm is manifold, there are five especial times when Psalms are fit, meet, and suitable to be sung.
The use of a Psalm is manifold, there Are five especial times when Psalms Are fit, meet, and suitable to be sung.
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The first is, when thy Heart acheth, Psalms they are a holy preservative against the aching of the Heart,
The First is, when thy Heart acheth, Psalms they Are a holy preservative against the aching of the Heart,
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when thy Hea••aches, sing a Psalm, and how will it raise thy Spirits.
when thy Hea••aches, sing a Psalm, and how will it raise thy Spirits.
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Secondly, When thou art destitute of humane help, ho• many Psalms mayst thou find that shall come near thy Cas• in that same thing, viz. thy being destitute of humane help.
Secondly, When thou art destitute of humane help, ho• many Psalms Mayest thou find that shall come near thy Cas• in that same thing, viz. thy being destitute of humane help.
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Thirdly, When thou art suppressed by any Enemie, whether Forrein or Domestical, External or Internal. Fourthly, When thou art banish'd and debarr'd from th• Friends.
Thirdly, When thou art suppressed by any Enemy, whither Foreign or Domestical, External or Internal. Fourthly, When thou art banished and debarred from th• Friends.
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Fifthly, When thou art deposed out of that Office wherein God has been pleas'd to place thee, all these Estates, Conditions and cases, David's Psalms doth suite mighty well ▪ and thus much for the Introductory part.
Fifthly, When thou art deposed out of that Office wherein God has been pleased to place thee, all these Estates, Conditions and cases, David's Psalms does suit mighty well ▪ and thus much for the Introductory part.
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Now this Psalm which I have pitched upon doth in a mo•• particular manner differ from the rest, in regard that the Literal significations of most Psalms are applicable to David and the Allegorical signification is applicable to Christ,
Now this Psalm which I have pitched upon does in a mo•• particular manner differ from the rest, in regard that the Literal significations of most Psalms Are applicable to David and the Allegorical signification is applicable to christ,
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but th•• not only by an Allegory is applicable to Christ, but likewise i• the Literal sence evidenced from the 8.16.26. Ver. of the sam• ▪ The words therefore which I have pitched upon, being, My God ▪ My god,
but th•• not only by an Allegory is applicable to christ, but likewise i• the Literal sense evidenced from the 8.16.26. Ver. of the sam• ▪ The words Therefore which I have pitched upon, being, My God ▪ My god,
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why hast thou forsaken me? are some of those last word• which were used by our Saviour a little before he gave up th• Ghost on the Cross, Eli, Eli, lamasabachthani, which in Englis• is, My God, My God,
why hast thou forsaken me? Are Some of those last word• which were used by our Saviour a little before he gave up th• Ghost on the Cross, Eli, Eli, Eli, Eli, lema sabachthani, which in Englis• is, My God, My God,
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why hast thou forsaken me? why hast thou forsaken me?
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I shall not trouble you with those various glosses upon th•• Text of Scripture, and therefore I shall only pitch upon th•• construction which Ancients have given upon it,
I shall not trouble you with those various Glosses upon th•• Text of Scripture, and Therefore I shall only pitch upon th•• construction which Ancients have given upon it,
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and which 〈 ◊ 〉 now approv'd by Modern Writers, viz. That David or ou• Saviour, did not speak these words only or altogether in the•• own persons,
and which 〈 ◊ 〉 now approved by Modern Writers, viz. That David or ou• Saviour, did not speak these words only or altogether in the•• own Persons,
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but in the persons of All mankind:
but in the Persons of All mankind:
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the latte• of which Interpretation I intend to make the Subject matter 〈 ◊ 〉 our Discourse at this time.
the latte• of which Interpretation I intend to make the Subject matter 〈 ◊ 〉 our Discourse At this time.
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In the words then you may observe •hese two parts considerable, 1. An affectionate complaint in these words, My God, my God, 2. an Anxious Expostulation, Why hast thou forsaken me? in which divisions you may observe David's distress, being in a desertion implyed in this expostula•ory Interrogation, Why hast thou forsaken me?
