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THE Marriage Feast, BETWEEN CHRIST and his CHURCH.
THE Marriage Feast, BETWEEN CHRIST and his CHURCH.
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ISAIAH 25. 6. In this Mountaine shall the Lord of Hosts make unto all people a Feast of fat things, a Feast of Wines on the Lees, of fat things full of Marrow, of Wine on the Lees well refined.
ISAIAH 25. 6. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things, a Feast of Wines on the Lees, of fat things full of Marrow, of Wine on the Lees well refined.
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IN the former Chapter the holy Prophet having spoken of the miseries, and desolation of the Church, in many heavy, sad, and dolefull expressions;
IN the former Chapter the holy Prophet having spoken of the misery's, and desolation of the Church, in many heavy, sad, and doleful expressions;
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as the Vine languisheth, the earth is defiled under the Inhabitants thereof, because they have transgressed the Lawes, changed the Ordinance,
as the Vine Languishes, the earth is defiled under the Inhabitants thereof, Because they have transgressed the Laws, changed the Ordinance,
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and broken the everlasting Covenant, therefore the earth shall be accursed, and they that dwell therein shall not drink Wine with a Song, &c. Here you see all sweetnesse and rejoycing of heart is departed from them;and broken the everlasting Covenant, Therefore the earth shall be accursed, and they that dwell therein shall not drink Wine with a Song, etc. Here you see all sweetness and rejoicing of heart is departed from them;
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yet even in the middest of all these miseries, God (the God of comforts) makes sweet and gracious promises to his Church, to raise it out of its mournfull estate and condition.
yet even in the midst of all these misery's, God (the God of comforts) makes sweet and gracious promises to his Church, to raise it out of its mournful estate and condition.
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And therefore the Prophet in the former part of this Chapter speakes of blessing God for the destruction of his Enemies,
And Therefore the Prophet in the former part of this Chapter speaks of blessing God for the destruction of his Enemies,
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and for his great love to his Church.
and for his great love to his Church.
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And when he had spoken of the ruine of the enemie, hee presently breaks out with Thanksgiving, breathing forth abundant praises to his God;
And when he had spoken of the ruin of the enemy, he presently breaks out with Thanksgiving, breathing forth abundant praises to his God;
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as it is the custome of holy men (guided by the motion of the blessed Spirit of God, upon all occasions) (but especially for benefits to his Church) to praise his Name, not out of ill affection at the destruction of the Adversaries,
as it is the custom of holy men (guided by the motion of the blessed Spirit of God, upon all occasions) (but especially for benefits to his Church) to praise his Name, not out of ill affection At the destruction of the Adversaries,
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but at the execution of Divine Justice for the fulfilling of the truth of his promise;
but At the execution of Divine justice for the fulfilling of the truth of his promise;
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as in the first Verse of this Chapter; O Lord, thou art my God, I will exalt thee, I will praise thy name,
as in the First Verse of this Chapter; O Lord, thou art my God, I will exalt thee, I will praise thy name,
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for thou hast done wonderfull things, thy Counsels of old are faithfulnesse, and truth. for thou hast done wonderful things, thy Counsels of old Are faithfulness, and truth.
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When the things that were promised of old were brought to passe, the Church was ever ready to give God the glory of his Truth.
When the things that were promised of old were brought to pass, the Church was ever ready to give God the glory of his Truth.
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Therefore rejoyce not when thine enemies fall;
Therefore rejoice not when thine enemies fallen;
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but when the enemies of the Lord are brought to desolation, then we may, nay, we ought to sing Hallelujah to him that liveth for ever and ever.
but when the enemies of the Lord Are brought to desolation, then we may, nay, we ought to sing Hallelujah to him that lives for ever and ever.
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I will now fall upon the very words of my Text. In this mountaine shall the Lord of Hosts make unto all people a Feast of fat things, &c. These words they are Propheticall,
I will now fallen upon the very words of my Text. In this mountain shall the Lord of Hosts make unto all people a Feast of fat things, etc. These words they Are Prophetical,
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and cannot have a perfect performance all at once; but they shall be performed gradually. The promise of a new heaven and a new earth shall be performed;
and cannot have a perfect performance all At once; but they shall be performed gradually. The promise of a new heaven and a new earth shall be performed;
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The conversion of the Jewes, and the bringing in of the fulnesse of the Gentiles shall gradually be brought to passe.
The conversion of the Jews, and the bringing in of the fullness of the Gentiles shall gradually be brought to pass.
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All the Promises that ever God hath made, before the second comming of Christ to Judgement, shall be accomplished.
All the Promises that ever God hath made, before the second coming of christ to Judgement, shall be accomplished.
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God hath made his peace with us in the Gospell of peace, and when all these Promises shall be fulfilled,
God hath made his peace with us in the Gospel of peace, and when all these Promises shall be fulfilled,
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then all imperfection shall be done away, and wee shall never be removed from our Rock,
then all imperfection shall be done away, and we shall never be removed from our Rock,
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but our joy shall then be full;
but our joy shall then be full;
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nay even in this life we have some degrees of perfection, we have grace, and the meanes of grace, the Ordinances of Christ,
nay even in this life we have Some Degrees of perfection, we have grace, and the means of grace, the Ordinances of christ,
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and a testimony of everlasting glory. In this Mountaine will the Lord of Hosts make a Feast.
and a testimony of everlasting glory. In this Mountain will the Lord of Hosts make a Feast.
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In these words yee have set downe a glorious and royall Feast;
In these words ye have Set down a glorious and royal Feast;
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and the place where this Feast is to be kept is Mount Syon; the Feast-maker is the Lord of Hosts;
and the place where this Feast is to be kept is Mount Syon; the Feast maker is the Lord of Hosts;
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the parties invited are all people;
the parties invited Are all people;
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the issues of it, and the provision for the Feast, are fat things, and wine of the best;
the issues of it, and the provision for the Feast, Are fat things, and wine of the best;
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a Feast of the best of the best;
a Feast of the best of the best;
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a Feast of the fat, and of the Marrow, a Feast of wine on the Lees well refined.
a Feast of the fat, and of the Marrow, a Feast of wine on the Lees well refined.
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Here you may see that God doth veile heavenly things under earthly things, and condiscends so low as to enter into the inward man by the outward man;
Here you may see that God does veil heavenly things under earthly things, and condescends so low as to enter into the inward man by the outward man;
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for our apprehensions are so weak, and narrow, that we cannot bee acquainted with spirituall things,
for our apprehensions Are so weak, and narrow, that we cannot be acquainted with spiritual things,
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but by the inward working of the Spirit of the Almighty.
but by the inward working of the Spirit of the Almighty.
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This mountaine is the place where this Feast is made, even Mount Syon, which is a type and figure of the Church, called in Scripture, the holy Mountaine; for as Mountains are raised high above the earth,
This mountain is the place where this Feast is made, even Mount Syon, which is a type and figure of the Church, called in Scripture, the holy Mountain; for as Mountains Are raised high above the earth,
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so the Church of God is raised in excellency and dignity above all the sorts of man-kinde;
so the Church of God is raised in excellency and dignity above all the sorts of mankind;
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As much as men above Beasts, so much is the Church raised above all men. As much as men above Beasts, so much is the Church raised above all men.
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This Mountain is above all Mountaines, the Mountaine of the Lord is above all other Mountaines whatsoever; This Mountain is above all Mountains, the Mountain of the Lord is above all other Mountains whatsoever;
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Thou O Mountaine shalt stand immoveable, when all other Mountaines shall smoak, if they are but touched;Thou Oh Mountain shalt stand immoveable, when all other Mountains shall smoke, if they Are but touched;
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this is the mountaine of Mountaines:
this is the mountain of Mountains:
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The Church of God is most excellent in glory and dignity, as ye may see in the latter end of the former Chapter,
The Church of God is most excellent in glory and dignity, as you may see in the latter end of the former Chapter,
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how the glory of the Church puts down all other glories whatsoever;
how the glory of the Church puts down all other Glories whatsoever;
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The Moon, saith the Prophet, shall be confounded, and the Sunne ashamed when the Lord of Hosts shall reigne in Mount Sion, The Moon, Says the Prophet, shall be confounded, and the Sun ashamed when the Lord of Hosts shall Reign in Mount Sion,
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and in Jerusalem, and before his Ancients gloriously: and in Jerusalem, and before his Ancients gloriously:
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So that the brightnesse of the Church shall put downe the glory of the Sunne and of the Moon.
So that the brightness of the Church shall put down the glory of the Sun and of the Moon.
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Thus you see the Church of God is a Mountaine.
Thus you see the Church of God is a Mountain.
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Reas. First, Because God hath established it upon a stronger Foundation than all the world besides; Reas. First, Because God hath established it upon a Stronger Foundation than all the world beside;
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It is founded upon the goodnesse, and power, and truth of God. Mountaines of Brasse and Iron are not so firme as this Mountaine; It is founded upon the Goodness, and power, and truth of God. Mountains of Brass and Iron Are not so firm as this Mountain;
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For what sustains the Church but the Word of God? And being built upon his Word and Truth, it may very well be called a Mountaine,
For what sustains the Church but the Word of God? And being built upon his Word and Truth, it may very well be called a Mountain,
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for it shall bee as Mount Syon, which shall never be removed; it may be moved, but never removed.
for it shall be as Mount Syon, which shall never be removed; it may be moved, but never removed.
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Thus in regard of the firmnesse, and stability thereof, it may rightly bee termed a Mountain.
Thus in regard of the firmness, and stability thereof, it may rightly be termed a Mountain.
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Again, we may here speak in some sort of the visibility of the Church; Again, we may Here speak in Some sort of the visibility of the Church;
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but here will arise a quarrell for the Papists, who when they hear of this Mount, they presently allude it to their Church.
but Here will arise a quarrel for the Papists, who when they hear of this Mount, they presently allude it to their Church.
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Their Church, say they, is a Mount, so saith the Scripture.
Their Church, say they, is a Mount, so Says the Scripture.
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I answer. 1. Wee confesse in some sort their Church to be a Mount (though not this Mount) for Babylon is built on seven Hills;
I answer. 1. we confess in Some sort their Church to be a Mount (though not this Mount) for Babylon is built on seven Hills;
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but if this prove her a Church, it is the Antichristian Church. Secondly, That the Catholick Protestantiall Church had alwayes a being, though sometimes invisible.
but if this prove her a Church, it is the Antichristian Church. Secondly, That the Catholic Protestantiall Church had always a being, though sometime invisible.
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The Apostle writing to the Romans, exhorts them, not to bee high-minded, but feare, for saith hee, if God hath broken off the naturall branches, perhaps he will break off you also.