In the words then you may observe •hese two parts considerable, 1. an affectionate complaint in these words, My God, my God, 2. an Anxious Expostulation, Why hast thou forsaken me? in which divisions you may observe David's distress, being in a desertion employed in this expostula•ory Interrogation, Why hast thou forsaken me?
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Secondly, you may observe David's Faith, that though in a desertion, yet God was his God still, He doth not cry out, O God, O God,
Secondly, you may observe David's Faith, that though in a desertion, yet God was his God still, He does not cry out, Oh God, Oh God,
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Why hast thou forsaken me, But, My God, my God, •hy hast thou forsaken me? not as we,Why hast thou forsaken me, But, My God, my God, •hy hast thou forsaken me? not as we,
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when many times in a de•ertion, cryeth out, God is not my God, for the which he might •ustly depart from us totally and finally.
when many times in a de•ertion, Cries out, God is not my God, for the which he might •ustly depart from us totally and finally.
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The words are so copious, that Ten Sermons might be more •xcellently Preached upon them than one;
The words Are so copious, that Ten Sermons might be more •xcellently Preached upon them than one;
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but to square things •ccording to time and strength, I shall only give you this propo•ition, or Doctr. viz. That,
but to square things •ccording to time and strength, I shall only give you this propo•ition, or Doctrine viz. That,
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Though God may sometimes desert a Believer, yet he remains the Believers God still.
Though God may sometime desert a Believer, yet he remains the Believers God still.
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Now in the carrying on of this, I shall do these several things. 1. I shall shew when a Soul may be said to be in a deserted condition. 2. I shall shew you those times and seasons that God most usually deserts a Soul in. 3. I shall prove the point. 4. I shall shew you those designes that God doth propound to himself in the deserting of his Children. 5. I shall close with the Application.
Now in the carrying on of this, I shall do these several things. 1. I shall show when a Soul may be said to be in a deserted condition. 2. I shall show you those times and seasons that God most usually deserts a Soul in. 3. I shall prove the point. 4. I shall show you those designs that God does propound to himself in the deserting of his Children. 5. I shall close with the Application.
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First of all I am to shew when a Soul may be said to be in a deserted condition, and,
First of all I am to show when a Soul may be said to be in a deserted condition, and,
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First of all thou mayst be said to be in a deserted condition, when there is an intermission of thy Communion with God:
First of all thou Mayest be said to be in a deserted condition, when there is an intermission of thy Communion with God:
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desertion is nothing else but an intermission of our Communion with God.
desertion is nothing Else but an intermission of our Communion with God.
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When thou canst not commune with God as heretofore, then it is a signe there is some distance between God and thy Soul,
When thou Canst not commune with God as heretofore, then it is a Signen there is Some distance between God and thy Soul,
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when that blessed intercourse (I say) which was •heretofore between God and thy Soul, is now obstructed,
when that blessed intercourse (I say) which was •heretofore between God and thy Soul, is now obstructed,
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then it is a signe that God hath received some offence from thee, and so is become prejudiced through thy perverse unseeming,
then it is a Signen that God hath received Some offence from thee, and so is become prejudiced through thy perverse unseeming,
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and ungospel like walking towards him.
and ungospel like walking towards him.
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Secondly, when thou dost desist from waiting upon God, in the use of means, then thou mayst be said to be in a deserted condition,
Secondly, when thou dost desist from waiting upon God, in the use of means, then thou Mayest be said to be in a deserted condition,
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when the Ordinances of the Gospel which once were pleasant to thee, are now but indifferent, then it argues bad:
when the Ordinances of the Gospel which once were pleasant to thee, Are now but indifferent, then it argues bad:
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when a man is sick, there are certain Symptomes by which it may be discovered and made known, viz. His Looks are Metamorphosed, Pulses beat, and Appetite lost;
when a man is sick, there Are certain Symptoms by which it may be discovered and made known, viz. His Looks Are Metamorphosed, Pulses beatrice, and Appetite lost;
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even so it is with a Sin-sick Soul, with a Deserted Soul, who may be known by those certain Symptoms afore hinted, viz. she has not that Stomach as heretofore, once she hungred after the means of Grace,
even so it is with a Sin-sick Soul, with a Deserted Soul, who may be known by those certain Symptoms afore hinted, viz. she has not that Stomach as heretofore, once she hungered After the means of Grace,
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but now she is even surfeited with the plentifulness of it, her former Appetite she has lost.
but now she is even surfeited with the plentifulness of it, her former Appetite she has lost.
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Thirdly, when thy Faith touching God, thy Soul, and future Estate is not so clear as heretofore,
Thirdly, when thy Faith touching God, thy Soul, and future Estate is not so clear as heretofore,
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then thou mayst be said to be in a deserted condition.
then thou Mayest be said to be in a deserted condition.
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Once thou didst believe that God was thy God, but now thou art at a stand,
Once thou didst believe that God was thy God, but now thou art At a stand,
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& dost not know wha• to think of it, thou thought'st that thy Soul once was in a good estate,
& dost not know wha• to think of it, thou thoughtest that thy Soul once was in a good estate,
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but now thou begins to question it;
but now thou begins to question it;
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once if one had asked thee a question concerning thy future estate, thou couldst hav• given them a full and perfect answer;
once if one had asked thee a question Concerning thy future estate, thou Couldst hav• given them a full and perfect answer;
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but now such a questio• would puzzle thee:
but now such a questio• would puzzle thee:
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Thus I say a Soul when in a deserted condition, is at infinite uncertainties touching her future estate.
Thus I say a Soul when in a deserted condition, is At infinite uncertainties touching her future estate.
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Fourthly, when thy Graces are rather decreased than in creased, then it is a sign that thou art in a deserted condition where a decay of Grace is, there the absence of the especia• presence of God is presupposed,
Fourthly, when thy Graces Are rather decreased than in creased, then it is a Signen that thou art in a deserted condition where a decay of Grace is, there the absence of the especia• presence of God is presupposed,
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when we grow rather down wards in our Graces than upwards;
when we grow rather down wards in our Graces than upward;
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it doth Prognosticate no• only a Desertion to come, but a desertion even now, as Su•cess and Prosperity is the effect of God's Presents,
it does Prognosticate no• only a Desertion to come, but a desertion even now, as Su•cess and Prosperity is the Effect of God's Presents,
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so desertio• and distress is the effects of God's absence.
so desertio• and distress is the effects of God's absence.
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Fifthly, When thy fear is greater than thy Faith, then thou maist be said to be in a deserted condition,
Fifthly, When thy Fear is greater than thy Faith, then thou Mayest be said to be in a deserted condition,
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as for instance, when thou art so staggering in thy Faith, as that thou art loath to rely upon, trust in,
as for instance, when thou art so staggering in thy Faith, as that thou art loath to rely upon, trust in,
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and adhaere to Christ for Salvation, though the grounds of thy Faith are firm and substantial enough,
and adhaere to christ for Salvation, though the grounds of thy Faith Are firm and substantial enough,
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when thy fear (I say) doth usurp that Authority which Faith a lone doth claim,
when thy Fear (I say) does usurp that authority which Faith a lone does claim,
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then thy condition is very suspicious.
then thy condition is very suspicious.
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I come now to the second thing propos'd, which is, to shew those Times and Seasons that God most usually deserts a Soul in.
I come now to the second thing proposed, which is, to show those Times and Seasons that God most usually deserts a Soul in.
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And first of all when God deserts, he deserts in the time of Prosperity, because then we are mighty apt to grow high and lofty,
And First of all when God deserts, he deserts in the time of Prosperity, Because then we Are mighty apt to grow high and lofty,
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and to aspire unto things that are so sublime as are beyond our Sphear and Orb,
and to aspire unto things that Are so sublime as Are beyond our Sphere and Orb,
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for the which God doth oft-times desert u•.
for the which God does ofttimes desert u•.
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Secondly, in a time of security, when we are apt to be so secure in our selves,
Secondly, in a time of security, when we Are apt to be so secure in our selves,
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then God departs from us, to the end that he might shake off our security.
then God departs from us, to the end that he might shake off our security.