The Apostle writing to the Roman, exhorts them, not to be High-minded, but Fear, for Says he, if God hath broken off the natural branches, perhaps he will break off you also.
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And indeed for their pride and haughtinesse of minde they are at this day broken off.
And indeed for their pride and haughtiness of mind they Are At this day broken off.
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Christ that walks between the seven golden Candlesticks, did never say that the Church of Smyrna or Ephesus should alwaies remaine a visible Church to the eyes of the world, neither were they;
christ that walks between the seven golden Candlesticks, did never say that the Church of Smyrna or Ephesus should always remain a visible Church to the eyes of the world, neither were they;
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for to this very day, they lie under bondage and slavery to the Turke. The Mount hath bin alwaies visible, though not alwaies alike gloriously visible;
for to this very day, they lie under bondage and slavery to the Turk. The Mount hath been always visible, though not always alike gloriously visible;
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for there will be a time when the Church shall fly into the wildernesse, where then shall be the glorious visibility of the Church? there is a time when all shall follow the beast;
for there will be a time when the Church shall fly into the Wilderness, where then shall be the glorious visibility of the Church? there is a time when all shall follow the beast;
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the Papists themselves confesse that in Antichrists time the Church shall scarce be visible. The essence of a thing, and the quality of a thing may differ:
the Papists themselves confess that in Antichrists time the Church shall scarce be visible. The essence of a thing, and the quality of a thing may differ:
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The Church is a Church, and visible, but not alwaies equally, and alike gloriously visible;
The Church is a Church, and visible, but not always equally, and alike gloriously visible;
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yet those that had spirituall eyes, and did looke upon things with the spectacles of the Scripture, they could alwaies declare the Church was visible;
yet those that had spiritual eyes, and did look upon things with the spectacles of the Scripture, they could always declare the Church was visible;
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for from the beginning of the world the Church had alwaies lustre enough sufficient to delight,
for from the beginning of the world the Church had always lustre enough sufficient to delight,
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and draw the elect, and so shall have to the end of the world, though sometimes the Church may have a mist before it, as Austin speakes;
and draw the elect, and so shall have to the end of the world, though sometime the Church may have a missed before it, as Austin speaks;
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It is no wonder that thou canst not see a mountaine, for thou hast no eyes. It is no wonder that thou Canst not see a mountain, for thou hast no eyes.
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But the Papists have seen this mountaine;
But the Papists have seen this mountain;
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as they have alwaies bin bloody persecutors of the Church, they have seen enough to confound them:
as they have always been bloody persecutors of the Church, they have seen enough to confound them:
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For we have nothing in our Church, but they have the same; onely ours is refined, and freed from Idolatry;
For we have nothing in our Church, but they have the same; only ours is refined, and freed from Idolatry;
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Wee have two Sacraments, they have seven; Wee have Scripture, they have traditions, which they equall with it;
we have two Sacraments, they have seven; we have Scripture, they have traditions, which they equal with it;
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Wee have Scriptures pure, they corrupt.
we have Scriptures pure, they corrupt.
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So that our Church was in the midst of theirs, as a sound and more uncorrupt part in a corrupt body.
So that our Church was in the midst of theirs, as a found and more uncorrupt part in a corrupt body.
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This mountaine is the Church, Rev. 14. 1. The Lambe standeth upon Mount Sion, and with him a hundred fourty and foure thousand, having his Fathers name written in their foreheads.
This mountain is the Church, Rev. 14. 1. The Lamb Stands upon Mount Sion, and with him a hundred fourty and foure thousand, having his Father's name written in their foreheads.
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Christ standeth in the Church, and standing in Mount Sion, he is accompanied with those that his Father hath given to him, before the world was;
christ Stands in the Church, and standing in Mount Sion, he is accompanied with those that his Father hath given to him, before the world was;
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therefore those that belong to this holy Mountaine they are Christs. And in this Mountaine shall the Lord of hosts make a feast for all people. Therefore those that belong to this holy Mountain they Are Christ. And in this Mountain shall the Lord of hosts make a feast for all people.
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And this feast is a royall feast, a marriage feast, wherin the joy and comfort of Gods people are set down by that which is most comfortable among men.
And this feast is a royal feast, a marriage feast, wherein the joy and Comfort of God's people Are Set down by that which is most comfortable among men.
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The founder of the feast is the Lord of hoasts; The founder of the feast is the Lord of hosts;
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It is onely he that is able to prepare a table in the wildernesse, that is mighty,
It is only he that is able to prepare a table in the Wilderness, that is mighty,
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and of ability to feast his Church with a spirituall, and holy banquet.
and of ability to feast his Church with a spiritual, and holy banquet.
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We all live at his table for the feeding of our bodies, but much more in regard of our soules;
We all live At his table for the feeding of our bodies, but much more in regard of our Souls;
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He can make a feast for the whole man, for he is Lord of the conscience:
He can make a feast for the Whole man, for he is Lord of the conscience:
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and he is to spread a table for the whole world;
and he is to spread a table for the Whole world;
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nay more, (if there were so many) he can furnish a table for ten thousand worlds;
nay more, (if there were so many) he can furnish a table for ten thousand world's;
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he is the God of all spirituall comforts, and the God of all consolation;
he is the God of all spiritual comforts, and the God of all consolation;
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He is infinite, and can never be drawne dry, for he is the fountaine of eternall life.
He is infinite, and can never be drawn dry, for he is the fountain of Eternal life.
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All graces and comforts in the Scripture are called the comforts and graces of the holy Spirit,
All graces and comforts in the Scripture Are called the comforts and graces of the holy Spirit,
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because God is the giver of them by his Spirit.
Because God is the giver of them by his Spirit.
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Who can take away the wound of a guilty conscience, but he that hath set the conscience in the hearts of men? Hee (if hee pleaseth) can take away the burden of a grieved conscience,
Who can take away the wound of a guilty conscience, but he that hath Set the conscience in the hearts of men? He (if he Pleases) can take away the burden of a grieved conscience,
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and supply it, instead thereof, with new and solid comforts.
and supply it, instead thereof, with new and solid comforts.
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He knoweth all the windings and turnings of the soule, where all the paine and griefe lieth,
He Knoweth all the windings and turnings of the soul, where all the pain and grief lies,
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and he cannot but know it because he onely is above the soule:
and he cannot but know it Because he only is above the soul:
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He is therefore the fittest to make the soule a feast, he only can do it, and he will do it.
He is Therefore the Fittest to make the soul a feast, he only can do it, and he will do it.
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In this Mountaine shall the Lord of Hoasts make a feast. Why is he called the Lord of Hoasts?
In this Mountain shall the Lord of Hosts make a feast. Why is he called the Lord of Hosts?
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It is an usuall terme, to set forth the glory of God, to make his power,
It is an usual term, to Set forth the glory of God, to make his power,
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and the greatnesse of his Majesty known amongst the children of men. He shall make a feast for all people.
and the greatness of his Majesty known among the children of men. He shall make a feast for all people.
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Those that are invited to this glorious feast, are all people, none excepted, none excluded, that will come in to Christ;
Those that Are invited to this glorious feast, Are all people, none excepted, none excluded, that will come in to christ;
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some of all sorts, of all nations, of all languages; this hath relation to the time of the Gospel.
Some of all sorts, of all Nations, of all languages; this hath Relation to the time of the Gospel.
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The Church at first had its being in particular families, but afterwards more inlarged.
The Church At First had its being in particular families, but afterwards more enlarged.
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The Church at the first was of the daughters of men, and the sonnes of God;
The Church At the First was of the daughters of men, and the Sons of God;
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the children of the Church mingled with a generation of corrupt persons, that would keepe in no bounds;
the children of the Church mingled with a generation of corrupt Persons, that would keep in no bounds;
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but after Abrahams time, there was another generation of the Church, that so it was a little more inlarged.
but After Abrahams time, there was Another generation of the Church, that so it was a little more enlarged.
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Then there was a third generation, a divided generation, consisting of Jewes, and Gentiles;
Then there was a third generation, a divided generation, consisting of Jews, and Gentiles;
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So that when Christ came into the world, the bounds of the Church began to inlarge themselves more and more;
So that when christ Come into the world, the bounds of the Church began to enlarge themselves more and more;
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so that now it is in this happy condition, Come ye all unto me, all that are heavy laden;
so that now it is in this happy condition, Come you all unto me, all that Are heavy laden;
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both Jewes and Gentiles, all are invited whosoever they are, nothing is now uncleane. Act. 10. 15. Christ is come,
both Jews and Gentiles, all Are invited whosoever they Are, nothing is now unclean. Act. 10. 15. christ is come,
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and hath made to all people a feast of fat things, it must be a feast,
and hath made to all people a feast of fat things, it must be a feast,
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and of fat things, for all the world shall be the better for it. The Jewes shall be converted, and the fullnesse of the Gentiles shall come in.
and of fat things, for all the world shall be the better for it. The Jews shall be converted, and the fullness of the Gentiles shall come in.
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And yet it is no prejudice to any particular man, because the things ye are to tast of are spirituall.
And yet it is no prejudice to any particular man, Because the things you Are to taste of Are spiritual.
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Go to all the good things in the world, the more one hath of them, the lesse another must have,
Go to all the good things in the world, the more one hath of them, the less Another must have,
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because they are earthly and so are finite; but in spirituall things, all may have the whole, and every man in particular.
Because they Are earthly and so Are finite; but in spiritual things, all may have the Whole, and every man in particular.
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Every man enjoyeth the light of the Sunne in particular, and all enjoy it too;
Every man Enjoyeth the Light of the Sun in particular, and all enjoy it too;
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So the whole Church, and onely the Church injoyes the benefit and comfort of this feast;
So the Whole Church, and only the Church enjoys the benefit and Comfort of this feast;
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but under the name of this Church, come all the elect, both Jewes and Gentiles;
but under the name of this Church, come all the elect, both Jews and Gentiles;
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and therefore it must be the Lord of Hoasts that can make such a feast as this is, a feast for all people.
and Therefore it must be the Lord of Hosts that can make such a feast as this is, a feast for all people.
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No other is able to doe it.
No other is able to do it.
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This feast, is a feast of fat things, full of marrow, and of wine on the lees well refined, the best that can be imagined, the best of the best;
This feast, is a feast of fat things, full of marrow, and of wine on the lees well refined, the best that can be imagined, the best of the best;
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A feast is promised, a spirituall feast.
A feast is promised, a spiritual feast.