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Thirdly, in a time of murmuring, when we quarrel with God's providences, and are angry with him upon no other Account,
Thirdly, in a time of murmuring, when we quarrel with God's providences, and Are angry with him upon no other Account,
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but because he doth not humour us, and do what we would have him to do.
but Because he does not humour us, and do what we would have him to do.
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I come now to the third thing propos'd, viz. the proof of the point, namely, that though God may desert a Believer,
I come now to the third thing proposed, viz. the proof of the point, namely, that though God may desert a Believer,
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yet he remains the believers God still;
yet he remains the believers God still;
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and herein, I shall be brief, lest I be prevented, in that which yet lags behind:
and herein, I shall be brief, lest I be prevented, in that which yet lags behind:
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And first of all the proof is evidenced in the Text, My God, my God,
And First of all the proof is evidenced in the Text, My God, my God,
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why hast thou forsaken me? Here a desertion is intimated, but still God continues in the relation of a Father to the Soul;why hast thou forsaken me? Here a desertion is intimated, but still God continues in the Relation of a Father to the Soul;
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see that excellent place of Scripture for the further confirmation of this, Rom. 8.38. John 10.28. The Sacred Writ doth infinitely abound with Scriptures of this kind.
see that excellent place of Scripture for the further confirmation of this, Rom. 8.38. John 10.28. The Sacred Writ does infinitely abound with Scriptures of this kind.
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Secondly, God hath entred into a Covenant of Life with a Believer, Jer. 31.31.
Secondly, God hath entered into a Covenant of Life with a Believer, Jer. 31.31.
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Therefore though the Lord doth desert, it is only for a time, the Lord will not cast off for ever, saith the Church in Jeremiah's time, the Lamentations of Ieremiah 3.31.
Therefore though the Lord does desert, it is only for a time, the Lord will not cast off for ever, Says the Church in Jeremiah's time, the Lamentations of Jeremiah 3.31.
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Thirdly, Those Obligations which are injoned on God and the Soul, are not temporary, but in aeternum, that is, for ever.
Thirdly, Those Obligations which Are injoned on God and the Soul, Are not temporary, but in aeternum, that is, for ever.
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As soon as ever conjugal affections are contracted between God and the Soul, in aeternum durabit, it lasts for ever.
As soon as ever conjugal affections Are contracted between God and the Soul, in aeternum durabit, it lasts for ever.
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But to conclude with this particular, further consider, God is alwayes the Beleivers God.
But to conclude with this particular, further Consider, God is always the Believers God.
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First, Because the Father in Election is Infallible. 2. The Son in his Redemption shall not be frustrated. 3. The Spirit in Application of the benefits of Christ's Passion is irresistable,
First, Because the Father in Election is Infallible. 2. The Son in his Redemption shall not be frustrated. 3. The Spirit in Application of the benefits of Christ's Passion is irresistible,
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and unchangeable. 4. Because the Regeneration of God's people is perpetual. 5. Because that power by which God's people is upholded, is invincible and unconquerable.
and unchangeable. 4. Because the Regeneration of God's people is perpetual. 5. Because that power by which God's people is upholded, is invincible and unconquerable.
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I come now unto the fourth thing proposed, which is, to shew what are those ends and designs that God propounds unto himself in the deserting of a Soul.
I come now unto the fourth thing proposed, which is, to show what Are those ends and designs that God propounds unto himself in the deserting of a Soul.
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And the first is, Probandi gratia, for tryal sake:
And the First is, Probandi Gratia, for trial sake:
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God many times deserts us and leaves us, to the end, that he might know how strong our Faith is,
God many times deserts us and leaves us, to the end, that he might know how strong our Faith is,
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how unfeigned our Love is, or inflamed our desires are, and how hot our Zeal is, for him and to him;
how unfeigned our Love is, or inflamed our Desires Are, and how hight our Zeal is, for him and to him;
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God oft-times deales with us as the Mother doth with her Child, in running away from it, to know whether the child is fond of her,
God ofttimes deals with us as the Mother does with her Child, in running away from it, to know whither the child is found of her,
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and whether it will run af•er her.
and whither it will run af•er her.