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The speciall graces and favours of God are compared to a feast made up of the best things, full of all varieties and excellencies;
The special graces and favours of God Are compared to a feast made up of the best things, full of all varieties and excellencies;
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and the chiefe dish (that is all in all) is Christ, and all the gracious benefits wee by promise can in any wise expect from him;
and the chief dish (that is all in all) is christ, and all the gracious benefits we by promise can in any wise expect from him;
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All other favours and blessings whatsoever they are, are but Christ dished out (as I may so speake) in severall offices and attributes;
All other favours and blessings whatsoever they Are, Are but christ dished out (as I may so speak) in several Offices and attributes;
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he is the originall of comfort, the principle of grace and holinesse, all is included in Christ.
he is the original of Comfort, the principle of grace and holiness, all is included in christ.
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Aske of him and yee shall obtaine, even the forgivenesse of your sinnes, peace of conscience, and communion of Saints.
Ask of him and ye shall obtain, even the forgiveness of your Sins, peace of conscience, and communion of Saints.
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Aske of Christ as of one invested with all priviledges for the good of others, but yet this is by his death;
Ask of christ as of one invested with all privileges for the good of Others, but yet this is by his death;
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he is the feast it selfe, he is dished out into promises; have you a promise of the pardon of sinnes, it is from Christ;
he is the feast it self, he is dished out into promises; have you a promise of the pardon of Sins, it is from christ;
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wouldst thou have peace of conscience, it is from Christ; justification, and redemption, it is from Christ;
Wouldst thou have peace of conscience, it is from christ; justification, and redemption, it is from christ;
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the love of God is derived to us by Christ, yea, and all that we have that is good, is but Christ parcelled out.
the love of God is derived to us by christ, yea, and all that we have that is good, is but christ parceled out.
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Now I will shew why Christ with his benefits, prerogatives, graces, and comforts, is compared to a feast.
Now I will show why christ with his benefits, prerogatives, graces, and comforts, is compared to a feast.
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First, in regard of the choice of the things;
First, in regard of the choice of the things;
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In a feast all things are of the best, so are the things we have in Christ:
In a feast all things Are of the best, so Are the things we have in christ:
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whatsoever favours we have by Christ, they are choice ones, they are the best of every thing;
whatsoever favours we have by christ, they Are choice ones, they Are the best of every thing;
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pardon for sin, is a pardon of pardon; the title we have for heaven, through him, is a sure title;
pardon for since, is a pardon of pardon; the title we have for heaven, through him, is a sure title;
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the joy we have by him, is the joy of all joyes;
the joy we have by him, is the joy of all Joys;
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the liberty and freedom from sin, which he purchased for us by his death, is perfect freedome;
the liberty and freedom from since, which he purchased for us by his death, is perfect freedom;
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the riches of grace we have by him, are the only lasting, and durable riches;
the riches of grace we have by him, Are the only lasting, and durable riches;
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take any thing that you can, if we have it by Christ it is of the best:
take any thing that you can, if we have it by christ it is of the best:
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All worldly excellencies and honours, are but meere shadowes to the high excellencies, and honour we have in Christ.
All worldly excellencies and honours, Are but mere shadows to the high excellencies, and honour we have in christ.
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No joy, no comfort, no peace, no riches, no inheritance to be compared with the joy, peace,
No joy, no Comfort, no peace, no riches, no inheritance to be compared with the joy, peace,
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and inheritance which we have in Christ; whatsoever we have by him we have it in a glorious manner:
and inheritance which we have in christ; whatsoever we have by him we have it in a glorious manner:
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And therefore he is compared to fat, to fat things full of marrow, to wine, to wine on the lees that preserveth the freshnesse of it;
And Therefore he is compared to fat, to fat things full of marrow, to wine, to wine on the lees that Preserveth the freshness of it;
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the best wine of all, that is not changed from vessell to vessell, but keepeth its strength;
the best wine of all, that is not changed from vessel to vessel, but Keepeth its strength;
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And indeed the strength and vigour of all floweth from Jesus Christ in covenant with us.
And indeed the strength and vigour of all flows from jesus christ in Covenant with us.
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The love of Christ is the best love, and he himselfe incomparably the best, and hath favours, and blessings of the choisest.
The love of christ is the best love, and he himself incomparably the best, and hath favours, and blessings of the Choicest.
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Againe, as in a feast, besides choice, there is variety; so in Christ there is variety answerable to all our wants.
Again, as in a feast, beside choice, there is variety; so in christ there is variety answerable to all our Wants.
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Are we foolish, he is wisdome;
are we foolish, he is Wisdom;
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have we guilt in our consciences, he is righteousnesse, and this righteousnesse is imputed unto us;
have we gilded in our Consciences, he is righteousness, and this righteousness is imputed unto us;
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are we defiled, he is sanctification; are wee in misery, he is our redemption.
Are we defiled, he is sanctification; Are we in misery, he is our redemption.
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If there be a thousand kinds of evils in us, there is a thousand waies to remedy them by Jesus Christ;
If there be a thousand Kinds of evils in us, there is a thousand ways to remedy them by jesus christ;
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Therefore the good things we have by Christ, are compared to all the benefits we have in this world, in Christ is choice and variety.
Therefore the good things we have by christ, Are compared to all the benefits we have in this world, in christ is choice and variety.
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Are we weake, he is meat to feed us, that we may be strong, he will refresh us, he is the best of meats, he is marrow;
are we weak, he is meat to feed us, that we may be strong, he will refresh us, he is the best of Meats, he is marrow;
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so are our spirits faint, he is wine: thus we have in Christ to supply all our wants, he is variety.
so Are our spirits faint, he is wine: thus we have in christ to supply all our Wants, he is variety.
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There is a plant among the Indians called by the name of Coquus, the fruit thereof serveth for meat and drinke, to comfort and refresh the body:
There is a plant among the Indians called by the name of Cook, the fruit thereof serves for meat and drink, to Comfort and refresh the body:
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It yeeldeth that whereof the people make apparell to cloath themselves withall; and also that which is phisicall, very good against the distempers of the body:
It yields that whereof the people make apparel to cloth themselves withal; and also that which is physical, very good against the distempers of the body:
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And if God will infuse so much vertue into a poore plant, what vertue may we expect to be in Christ himself? He feedeth our soules to all eternity, puts upon us the roabes of righteousnesse, heales the distempers of our soules;
And if God will infuse so much virtue into a poor plant, what virtue may we expect to be in christ himself? He feeds our Souls to all eternity, puts upon us the robes of righteousness, heals the distempers of our Souls;
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there is variety in him for all our wants whatsoever. He is food, physicke, and apparell to cloath us;
there is variety in him for all our Wants whatsoever. He is food, physic, and apparel to cloth us;
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and when we are cloathed with him, we may with boldnesse stand before the Majesty of God;
and when we Are clothed with him, we may with boldness stand before the Majesty of God;
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He is all in all, He is variety, and all.
He is all in all, He is variety, and all.
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There is something in Christ answerable to all the necessities of Gods people, and not only so,
There is something in christ answerable to all the necessities of God's people, and not only so,
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but to their full content in every thing. Againe, as there is variety in a Feast, so there is sufficiency, full sufficiency.
but to their full content in every thing. Again, as there is variety in a Feast, so there is sufficiency, full sufficiency.
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We beheld the only begotten Son of God, full of grace and truth. We beheld the only begotten Son of God, full of grace and truth.
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And being full of grace, He is wise, and able to furnish this heavenly banquet, with enough of all sorts of provisions fit for the soule to feed upon.
And being full of grace, He is wise, and able to furnish this heavenly banquet, with enough of all sorts of provisions fit for the soul to feed upon.
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Ther's abundance of grace, and excellency, and sufficiency in Christ; And it must needs be, because he is a Saviour of Gods owne sending.
Ther's abundance of grace, and excellency, and sufficiency in christ; And it must needs be, Because he is a Saviour of God's own sending.
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Labour not therefore for the meate that perisheth, but for the meat that the Son of God shall give you, Labour not Therefore for the meat that Perishes, but for the meat that the Son of God shall give you,
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for him hath God the Father sealed. That is, sent forth for this purpose to feed the Church of God.for him hath God the Father sealed. That is, sent forth for this purpose to feed the Church of God.
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As there is an all-sufficiency in God, so in Christ, who by the sacrificing of himselfe was able to give satisfaction to divine justice.
As there is an All-sufficiency in God, so in christ, who by the sacrificing of himself was able to give satisfaction to divine Justice.
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Therefore (saith he) My flesh is meate indeed, and my bloud is drinke indeed.
Therefore (Says he) My Flesh is meat indeed, and my blood is drink indeed.
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That is, spiritually to the soule he is food indeed, and can satisfie Gods justice. If we consider him as God alone, he is a consuming fire;
That is, spiritually to the soul he is food indeed, and can satisfy God's Justice. If we Consider him as God alone, he is a consuming fire;
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or as man alone, he can do nothing: But considered as God-man, he is meate indeed, and drinke indeed.
or as man alone, he can do nothing: But considered as God-man, he is meat indeed, and drink indeed.
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And now the soule is content with that, which Divine justice is contented withall; though our consciences be large, yet God is larger, and above our consciences:
And now the soul is content with that, which Divine Justice is contented withal; though our Consciences be large, yet God is larger, and above our Consciences:
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Therefore as there is variety of excellency, so is there sufficiency, and fulnesse in Christ; what he did, he did to the full.
Therefore as there is variety of excellency, so is there sufficiency, and fullness in christ; what he did, he did to the full.
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He is a Saviour and he filleth up that name to the full. His pardon for sinne, is a full pardon.
He is a Saviour and he fills up that name to the full. His pardon for sin, is a full pardon.
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His merits for us are full merits. His satisfaction to divine justice, a full satisfaction. His redemption of our soules and bodies, a full redemption;
His merits for us Are full merits. His satisfaction to divine Justice, a full satisfaction. His redemption of our Souls and bodies, a full redemption;
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thus all he did was full. A Feast is for company, it is convivium, there is converse at it;
thus all he did was full. A Feast is for company, it is Convivium, there is converse At it;
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So Cicero preferres the name of convivium among the Latines, before the Greeke name NONLATINALPHABET. And this Feast is not for one, we are all invited to it;
So Cicero prefers the name of Convivium among the Latins, before the Greek name. And this Feast is not for one, we Are all invited to it;
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the excellency of Christs Feast consisteth in the Communion of Saints; for whosoever takes part of it, their spirits must agree one with another:
the excellency of Christ Feast Consisteth in the Communion of Saints; for whosoever Takes part of it, their spirits must agree one with Another:
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Love is the best, and chiefest dish in this Feast; the more wee partake of the sweetnesse of Christ, the more we love one another.
Love is the best, and chiefest dish in this Feast; the more we partake of the sweetness of christ, the more we love one Another.