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Secondly, God deserts us abstinendi gratia, and leaves us, to the end, that we might leave our sins,
Secondly, God deserts us abstinendi Gratia, and leaves us, to the end, that we might leave our Sins,
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for while we regard iniquity, God will not love us, neither will he dwell with us;
for while we regard iniquity, God will not love us, neither will he dwell with us;
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God is a holy God, and cannot see sin, with approbation and allowance in any of his creatures.
God is a holy God, and cannot see since, with approbation and allowance in any of his creatures.
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From hence you may observe, what is the great proposition of the Covenant of Grace, which is, either take God and leave sin,
From hence you may observe, what is the great proposition of the Covenant of Grace, which is, either take God and leave since,
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or leave God and take sin;
or leave God and take since;
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many times we are apt to grow in love with our sins, therefore God departs from us, to see which we like best, he, or sin.
many times we Are apt to grow in love with our Sins, Therefore God departs from us, to see which we like best, he, or since.
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Thirdly, God sometimes deserts us and leaves us (aestimandi gratia) that we may prise him the more when he comes to us again.
Thirdly, God sometime deserts us and leaves us (aestimandi Gratia) that we may prize him the more when he comes to us again.
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The Presents of a Friend that has been absent a great while, how welcome is it? even after this manner it is between God and us,
The Presents of a Friend that has been absent a great while, how welcome is it? even After this manner it is between God and us,
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when we have not seen his face a great while, how sweet then is his reconciled face unto us? Oh! Poor soul, the great reason why God stayes so long from thee, is, that thou might'st prise him the more when he comes again unto thee.
when we have not seen his face a great while, how sweet then is his reconciled face unto us? Oh! Poor soul, the great reason why God stays so long from thee, is, that thou Mightest prize him the more when he comes again unto thee.
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Fourthly, God many times leaves us and deserts us (cavendi gratia) to the end we might have a care of losing him again.
Fourthly, God many times leaves us and deserts us (cavendi Gratia) to the end we might have a care of losing him again.
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The burnt child (ut vulgo dicitur) dreads the fire;
The burned child (ut vulgo dicitur) dreads the fire;
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so that man or woman, who knows how bitter the absence of God is, will take care another time how they forfeit their communion with him.
so that man or woman, who knows how bitter the absence of God is, will take care Another time how they forfeit their communion with him.
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Fifthly, God many times leaves us and deserts us (anticiandi gratia) to prevent our affections from being glewed to •hings here below;
Fifthly, God many times leaves us and deserts us (anticiandi Gratia) to prevent our affections from being glued to •hings Here below;
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God many times leaves us (I say) lest •e should like our being here below too well.
God many times leaves us (I say) lest •e should like our being Here below too well.
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If our com•union with God was continual, it would be a Heaven then •pon Earth,
If our com•union with God was continual, it would be a Heaven then •pon Earth,
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if God's presence was alwayes with us, we •hould not talk then of going to Heaven:
if God's presence was always with us, we •hould not talk then of going to Heaven:
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we should even say 〈 ◊ 〉 Peter did unto Christ in the transfiguration, Lord it is good ••r us (saith he) to be here, Matt. 17 4. Application.
we should even say 〈 ◊ 〉 Peter did unto christ in the transfiguration, Lord it is good ••r us (Says he) to be Here, Matt. 17 4. Application.
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I come now unto the Application, is it so, that though God may desert a Beleiver,
I come now unto the Application, is it so, that though God may desert a Believer,
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yet he is the Believers God still:
yet he is the Believers God still:
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then this may serve for a use of comfort and consolation to you that are in a deserted condition,
then this may serve for a use of Comfort and consolation to you that Are in a deserted condition,
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though he has left you, yet he is your God still; though he has left you, yet he will come to you again.
though he has left you, yet he is your God still; though he has left you, yet he will come to you again.
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O drooping Soul bear up then, have a good Heart, though a deserted Soul yet a happy Soul. Use 2.