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Christ by his spirit so works in the hearts of the children of men, that bring a thousand together of a thousand severall nations,
christ by his Spirit so works in the hearts of the children of men, that bring a thousand together of a thousand several Nations,
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and within a little while you shall have them all acquainted one with another;
and within a little while you shall have them all acquainted one with Another;
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if they be good, there is agreement of the spirit, and a sympathy between them, there is a kindred in Christ.
if they be good, there is agreement of the Spirit, and a Sympathy between them, there is a kindred in christ.
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He is the true Isaack; the death of Christ, and the bloud of Christ, is the ground of all union and joy and comfort whatsoever;
He is the true Isaac; the death of christ, and the blood of christ, is the ground of all Union and joy and Comfort whatsoever;
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the bloud of Christ sprinkled upon the conscience, will procure that peace of conscience, that shall be a continuall Feast unto the soule.
the blood of christ sprinkled upon the conscience, will procure that peace of conscience, that shall be a continual Feast unto the soul.
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This Feast must needs be wonderfull comfortable, for we do not feast with those that are like our selves,
This Feast must needs be wonderful comfortable, for we do not feast with those that Are like our selves,
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but we feast with God the Father, and the Holy Spirit, sent by Christ, procured by the death of Christ;
but we feast with God the Father, and the Holy Spirit, sent by christ, procured by the death of christ;
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the Angells at this Feast attend us, therefore it must needs be joyfull, no joy comparable to the joy of a Feast;
the Angels At this Feast attend us, Therefore it must needs be joyful, no joy comparable to the joy of a Feast;
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this is not every Feast, this is a marriage Feast, at which we are contracted to Christ.
this is not every Feast, this is a marriage Feast, At which we Are contracted to christ.
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Now of all Feasts, marriage Feasts are most sumptuous;
Now of all Feasts, marriage Feasts Are most sumptuous;
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this is a marriage Feast for the Kings Son, for Christ himselfe, and therefore of necessity it must be full of all choice varieties,
this is a marriage Feast for the Kings Son, for christ himself, and Therefore of necessity it must be full of all choice varieties,
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and of the sweetest of things, of the most excellentest of things, and of the quintescence of things.
and of the Sweetest of things, of the most excellentest of things, and of the quintessence of things.
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Here is all joy that belongeth to a feast; Here it is to be had with Christ;
Here is all joy that belongeth to a feast; Here it is to be had with christ;
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what acquaintance can be more glorious then that which is to be had between Jesus Christ and a christian soule? when we have hope of better things to come,
what acquaintance can be more glorious then that which is to be had between jesus christ and a christian soul? when we have hope of better things to come,
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then we finde the sweetnesse of this communion.
then we find the sweetness of this communion.
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No harmony in the world can be so sweet as the harmony maintained between Christ and the soule.
No harmony in the world can be so sweet as the harmony maintained between christ and the soul.
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When we have this, and are made one with God in Christ, our joy must needs then be unspeakable.
When we have this, and Are made one with God in christ, our joy must needs then be unspeakable.
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When the contract is once made between the soule and Christ, there cannot but be aboundant joy;
When the contract is once made between the soul and christ, there cannot but be abundant joy;
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when the soule is joyned with Christ by faith, it cannot but solace it selfe in a perpetuall jubile,
when the soul is joined with christ by faith, it cannot but solace it self in a perpetual jubilee,
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and a perpetuall feast in some degrees.
and a perpetual feast in Some Degrees.
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Againe, for a Feast ye have the choicest garments, as at the marriage of the Lambe, White and fine linnen, which is the righteousnesse of the Saints.
Again, for a Feast you have the Choicest garments, as At the marriage of the Lamb, White and fine linen, which is the righteousness of the Saints.
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When God seeth these robes upon us, and the spirit of Christ in us, then there is a robe of righteousnesse imputed,
When God sees these robes upon us, and the Spirit of christ in us, then there is a robe of righteousness imputed,
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and a garment of sanctity whereby our soules are cloathed: so this is a Feast that must have wonderfull glorious attire;
and a garment of sanctity whereby our Souls Are clothed: so this is a Feast that must have wonderful glorious attire;
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and when this marriage shall be consummated, we are sure to have a garment of glory put upon us.
and when this marriage shall be consummated, we Are sure to have a garment of glory put upon us.
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This was signified in old time by the Jewes, in the Feast of the Passeover; not to name all resemblances, but onely one or two. This was signified in old time by the Jews, in the Feast of the Passover; not to name all resemblances, but only one or two.
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The Lambe for the Passeover (you know) was chosen out of the flocke from amongst the rest, foure daies before the time appointed for that Feast:
The Lamb for the Passover (you know) was chosen out of the flock from among the rest, foure days before the time appointed for that Feast:
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So Christ is the true Paschall Lambe, chosen of God, before the foundation of the world was laid, to be slaine for us.
So christ is the true Paschal Lamb, chosen of God, before the Foundation of the world was laid, to be slain for us.
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Againe, Manna was a type of Christ, it came from Heaven to feed the hungry bodies of the Israelites in the wildernesse;
Again, Manna was a type of christ, it Come from Heaven to feed the hungry bodies of the Israelites in the Wilderness;
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even so came Christ, sent from God the Father, to be the eternall food, and upholder of the soules and bodies of every one of us. Manna was white and sweet;
even so Come christ, sent from God the Father, to be the Eternal food, and upholder of the Souls and bodies of every one of us. Manna was white and sweet;
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so is Christ, white in righteousnesse and holinesse, and also sweet to delight the soule. Manna fell upon the tents in the night;
so is christ, white in righteousness and holiness, and also sweet to delight the soul. Manna fell upon the tents in the night;
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And Christ came, when darknesse was spread over all the world. God gave Manna freely from Heaven;
And christ Come, when darkness was spread over all the world. God gave Manna freely from Heaven;
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so Christ was a free gift, and he freely gave himselfe to death, even to the cursed death of the crosse for us:
so christ was a free gift, and he freely gave himself to death, even to the cursed death of the cross for us:
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All, both poore and rich, they gathered Manna. Christ is a common food for King and subject;
All, both poor and rich, they gathered Manna. christ is a Common food for King and Subject;
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all take part of Christ, neither Jew nor Gentile are exempted, but all may come ▪ and buy freely without money.
all take part of christ, neither Jew nor Gentile Are exempted, but all may come ▪ and buy freely without money.
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Of this Manna he that had least had enough:
Of this Manna he that had least had enough:
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so here, he that hath least of Christ, though he take him with a trembling hand,
so Here, he that hath least of christ, though he take him with a trembling hand,
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yet he shall have enough, for Christ is his;
yet he shall have enough, for christ is his;
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whosoever hath the least grace, if it be true and sound, hath grace enough to bring him to eternall life.
whosoever hath the least grace, if it be true and found, hath grace enough to bring him to Eternal life.
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The Jewes wondred at the Manna, saying what thing is this? So it is one of Christs names to be called wonderfull, Isaiah 9. 6. Grace and favour from Christ is true spirituall Manna to the soule.
The Jews wondered At the Manna, saying what thing is this? So it is one of Christ names to be called wonderful, Isaiah 9. 6. Grace and favour from christ is true spiritual Manna to the soul.
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Manna fell in the wildernesse, even so musst we remaine in the wildernesse of this wretched world untill we come to Heaven.
Manna fell in the Wilderness, even so musst we remain in the Wilderness of this wretched world until we come to Heaven.
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Christ is Manna to us, and very sweet in the conveyance of his Word and Sacraments.
christ is Manna to us, and very sweet in the conveyance of his Word and Sacraments.
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When the Israelites came into the Land of Canaan, the Manna ceased, not before:
When the Israelites Come into the Land of Canaan, the Manna ceased, not before:
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so when we come to Heaven (the Elects purchased possession) we shall have another kind of Manna for our soules;
so when we come to Heaven (the Elects purchased possession) we shall have Another kind of Manna for our Souls;
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we shall not there feed on Christ, as in the Sacrament, no, but we shall see him face to face,
we shall not there feed on christ, as in the Sacrament, no, but we shall see him face to face,
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and know as we are knowne.
and know as we Are known.
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In the wildernesse of this world it is fit God should convey this Heavenly Manna to the soule whatsoever way he pleaseth.
In the Wilderness of this world it is fit God should convey this Heavenly Manna to the soul whatsoever Way he Pleases.
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Manna could not fall untill the Israelites had spent all the provision they brought with them out of Egypt; and we cannot tast of that heavenly Manna of our Father,
Manna could not fallen until the Israelites had spent all the provision they brought with them out of Egypt; and we cannot taste of that heavenly Manna of our Father,
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untill our soules are drawne away from all worldly dependencies, and carnall delights, then indeed Manna will be sweet and precious.
until our Souls Are drawn away from all worldly dependencies, and carnal delights, then indeed Manna will be sweet and precious.
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What is this heavenly Manna, what is Christ and his Father, what is the word and Sacraments, to a depraved vitious heart stuffed full with earthly vanities? alas, it loatheth all these.
What is this heavenly Manna, what is christ and his Father, what is the word and Sacraments, to a depraved vicious heart stuffed full with earthly vanities? alas, it Loathes all these.
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As none tasted of Manna, but those that came out of Egypt; so none shall taste of Christ but those that are not of the world, that are come out of Egypt, out of sinne and darknesse.
As none tasted of Manna, but those that Come out of Egypt; so none shall taste of christ but those that Are not of the world, that Are come out of Egypt, out of sin and darkness.
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Manna fell onely about the tents of Israell, and in no other part of the world,
Manna fell only about the tents of Israel, and in no other part of the world,
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but only there, that none might have the priviledge to eate of it, but Gods peculiar chosen ones.
but only there, that none might have the privilege to eat of it, but God's peculiar chosen ones.
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Christ falls upon the tents of the righteous, and none shall taste of this blessed spirituall food but such as are the Israell of God, such as are of the Church, such as feele the burthen of sinne, and groane under it;
christ falls upon the tents of the righteous, and none shall taste of this blessed spiritual food but such as Are the Israel of God, such as Are of the Church, such as feel the burden of sin, and groan under it;
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oh the very taste of this heavenly Manna is sweet to their soules, and to none but them.
o the very taste of this heavenly Manna is sweet to their Souls, and to none but them.
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Thus yee see the Feast that Christ maketh for us in Mount Syon; and that this Manna doth typifie Christ with all his benefits.
Thus ye see the Feast that christ makes for us in Mount Syon; and that this Manna does typify christ with all his benefits.
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Againe, the hard rocke in the wildernesse, when it was strucken with the rod of Moses, presently water gushed out in abundance, which preserved life to the Israelites:
Again, the hard rock in the Wilderness, when it was strucken with the rod of Moses, presently water gushed out in abundance, which preserved life to the Israelites:
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so Christ the rocke of our salvation, the strength of his Church, the rocke and fortresse of all his Saints;
so christ the rock of our salvation, the strength of his Church, the rock and fortress of all his Saints;
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when his precious side was gored with the bloudy lance upon the crosse, that the blood gushed out,
when his precious side was gored with the bloody lance upon the cross, that the blood gushed out,
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and in such a manner and such abundance, that by the shedding thereof our soules are preserved alive.
and in such a manner and such abundance, that by the shedding thereof our Souls Are preserved alive.
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He is both Manna and the rocke of water;
He is both Manna and the rock of water;
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Manna had all in it, so had the rocke, and all necessities are plentifully supplied by Christ.
Manna had all in it, so had the rock, and all necessities Are plentifully supplied by christ.
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The Church of God hath alwaies had bread to satisfie spirituall hunger, it never wanted necessary comfots.
The Church of God hath always had bred to satisfy spiritual hunger, it never wanted necessary comfots.
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It is said, Rev. 12. When the Church fled into the wildernesse, God fed her there;
It is said, Rev. 12. When the Church fled into the Wilderness, God fed her there;
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alluding to the children of Israell, fed by Manna.
alluding to the children of Israel, fed by Manna.
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The Jewes did not want in the wildernesse, nor the Church of God, never wanted comfort,
The Jews did not want in the Wilderness, nor the Church of God, never wanted Comfort,
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though in the midst of the persecution and oppression of all her enemies. When Elias was in the wildernesse he was fed.
though in the midst of the persecution and oppression of all her enemies. When Elias was in the Wilderness he was fed.
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The Church of God shall not onely be fed in her body, but in her soule,
The Church of God shall not only be fed in her body, but in her soul,
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for Christ hath hidden Manna for his Elect;
for christ hath hidden Manna for his Elect;
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this doth typifie the exceeding joy of the Church, the hidden Manna, that neither eye hath seen,
this does typify the exceeding joy of the Church, the hidden Manna, that neither eye hath seen,
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nor eare heard of, neither can it enter into the heart of man to conceive of those joyes that the Church of God shall have when the marriage shall be consummated. nor ear herd of, neither can it enter into the heart of man to conceive of those Joys that the Church of God shall have when the marriage shall be consummated.
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Joy in the Holy Ghost, and peace of conscience, they are hid from the world, and sometimes from Gods people themselves, though they shall injoy them hereafter.
Joy in the Holy Ghost, and peace of conscience, they Are hid from the world, and sometime from God's people themselves, though they shall enjoy them hereafter.
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All the former Feasts in times past were but types of this.
All the former Feasts in times past were but types of this.
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The Feast of Tabernacles, the Feast of the Passeover, the spirituall Manna, and all other holy Feasts, were but to signifie and to shew forth this Feast by Christ. The Feast of Tabernacles, the Feast of the Passover, the spiritual Manna, and all other holy Feasts, were but to signify and to show forth this Feast by christ.
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But there is this difference between the type, and the thing signified;
But there is this difference between the type, and the thing signified;
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by the type, the Passeover Lambe was quite eaten up, but this Passeover Christ, that was slaine for sinne, can never be eaten up:
by the type, the Passover Lamb was quite eaten up, but this Passover christ, that was slain for sin, can never be eaten up:
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We feed upon him with our soules, he cannot be consumed as the Passeover Lambe, nor as Manna, which was gone when the Sunne arose;
We feed upon him with our Souls, he cannot be consumed as the Passover Lamb, nor as Manna, which was gone when the Sun arose;
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yea that Manna that was laid up for a remembrance before the Arke, became nothing, but Christ is in heaven for evermore for the soule to feed upon.
yea that Manna that was laid up for a remembrance before the Ark, became nothing, but christ is in heaven for evermore for the soul to feed upon.
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Though these were resemblances, yet these failed, as it is fit resemblances should faile; that is, come short of the body of the thing it selfe.
Though these were resemblances, yet these failed, as it is fit resemblances should fail; that is, come short of the body of the thing it self.
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Thus you see the spirituall comforts of a Christian, may well and fitly be compared to a Feast.
Thus you see the spiritual comforts of a Christian, may well and fitly be compared to a Feast.
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Thus you see God provideth a Feast, and inviteth all.
Thus you see God Provideth a Feast, and Inviteth all.
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In the Sacrament you have a Feast, a Feast of varieties, not only bread, but wine, to shew the variety and fullnesse of comfort in Christ: He intendeth full comfort.
In the Sacrament you have a Feast, a Feast of varieties, not only bred, but wine, to show the variety and fullness of Comfort in christ: He intends full Comfort.
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As for our Adversaries the Papists, they have dry Feasts, they give the people the bread,
As for our Adversaries the Papists, they have dry Feasts, they give the people the bred,
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but the wine they keep for themselves, but God in Christ intendeth us full comfort; whatsoever Christ did, it was full, his merits are compleat, and his joy was full.
but the wine they keep for themselves, but God in christ intends us full Comfort; whatsoever christ did, it was full, his merits Are complete, and his joy was full.
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He is fulnesse it selfe, and therefore whatsoever comes from him, must needs be as he himselfe is, both full, and sweet. He intendeth us full consolation;
He is fullness it self, and Therefore whatsoever comes from him, must needs be as he himself is, both full, and sweet. He intends us full consolation;
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Therefore we ought to be prepared to partake of this Feast, in such a manner, as that we may have ful joy, and ful comfort; Therefore we ought to be prepared to partake of this Feast, in such a manner, as that we may have full joy, and full Comfort;
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for there is in Christ enough to satisfie all the hungry soules in the world, he himselfe being present at this heavenly banquet.
for there is in christ enough to satisfy all the hungry Souls in the world, he himself being present At this heavenly banquet.
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All fullnesse dwells in him, from which we have all received, and grace for grace. All fullness dwells in him, from which we have all received, and grace for grace.
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Therefore let us labour to have large hearts, for as our faith groweth more and more, Therefore let us labour to have large hearts, for as our faith grows more and more,
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so we shall carry more comfort, and more strength from this holy Feast. As the poore widdow, if her vessels had not failed, the oyle had not ceased;
so we shall carry more Comfort, and more strength from this holy Feast. As the poor widow, if her vessels had not failed, the oil had not ceased;
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if there had bin more vessels, there had been more oyle;
if there had been more vessels, there had been more oil;
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our soules are as these vessels, let us therefore labour, and make it our great businesse to have large soules, soules capable to drinke in this spirituall oyle of gladnesse;
our Souls Are as these vessels, let us Therefore labour, and make it our great business to have large Souls, Souls capable to drink in this spiritual oil of gladness;
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for as much faith as we bring to Christ, so much comfort we shall carry from him.
for as much faith as we bring to christ, so much Comfort we shall carry from him.
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The favours of God in Christ being infinite, the more wee fetch from him, the more glory we give unto him;
The favours of God in christ being infinite, the more we fetch from him, the more glory we give unto him;
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but if they were finite, we should offend his bounty, he might soon be drawne dry,
but if they were finite, we should offend his bounty, he might soon be drawn dry,
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and so send us away with an uncomfortable answer, that he was not able to relieve us.
and so send us away with an uncomfortable answer, that he was not able to relieve us.
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But Christ is infinite, and the more we have from him, the more we may have:
But christ is infinite, and the more we have from him, the more we may have:
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to him that hath shall be given; the oftner we goe to Christ, the more honour and glory we bring unto him;
to him that hath shall be given; the oftener we go to christ, the more honour and glory we bring unto him;
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this is a banquet to the full. Wee are now come to the banquet, and Christ is the founder of it;
this is a banquet to the full. we Are now come to the banquet, and christ is the founder of it;
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nay, he is the Feast it selfe, he is the Author of it, and he it is that wee feed upon.
nay, he is the Feast it self, he is the Author of it, and he it is that we feed upon.
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Let us labour not to be straight receivers of the Sacrament, but sucke in abundance from Christ, with a great deale of delight;
Let us labour not to be straight Receivers of the Sacrament, but suck in abundance from christ, with a great deal of delight;
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That we may come together not for the worse but the better, considering what a great deale of strength and grace is required as very necessary for the maintaining of spirituall Life.
That we may come together not for the Worse but the better, considering what a great deal of strength and grace is required as very necessary for the maintaining of spiritual Life.
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THE Second Sermon.
THE Second Sermon.
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ISAIAH 25. 6. In this Mountaine shall the Lord of Hosts make unto all people a Feast of fat things, a Feast of Wines on the Lees, of fat things full of Marrow, of Wine on the Lees well refined.
ISAIAH 25. 6. In this Mountain shall the Lord of Hosts make unto all people a Feast of fat things, a Feast of Wines on the Lees, of fat things full of Marrow, of Wine on the Lees well refined.
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I Have shewed that Christ and his benefits are compared to a Feast, and in what respects they are fitly resembled by a Feast,
I Have showed that christ and his benefits Are compared to a Feast, and in what respects they Are fitly resembled by a Feast,
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and have prest that we should prepare for it, first by getting large hearts.
and have pressed that we should prepare for it, First by getting large hearts.
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Now in the second place that we may have comfort at this Feast, we must labour for spirituall appetite;
Now in the second place that we may have Comfort At this Feast, we must labour for spiritual appetite;
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for to what end and purpose is that man at a Feast, that hath no stomack? I shall therefore shew what meanes we are to use, to get eager stomacks and holy appetites after this Feast. for to what end and purpose is that man At a Feast, that hath no stomach? I shall Therefore show what means we Are to use, to get eager stomachs and holy appetites After this Feast.
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1. The Appetite is raised with soure things, as anguish of Spirit, and mournfulnesse of heart for sinne,
1. The Appetite is raised with sour things, as anguish of Spirit, and mournfulness of heart for sin,
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if we will ever relish Christ aright we must labour to have a quick apprehension of our sinnes;
if we will ever relish christ aright we must labour to have a quick apprehension of our Sins;
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we must do as the Jewes did at the Passeover, They eat it with soure Herbs, that they might thereby have the sharper stomacks:
we must do as the Jews did At the Passover, They eat it with sour Herbs, that they might thereby have the sharper stomachs:
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So must we, we must cast our eyes into our owne hearts, and consider what vile wretches we are,
So must we, we must cast our eyes into our own hearts, and Consider what vile wretches we Are,
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how full of sinne and vanity, and this will be as soure Herbs to the Paschall Lambe.
how full of sin and vanity, and this will be as sour Herbs to the Paschal Lamb.
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We must joyne the sweet benefits and privileges that wee have in Christ with the consideration of our owne wretched and miserable condition,
We must join the sweet benefits and privileges that we have in christ with the consideration of our own wretched and miserable condition,
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and then this heavenly ordinance cannot but be sweet and comfortable to our soules.
and then this heavenly Ordinance cannot but be sweet and comfortable to our Souls.