O drooping Soul bear up then, have a good Heart, though a deserted Soul yet a happy Soul. Use 2.
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Secondly, if so be this is a truth, then it will serve to refute and consute such who do hold that one may be a child of God to day,
Secondly, if so be this is a truth, then it will serve to refute and consute such who do hold that one may be a child of God to day,
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and a child of the Devil to morrow;
and a child of the devil to morrow;
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wherea• we deny it and affirm thus, once a Believer, and alwayes a Believer, once a child of God and alwayes a child of God:
wherea• we deny it and affirm thus, once a Believer, and always a Believer, once a child of God and always a child of God:
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if God hath been really our God, he is our God for ever. Use 3.
if God hath been really our God, he is our God for ever. Use 3.
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If so be this is a Truth, then here is encouragement fo• you, to go to God in your forlorn Estate,
If so be this is a Truth, then Here is encouragement fo• you, to go to God in your forlorn Estate,
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though he hath deserted you, yet know he hath not utterly cast you off;
though he hath deserted you, yet know he hath not utterly cast you off;
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seeing then that he is your God, gather from thence ground enough sufficient not to drive you into despair.
seeing then that he is your God, gather from thence ground enough sufficient not to drive you into despair.
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He is you God (I say) therefore go to him and beg earnestly of him for deliverance:
He is you God (I say) Therefore go to him and beg earnestly of him for deliverance:
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Cry out as our Lord Jesus did upon th• Cross, My God my God why hast thou forsaken me? Argue i• with God, reason the case (I say) with God;
Cry out as our Lord jesus did upon th• Cross, My God my God why hast thou forsaken me? Argue i• with God, reason the case (I say) with God;
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let thy Sou• Expostulate with God, after this manner.
let thy Sou• Expostulate with God, After this manner.
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Lord I am thine and thou art mine, why therefore should there be such difference between thee and my Soul, pray to God believingly wrestle with him in good earnest, argue with him to some purpose,
Lord I am thine and thou art mine, why Therefore should there be such difference between thee and my Soul, pray to God believingly wrestle with him in good earnest, argue with him to Some purpose,
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until such time thou hast prevailed with him, and hast gotten the blessing.
until such time thou hast prevailed with him, and hast got the blessing.
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Having now almost brought my Discourse to a Period, I shall only lay down a few directions to those who have lost God's favour,
Having now almost brought my Discourse to a Period, I shall only lay down a few directions to those who have lost God's favour,
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how to get it, secondly to those who have gotten God's favour how to keep it.
how to get it, secondly to those who have got God's favour how to keep it.
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First I am to lay down some directions to those who have lost God's favour, how to get it, and first be earnest in the persuite after it;
First I am to lay down Some directions to those who have lost God's favour, how to get it, and First be earnest in the persuite After it;
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if you have lost God's favour, give neither slumber to your Eye-lids, or rest to your soules until such times you get it,
if you have lost God's favour, give neither slumber to your Eyelids, or rest to your Souls until such times you get it,
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because as the best White wine, when stale, becom's to be the sowrest Vinegar, so likewise, the best love when abused, turns to be the sorest wrath.
Because as the best White wine, when stale, become's to be the sourest Vinegar, so likewise, the best love when abused, turns to be the Sorest wrath.
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Secondly, you must endeavour after God's favour by pleading the Promises, when thou goest to God in a way of Duty, say unto him, Lord, thou hast promised such and such things,
Secondly, you must endeavour After God's favour by pleading the Promises, when thou goest to God in a Way of Duty, say unto him, Lord, thou hast promised such and such things,
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therefore I am resolved in the strength of Christ not to go away till these Promises are fulfilled in me.
Therefore I am resolved in the strength of christ not to go away till these Promises Are fulfilled in me.
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Thirdly to get God's favour, is by weeping, lamenting, and repenting over that which has been the occasion of losing it.
Thirdly to get God's favour, is by weeping, lamenting, and repenting over that which has been the occasion of losing it.
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Physicians reckon that when they have found out the cause of the Distemper, the cure is half done.