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I beseech you enter into your owne soules and consider seriously under what guilt you lie,
I beseech you enter into your own Souls and Consider seriously under what guilt you lie,
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and this will whet your appetite. A full stomack despiseth the honey comb:
and this will whet your appetite. A full stomach despises the honey comb:
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but in this appetite there is sense of emptines, & from that sense of emptines paine,
but in this appetite there is sense of emptiness, & from that sense of emptiness pain,
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and from pain an earnest desire of satisfaction;
and from pain an earnest desire of satisfaction;
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thus it is in spirituall things, we want Christ and all the spirituall comforts that flow from him:
thus it is in spiritual things, we want christ and all the spiritual comforts that flow from him:
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There is an emptines in us, and we see a need every day to feed upon the mercies of God in Christ.
There is an emptiness in us, and we see a need every day to feed upon the Mercies of God in christ.
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There is an emptines in our souls, & there must be a sense of that emptines,
There is an emptiness in our Souls, & there must be a sense of that emptiness,
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and pain from that sense, which must stir up a strong endeavour to follow after that that we doe desire.
and pain from that sense, which must stir up a strong endeavour to follow After that that we do desire.
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Then Christ indeed is sweet, when wee finde our soules hungring and thirsting after him.
Then christ indeed is sweet, when we find our Souls hungering and thirsting After him.
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Againe, if so bee wee would have that appetite of Spirit that is fit for this Feast, wee must purge our souls from the corruptions of Flesh and spirit, perfecting holinesse in the feare of God;
Again, if so be we would have that appetite of Spirit that is fit for this Feast, we must purge our Souls from the corruptions of Flesh and Spirit, perfecting holiness in the Fear of God;
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we must cleanse our soules from those lusts and passions that dayly cleave unto them;
we must cleanse our Souls from those Lustiest and passion that daily cleave unto them;
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all crudities must be taken away that the edge of the stomack may not be flatted:
all crudities must be taken away that the edge of the stomach may not be flatted:
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for while these earthly carnall Corruptions lye upon the soule, we can expect no spirituall appetite to heavenly things.
for while these earthly carnal Corruptions lie upon the soul, we can expect no spiritual appetite to heavenly things.
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Let us therefore examine our selves what filth lies upon our soules, and what corrupt inclinations are there, that so they may be purged, and our desires be carryed fully after Christ in the Sacrament.
Let us Therefore examine our selves what filth lies upon our Souls, and what corrupt inclinations Are there, that so they may be purged, and our Desires be carried Fully After christ in the Sacrament.
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Another means to get appetite is to consider throughly what is required of a Christian well to maintaine the trade of Christianity.
another means to get appetite is to Consider thoroughly what is required of a Christian well to maintain the trade of Christianity.
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Its another manner of thing than we we take it for to entertaine Communion with God, to performe holy Duties in an holy manner, to beare the yoke as a Christian should do. Its Another manner of thing than we we take it for to entertain Communion with God, to perform holy Duties in an holy manner, to bear the yoke as a Christian should do.
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Here is a great deal of strength required:
Here is a great deal of strength required:
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And because corruptions will mix themselves amongst our best performances, there must be a great deal of mercy from God to pardon them.
And Because corruptions will mix themselves among our best performances, there must be a great deal of mercy from God to pardon them.
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And whence is all this but by the death of our blessed Savior Jesus Christ? for his sake God hath a forbearing eye.
And whence is all this but by the death of our blessed Saviour jesus christ? for his sake God hath a forbearing eye.
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Now if we consider what a degree of spirituall strength & vigor we should have to go through with these duties, this would sharpen our stomacks and spirituall appetites, to furnish our selves with grace from Christ to go through with these holy Services.
Now if we Consider what a degree of spiritual strength & vigor we should have to go through with these duties, this would sharpen our stomachs and spiritual appetites, to furnish our selves with grace from christ to go through with these holy Services.
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There must be an exercising of all the duties of Christianity, which is an estate, that must be maintained with a great deale of charge, and labour.
There must be an exercising of all the duties of Christianity, which is an estate, that must be maintained with a great deal of charge, and labour.
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A man can doe no service acceptable to God, but by grace, and grace must feed the soule with fruitfull knowledge in the power of Faith,
A man can do no service acceptable to God, but by grace, and grace must feed the soul with fruitful knowledge in the power of Faith,
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and when the soule feeleth a necessity of grace, oh then beloved, it hungers, and earnestly thirsteth after the love of God in Christ.
and when the soul feeleth a necessity of grace, o then Beloved, it hunger's, and earnestly Thirsteth After the love of God in christ.
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Wee need to every Trade a great deale of knowledge, then surely the calling of Christianity needeth a great deale.
we need to every Trade a great deal of knowledge, then surely the calling of Christianity needs a great deal.
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A Christian must expect much both in Prosperity, and Adversity, as the Apostle saith, I have learned to want and to abound, to bee in honour,
A Christian must expect much both in Prosperity, and Adversity, as the Apostle Says, I have learned to want and to abound, to be in honour,
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and to bee in disgrace, and I can doe all things through Christ that strengthens me. and to be in disgrace, and I can do all things through christ that strengthens me.
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Now because there is so much goings out for the maintenance of Christianity, wee must also bring in much grace,
Now Because there is so much goings out for the maintenance of Christianity, we must also bring in much grace,
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and faith, and love, and holinesse, or else we shall never be able to uphold this condition.
and faith, and love, and holiness, or Else we shall never be able to uphold this condition.
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Where there is an exercise of Christianity, there willl be an appetite to heaven:
Where there is an exercise of Christianity, there willl be an appetite to heaven:
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that is our best calling, for when that we have done all that wee can, that that wee must have comfort from, is Christianity,
that is our best calling, for when that we have done all that we can, that that we must have Comfort from, is Christianity,
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therefore labour with all labour, to bee holy and able Christians.
Therefore labour with all labour, to be holy and able Christians.
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All other Callings are but for this present life, but that that is for eternity, is this Calling of Christianity:
All other Callings Are but for this present life, but that that is for eternity, is this Calling of Christianity:
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And this is onely to fit us here in this world for an everlasting condition of glory in the world to come.
And this is only to fit us Here in this world for an everlasting condition of glory in the world to come.
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Again, if we would have a desire and appetite to heavenly things, we must labour to get acquaintance,
Again, if we would have a desire and appetite to heavenly things, we must labour to get acquaintance,
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and constantly converse with those that are good.
and constantly converse with those that Are good.
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The old Proverb is, Company will make a man fall to, especially the company of those that are better than our selves,
The old Proverb is, Company will make a man fallen to, especially the company of those that Are better than our selves,
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for very emulation men will be doing as others doe. When men live amongst those whose hearts are framed this way, they must be equall.
for very emulation men will be doing as Others doe. When men live among those whose hearts Are framed this Way, they must be equal.
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Conversation with those that have good relish of spirituall things, and shew forth grace in their lives, setteth an appetite upon our desires, to desire the same things that they doe.
Conversation with those that have good relish of spiritual things, and show forth grace in their lives, sets an appetite upon our Desires, to desire the same things that they do.
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Thus St. Paul writeth to the Gentiles to stirre up the emulation of the Jewes. Therefore receive this likewise for the procuring of a spirituall appetite. To goe on.
Thus Saint Paul Writeth to the Gentiles to stir up the emulation of the Jews. Therefore receive this likewise for the procuring of a spiritual appetite. To go on.
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The next thing that may stirre up our desires to get an appetite to the best things, is seriously to consider, That we cannot tell how long we have to live, The next thing that may stir up our Desires to get an appetite to the best things, is seriously to Consider, That we cannot tell how long we have to live,
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or may enjoy the benefit of the meanes of grace.
or may enjoy the benefit of the means of grace.
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Those that sit at Table and discourse away the greatest part of Dinner time in talke, had need at last to fall to so much the faster, by how much the more negligent they had been before in eating.
Those that fit At Table and discourse away the greatest part of Dinner time in talk, had need At last to fallen to so much the faster, by how much the more negligent they had been before in eating.
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We cannot tell how long we may enjoy this spirituall Feast that God makes for us;
We cannot tell how long we may enjoy this spiritual Feast that God makes for us;
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therefore be stirred up to get spirituall appetites, for we know not how long God will spread a Table for us;
Therefore be stirred up to get spiritual appetites, for we know not how long God will spread a Table for us;
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we know not how long we shall enjoy our lives, and if we be surprised on the suddaine, wee may suffer a spirituall Famine, a Famine of the soule if wee have nothing to comfort us before hand:
we know not how long we shall enjoy our lives, and if we be surprised on the sudden, we may suffer a spiritual Famine, a Famine of the soul if we have nothing to Comfort us before hand:
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And of all Famines a spirituall Famine is most grievous, most fearfull. Therefore doe as Ioseph did, and be wise.
And of all Famines a spiritual Famine is most grievous, most fearful. Therefore do as Ioseph did, and be wise.
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He in the seven yeares of Plenty, gathered for seven yeares of Famine that was to come upon the Land of Egypt. Alas,
He in the seven Years of Plenty, gathered for seven Years of Famine that was to come upon the Land of Egypt. Alas,
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if we have nothing laid up before hand, what will be our end? we shall lie open to Gods wrath and anger;
if we have nothing laid up before hand, what will be our end? we shall lie open to God's wrath and anger;
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nothing can support our soules in the evill time:
nothing can support our Souls in the evil time:
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wherefore as you desire at that day to have comfort of those things yee shall stand most in need of, labour to get a good appetite:
Wherefore as you desire At that day to have Comfort of those things ye shall stand most in need of, labour to get a good appetite:
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for to perish and starve at a Feast is a shame; to famish in the liberty of the Gospell, and plenty of spirituall meat is shamefull, and dishonourable.
for to perish and starve At a Feast is a shame; to famish in the liberty of the Gospel, and plenty of spiritual meat is shameful, and dishonourable.
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Thus you see, beloved, (not to be large in the point) how you may procure such an appetite,
Thus you see, Beloved, (not to be large in the point) how you may procure such an appetite,
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as is fit for such an holy Feast. First, by getting a sense of sinne: Secondly, by seeing a necessity of Christ:
as is fit for such an holy Feast. First, by getting a sense of sin: Secondly, by seeing a necessity of christ:
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Thirdly, by purging out those Lusts that lye upon the soul: Fourthly, by conversing with those that are spiritually minded:
Thirdly, by purging out those Lustiest that lie upon the soul: Fourthly, by conversing with those that Are spiritually minded:
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And lastly, by considering the time to come.
And lastly, by considering the time to come.
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It is not enough to have a stomack, but we must have a spirituall disposition of soule to heavenly things, as we have to outward things.