Physicians reckon that when they have found out the cause of the Distemper, the cure is half done.
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So soul when thou knowest what that particular thing is for, which God hath departed from thee, then there is hopes;
So soul when thou Knowest what that particular thing is for, which God hath departed from thee, then there is hope's;
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O therefore loath thy self, cry shame of thy self, in regard of carrying thy self so frowardly and disobediently unto God who hath been so good unto thee.
Oh Therefore loath thy self, cry shame of thy self, in regard of carrying thy self so frowardly and disobediently unto God who hath been so good unto thee.
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I come now to give some directions unto those who have gotten God's Favour, how to keep it.
I come now to give Some directions unto those who have got God's Favour, how to keep it.
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And first of all be sure you prize it:
And First of all be sure you prize it:
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valew you it at a high rate, you that have gotten God's Favour are rich indeed;
value you it At a high rate, you that have got God's Favour Are rich indeed;
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nay further, if you have gotten God's favour, you have gotten that which a Thousand Worlds can't purchase.
nay further, if you have got God's favour, you have got that which a Thousand World's can't purchase.
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Secondly, if thou wouldst keep God's favour, endeavour to live answerable unto it;
Secondly, if thou Wouldst keep God's favour, endeavour to live answerable unto it;
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have a care of sinning away God's favour, make a good use of it, grace the Gospel of our Lord Jesus, with a pure and blameless conversation.
have a care of sinning away God's favour, make a good use of it, grace the Gospel of our Lord jesus, with a pure and blameless Conversation.
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The way to get mercies continued, is by getting them Sanctified.
The Way to get Mercies continued, is by getting them Sanctified.
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Thirdly, if thou wouldst keep God's favour, wait then upon him in a conscientious use of means;
Thirdly, if thou Wouldst keep God's favour, wait then upon him in a conscientious use of means;
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pray more sincerely than heretofore, pray more ardently then heretofore, pray more believingly than heretofore, pray more perseveringly than heretofore:
pray more sincerely than heretofore, pray more ardently then heretofore, pray more believingly than heretofore, pray more perseveringly than heretofore:
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So in like manner, when thou comest to the Sacrament, let thy love be unfeigned, thy Faith increased, thy Repentance renewed;
So in like manner, when thou Comest to the Sacrament, let thy love be unfeigned, thy Faith increased, thy Repentance renewed;
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be frequent, I say, in the use of those means which God hath appointed for the increase of our graces,
be frequent, I say, in the use of those means which God hath appointed for the increase of our graces,
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so as that you may live like a people that have a Hell to escape, and a Heaven to obtain.
so as that you may live like a people that have a Hell to escape, and a Heaven to obtain.
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Fourthly, to keep God's favour, is by considering that if thou losest it, thou wilt thereby lose thy soul;
Fourthly, to keep God's favour, is by considering that if thou losest it, thou wilt thereby loose thy soul;
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if God's Favour is kept, thy salvation is sure, but if God's favour is lost then thy salvation is lost.
if God's Favour is kept, thy salvation is sure, but if God's favour is lost then thy salvation is lost.
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Fifthly and lastly, to keep God's favour is by believing that it is the principal thing in Heaven and Earth, which indeed it is, what will it profit you,
Fifthly and lastly, to keep God's favour is by believing that it is the principal thing in Heaven and Earth, which indeed it is, what will it profit you,
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if you should gain the whole world and lose God's favour:
if you should gain the Whole world and loose God's favour:
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is there any thing here below that can do you good in another World, besides the favour of God?
is there any thing Here below that can do you good in Another World, beside the favour of God?
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Money will buy (ut alii dicum) all things but not the fav•ur of God.
Money will buy (ut alii dicum) all things but not the fav•ur of God.
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Finally, (my brethren) there is nothing to be compared with it, Oh then!
Finally, (my brothers) there is nothing to be compared with it, O then!
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what now doth remain, but that you should so prize it, the favour of God is an excellent thing, do you so account it;
what now does remain, but that you should so prize it, the favour of God is an excellent thing, do you so account it;
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