It is not enough to have a stomach, but we must have a spiritual disposition of soul to heavenly things, as we have to outward things.
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Labour to have a taste of good things, and a distinguishing taste of heavenly things from other things:
Labour to have a taste of good things, and a distinguishing taste of heavenly things from other things:
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God is the God of nature, and hath furnished us with five senses, and as he hath given us sense to apprehend ▪ so he hath furnished the Creature with varieties of excellencies, suitable to all our severall sences;
God is the God of nature, and hath furnished us with five Senses, and as he hath given us sense to apprehend ▪ so he hath furnished the Creature with varieties of excellencies, suitable to all our several Senses;
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he will not have objects in the Creature without sense, nor sence in man without objects:
he will not have objects in the Creature without sense, nor sense in man without objects:
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Hee hath furnished man with senses, and variety of senses, and given fit and proportionable objects for those senses: He hath furnished man with Senses, and variety of Senses, and given fit and proportionable objects for those Senses:
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The soule also hath her sense, wheresoever there is life there is sense.
The soul also hath her sense, wheresoever there is life there is sense.
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God having given spirituall life to the soul, he doth maintain that life with spiritual food.
God having given spiritual life to the soul, he does maintain that life with spiritual food.
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As in a Feast there is sight, and the eie is not only fed there with rich furniture, but with variety of dainties;
As in a Feast there is sighed, and the eye is not only fed there with rich furniture, but with variety of dainties;
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the ear likewise, & the smel is satisfied, the one with Musick, the other with sweet savors.
the ear likewise, & the Smell is satisfied, the one with Music, the other with sweet savours.
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So in this Feast there is to delight both the eare, and the smell of the soule, the one with hearing the gracious promises of Jesus Christ,
So in this Feast there is to delight both the ear, and the smell of the soul, the one with hearing the gracious promises of jesus christ,
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and the other in receiving the sweet savour of that sacrifice, that was offered up once for all;
and the other in receiving the sweet savour of that sacrifice, that was offered up once for all;
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nothing so sweet to the soule as the blessings of Christ; he is sweet in the word, as the vessell that conveyeth him into our soules.
nothing so sweet to the soul as the blessings of christ; he is sweet in the word, as the vessel that conveyeth him into our Souls.
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Thus you see in this feast all the senses, the sight, the smell, the taste, and hearing, all are satisfied:
Thus you see in this feast all the Senses, the sighed, the smell, the taste, and hearing, all Are satisfied:
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and a great care had in the provision for the Feast, that our outward man may be pleased.
and a great care had in the provision for the Feast, that our outward man may be pleased.
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And shall the Lord of Hosts make a Feast, and not content the whole man? he is for our sight,
And shall the Lord of Hosts make a Feast, and not content the Whole man? he is for our sighed,
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if we have spirituall eyes to see; the eare, if we have eares to heare; all the senses are exercised here:
if we have spiritual eyes to see; the ear, if we have ears to hear; all the Senses Are exercised Here:
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What is the reason why carnall men cannot relish a pardon for sinne, and justification,
What is the reason why carnal men cannot relish a pardon for sin, and justification,
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and sanctification, and holinesse, nor goe boldly to God? It may be they have good sweet notions of these,
and sanctification, and holiness, nor go boldly to God? It may be they have good sweet notions of these,
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but they have no spirituall taste or relish of them, and all, because they want spirituall life;
but they have no spiritual taste or relish of them, and all, Because they want spiritual life;
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None but a Christian can have spirituall taste answerable to a spirituall life.
None but a Christian can have spiritual taste answerable to a spiritual life.
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Taste is a kind of feeling, one of the most necessary senses, and a Christian cannot be without relish and feeling;
Taste is a kind of feeling, one of the most necessary Senses, and a Christian cannot be without relish and feeling;
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yea it is the very beeing of a Christian to have a taste of spirituall things:
yea it is the very being of a Christian to have a taste of spiritual things:
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Of all other senses there is a stronger application in taste;
Of all other Senses there is a Stronger application in taste;
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the other senses fetch their objects afarre off, but as for taste there is a neer application in it, and therefore most necessary:
the other Senses fetch their objects afar off, but as for taste there is a near application in it, and Therefore most necessary:
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every life is maintained by tast. Taste and see how good the Lord is.
every life is maintained by taste. Taste and see how good the Lord is.
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Now taste doth two things, it doth relish that that is good, and disrelish the contrary;
Now taste does two things, it does relish that that is good, and disrelish the contrary;
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there must be a spirituall taste to discerne of differences.
there must be a spiritual taste to discern of differences.
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There can be no spirituall taste, but it must know what is good and profitable for the soule, and what is not:
There can be no spiritual taste, but it must know what is good and profitable for the soul, and what is not:
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because God will not have our tastes to be wronged, yee see what course he takes.
Because God will not have our tastes to be wronged, ye see what course he Takes.
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First the eye seeth what things we taste on, and if the eye be displeased, so also is the smell.
First the eye sees what things we taste on, and if the eye be displeased, so also is the smell.
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Thus God layeth before us spirituall things, knowledge of good and bad, and giveth us many caveats, and all because he would not have us to taste things hurtfull for the soule, nor poison instead of meate.
Thus God Layeth before us spiritual things, knowledge of good and bad, and gives us many caveats, and all Because he would not have us to taste things hurtful for the soul, nor poison instead of meat.
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Now when we have tasted that which is good, let us take heed it be not a taste onely,
Now when we have tasted that which is good, let us take heed it be not a taste only,
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lest we fall into the sinne against the holy Ghost.
lest we fallen into the sin against the holy Ghost.
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Againe, beside taste, there must be a disgesting of what we taste, and that throughly, in our understandings,
Again, beside taste, there must be a disgesting of what we taste, and that thoroughly, in our understandings,
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when we apprehend a thing to be true and good it must be disgested throughly into the affections.
when we apprehend a thing to be true and good it must be digested thoroughly into the affections.
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Love to the best things, must be above all other love whatsover, yet this must be disgested.
Love to the best things, must be above all other love whatsoever, yet this must be digested.
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Men oftentimes have sweet notions, but alas they are but notions, they doe not disgest them into their affections.
Men oftentimes have sweet notions, but alas they Are but notions, they do not digest them into their affections.
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It is the last disgestion that nourisheth, and when any spirituall truths are understood throughly,
It is the last digestion that Nourishes, and when any spiritual truths Are understood thoroughly,
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then comes in spirituall strength, and hereupon the soule comes and suckes in that virtue which is for the nourishment of it,
then comes in spiritual strength, and hereupon the soul comes and sucks in that virtue which is for the nourishment of it,
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thus it is in the soule, upon disgestion, there is nourishment.
thus it is in the soul, upon digestion, there is nourishment.
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Againe there must be a faculty to retaine what wee have received, that it maybe disgested;
Again there must be a faculty to retain what we have received, that it maybe digested;
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yee have many that love to heare, but they do not disgest.
ye have many that love to hear, but they do not digest.
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If there be nothing in the soule, nothing can be extracted, and therefore we must learne to retaine necessary truths, that so upon occasion they may come from the memory into the heart;
If there be nothing in the soul, nothing can be extracted, and Therefore we must Learn to retain necessary truths, that so upon occasion they may come from the memory into the heart;
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though indeed they are not in their proper place when they are in the memory only,
though indeed they Are not in their proper place when they Are in the memory only,
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yet notwithstanding if they are there, they may with ease be brought down into the soule.
yet notwithstanding if they Are there, they may with ease be brought down into the soul.
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Then we must labour to walke in the strength of spirituall things.
Then we must labour to walk in the strength of spiritual things.
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For what is the use of this Feast, but to cherish both soule and spirit? the use of spirituall things which we have through Christ, is to cherish and enliven. For what is the use of this Feast, but to cherish both soul and Spirit? the use of spiritual things which we have through christ, is to cherish and enliven.
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It conveyeth strength to us, that we may walke in the strength of Christ, as Elias did fourty daies in the strength of his food.
It conveyeth strength to us, that we may walk in the strength of christ, as Elias did fourty days in the strength of his food.
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And consider, though in our consciences and conditions we have variety of changes, yet in Christ we have severall comforts suitable to all our severall conditions.
And Consider, though in our Consciences and conditions we have variety of changes, yet in christ we have several comforts suitable to all our several conditions.
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If so be our sinnes trouble us, wee should watch over our selves, that wee be not overmuch cast downe,
If so be our Sins trouble us, we should watch over our selves, that we be not overmuch cast down,
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but feed upon spirituall things in consideration of pardon for sinne in the bloud of Christ;
but feed upon spiritual things in consideration of pardon for sin in the blood of christ;
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this is the grand issue of all that Christ hath traced out in the forgivenesse of sinnes.
this is the grand issue of all that christ hath traced out in the forgiveness of Sins.
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He is not, he cannot be divided; where he pardons sinnes, he sanctifieth;
He is not, he cannot be divided; where he Pardons Sins, he Sanctifieth;
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where he sanctifieth, he writes his law in their hearts, so that there is a chaine of spirituall favours, where the first linke is, all the rest follow;
where he Sanctifieth, he writes his law in their hearts, so that there is a chain of spiritual favours, where the First link is, all the rest follow;
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where forgivenesse of sinne is, there is the spirit, and that spirit sanctifieth, and comforts, and is an earnest of everlasting life;
where forgiveness of sin is, there is the Spirit, and that Spirit Sanctifieth, and comforts, and is an earnest of everlasting life;
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therefore feed especially upon the favours of God, and get forgivenesse of sinnes, and then all the rest of the chaine of grace and spirituall life will follow.
Therefore feed especially upon the favours of God, and get forgiveness of Sins, and then all the rest of the chain of grace and spiritual life will follow.
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Sometimes wee stand in need of present grace and comfort, and we are undone if comforts and grace are not at hand, never considering the promises that are to come;
Sometime we stand in need of present grace and Comfort, and we Are undone if comforts and grace Are not At hand, never considering the promises that Are to come;
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as that promise of Christ, I will be with thee to the end of the world, feare not;
as that promise of christ, I will be with thee to the end of the world, Fear not;
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No temptation shall befall us, but we shall have an issue out of it, and it shall worke together for the good of all those that feare God.
No temptation shall befall us, but we shall have an issue out of it, and it shall work together for the good of all those that Fear God.
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This is Aquavitae •o the soule of man, therefore the gracious promises of Christ and his holy Spirit wee should ever remember to get into our soules,
This is Aquavitae •o the soul of man, Therefore the gracious promises of christ and his holy Spirit we should ever Remember to get into our Souls,
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for when all other comforts faile, then commeth in the comforts of the Spirit, who will be with us and uphold us in all extremities;
for when all other comforts fail, then comes in the comforts of the Spirit, who will be with us and uphold us in all extremities;
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if we had nothing in this world to comfort our spirits, yet let us rejoyce in hope of glory to come.
if we had nothing in this world to Comfort our spirits, yet let us rejoice in hope of glory to come.
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Our life is hid with Christ, wee have the hidden Manna, in him we rejoyce in hope of glory, Rom. 5. 2. And the way to maintaine a Christian holy life, is to make use of all the privileges of christianity,Our life is hid with christ, we have the hidden Manna, in him we rejoice in hope of glory, Rom. 5. 2. And the Way to maintain a Christian holy life, is to make use of all the privileges of christianity,
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and of those promises that convey these privileges to our soules.
and of those promises that convey these privileges to our Souls.
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Now that we may the better do this, observe continually what it is that hinders us, that we cannot feed upon spirituall things as we should doe, whatsoever it is, we must labour constantly to remove it.
Now that we may the better do this, observe continually what it is that hinders us, that we cannot feed upon spiritual things as we should do, whatsoever it is, we must labour constantly to remove it.
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Now what must follow after this Feast? why spirituall chearefulnesse;
Now what must follow After this Feast? why spiritual cheerfulness;
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if we finde this in our duties of Christianity, it is a signe we have fed upon spirituall things;
if we find this in our duties of Christianity, it is a Signen we have fed upon spiritual things;
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the nature of a spirituall Feast is to empty the foule of sinne, and to fill it full of gracious thoughts and actions;
the nature of a spiritual Feast is to empty the foul of sin, and to fill it full of gracious thoughts and actions;
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instead thereof it moderates all things, it makes us use the world as if we used it not:
instead thereof it moderates all things, it makes us use the world as if we used it not:
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when wee can do this, we may certainly know that our soules have tasted of abundance of benefit by this Feast.
when we can do this, we may Certainly know that our Souls have tasted of abundance of benefit by this Feast.
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A man that hath no spirituall joy, is drowned, for the most part, in the contentments of the world;
A man that hath no spiritual joy, is drowned, for the most part, in the contentment's of the world;
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drowned in riches and honours, and these are like to strong waters immoderately taken, instead of chearing the spirits, exhaust and kill them:
drowned in riches and honours, and these Are like to strong waters immoderately taken, instead of cheering the spirits, exhaust and kill them:
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He that hath the joy of heaven here by faith, is mortified to all other base delights, he only mindeth the things above, where Christ is, Col. 3. 1. And therefore the exhortation,
He that hath the joy of heaven Here by faith, is mortified to all other base delights, he only minds the things above, where christ is, Col. 3. 1. And Therefore the exhortation,
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or rather command, Seeke the things that are above, hath this promise in fit method annex'd unto it, and then all other things shall be cast in upon you:
or rather command, Seek the things that Are above, hath this promise in fit method annexed unto it, and then all other things shall be cast in upon you:
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Riches and honours in the world; and if not them, yet so much as is necessary, and mortification of our sinnes,
Riches and honours in the world; and if not them, yet so much as is necessary, and mortification of our Sins,
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and the lusts of the flesh. Againe, if we have fed upon spirituall things for our soules, we shall be thankfull;
and the Lustiest of the Flesh. Again, if we have fed upon spiritual things for our Souls, we shall be thankful;
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that man that hath tasted how good and gracious the Lord hath bin to him in this world,
that man that hath tasted how good and gracious the Lord hath been to him in this world,
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and how full of joy and comfort he will be to him in another world, in consideration of this, his soule cannot choose but be thankfull to God.
and how full of joy and Comfort he will be to him in Another world, in consideration of this, his soul cannot choose but be thankful to God.
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Here we see how to make this spirituall food fit for our soules, that Christ provideth for us:
Here we see how to make this spiritual food fit for our Souls, that christ Provideth for us:
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And if there be such joy as we have said there is in spirituall things, what use should we make further of them,
And if there be such joy as we have said there is in spiritual things, what use should we make further of them,
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but labour from hence to justifie the wayes of godlinesse against our owne false and carnall hearts,
but labour from hence to justify the ways of godliness against our own false and carnal hearts,
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and against the slanderous imputations of the world;
and against the slanderous imputations of the world;
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when our hearts are ready to be false to us, and hanker after the contentments of the world,
when our hearts Are ready to be false to us, and hanker After the contentment's of the world,
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and are ready to say the best contentment that they can enjoy, is in the things below:
and Are ready to say the best contentment that they can enjoy, is in the things below:
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Let us answer our base and false disputing hearts, that the waies of wisdome, the waies that God directs us to, they onely are the waies of pleasure.
Let us answer our base and false disputing hearts, that the ways of Wisdom, the ways that God directs us to, they only Are the ways of pleasure.
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And Religion is that that makes the hearts of the children of men joyfull, and a good conscience onely makes a continuall feast, so long as man liveth;
And Religion is that that makes the hearts of the children of men joyful, and a good conscience only makes a continual feast, so long as man lives;
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but especially at the houre of death, when all the comforts of the world cease, then conscience standeth our friend.
but especially At the hour of death, when all the comforts of the world cease, then conscience Stands our friend.
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But the worlds objection is, that of all kind of men in the world, those that professe Religion are the most melancholy: But the world's objection is, that of all kind of men in the world, those that profess Religion Are the most melancholy:
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But if it be so, it is because they are not religious enough, their sinnes are continually before their eyes;
But if it be so, it is Because they Are not religious enough, their Sins Are continually before their eyes;
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they have pardon for sinne, and freedome from the guilt of sinne, but know it not; they have pardon for sin, and freedom from the guilt of sin, but know it not;
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they have good things, and doe not know them.
they have good things, and do not know them.
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And so in regard of spirituall comforts, Gods people may have spirituall joy, and inward consolation,
And so in regard of spiritual comforts, God's people may have spiritual joy, and inward consolation,
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and yet not know of it:
and yet not know of it:
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there may be such a time when they may be sad, and droope, and that is,
there may be such a time when they may be sad, and droop, and that is,
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when they apprehend God doth not looke pleasantly upon them;
when they apprehend God does not look pleasantly upon them;
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but the true character of a Christian is to be cheerfull, & none else can be truly chearefull or joyous:
but the true character of a Christian is to be cheerful, & none Else can be truly cheerful or joyous:
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Joy is usurped by others, there is no comfort in them that can be said to be reall.
Joy is usurped by Others, there is no Comfort in them that can be said to be real.
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All the joy of a man that is a carnall man, is but as it were the joy of a Traytor, he may come to the Sacraments,
All the joy of a man that is a carnal man, is but as it were the joy of a Traitor, he may come to the Sacraments,
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and feast with the rest of Gods people, but what mirth or joy can he have so long as the Master of the Feast frownes upon him? Where Christ is not, there God is not reconciled;
and feast with the rest of God's people, but what mirth or joy can he have so long as the Master of the Feast frowns upon him? Where christ is not, there God is not reconciled;
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no joy like that joy of him that is assured of the love of God in Christ.
no joy like that joy of him that is assured of the love of God in christ.
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A man may sometime through ignorance want that joy that belongeth to him, Rejoyce ye righteous, and be glad;
A man may sometime through ignorance want that joy that belongeth to him, Rejoice you righteous, and be glad;
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it belongeth to those that are in Christ, and to the righteous to rejoyce, for joy is all their portion:
it belongeth to those that Are in christ, and to the righteous to rejoice, for joy is all their portion:
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They onely can justifie the waies of God, against all reproaches whatsoever;
They only can justify the ways of God, against all Reproaches whatsoever;
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but the eyes of carnall men are so held in blindnesse, that they can see no joy, no comfort in this course.
but the eyes of carnal men Are so held in blindness, that they can see no joy, no Comfort in this course.
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As it is said of Austin before his conversion, hee was afraid to turne Christian indeed,
As it is said of Austin before his conversion, he was afraid to turn Christian indeed,
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lest he should want all those joyes and pleasures that the world did then afford him;
lest he should want all those Joys and pleasures that the world did then afford him;
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but after he was converted, then he could cry, Lord I have stayed too long from thee, and too long delayed from comming in to tast of the sweetnesse of Jesus Christ.
but After he was converted, then he could cry, Lord I have stayed too long from thee, and too long delayed from coming in to taste of the sweetness of jesus christ.
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Take a Christian at the worst, and he is better then another man, take him at the best.
Take a Christian At the worst, and he is better then Another man, take him At the best.
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The worst condition of Gods children farre surpasseth the very best condition of gracelesse persons:
The worst condition of God's children Far Surpasses the very best condition of graceless Persons:
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The issue of things shall turn to his good, that is a member of Christ, a child of God, an heire of heaven;
The issue of things shall turn to his good, that is a member of christ, a child of God, an heir of heaven;
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The evill of evils is taken away from him;
The evil of evils is taken away from him;
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take him at the worst, he is an heire of heaven, but take the wicked at the best, he is not a child of God, he is a stranger to God, he is as a branch cut off,
take him At the worst, he is an heir of heaven, but take the wicked At the best, he is not a child of God, he is a stranger to God, he is as a branch Cut off,
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and as miserable a wretch as ever Belshazzer in the midst of his cups, trembling and quaking with feare and astonishment when he saw the writing on the wall.
and as miserable a wretch as ever Belshazzar in the midst of his cups, trembling and quaking with Fear and astonishment when he saw the writing on the wall.
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When a man apprehends the wrath of God hanging over his head, though he were at the greatest feast in the world,
When a man apprehends the wrath of God hanging over his head, though he were At the greatest feast in the world,
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and amongst those that make mirth and jollity, yet seeing vengeance ready to seize upon him, it cannot but dampe all his joy and all his carnall pleasures;
and among those that make mirth and jollity, yet seeing vengeance ready to seize upon him, it cannot but damp all his joy and all his carnal pleasures;
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and therefore only a Christian hath a true title to this feast.
and Therefore only a Christian hath a true title to this feast.
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I beseech you let us labour earnestly to have our part and portion in the things above;
I beseech you let us labour earnestly to have our part and portion in the things above;
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but what shall they doe, that as yet apprehend no interest in Jesus Christ? why, let them not be discouraged, but what shall they do, that as yet apprehend no Interest in jesus christ? why, let them not be discouraged,
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for all are compelled to come in to this Feast; both blind and lame, the servants are sent to bring them in:
for all Are compelled to come in to this Feast; both blind and lame, the Servants Are sent to bring them in:
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The most wretched people of all, God doth invite them; all are called to come in to this Feast, that are sensible of their sinnes;
The most wretched people of all, God does invite them; all Are called to come in to this Feast, that Are sensible of their Sins;
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and that God requires at our hands, or else we can have no appetite to taste of this feast.
and that God requires At our hands, or Else we can have no appetite to taste of this feast.
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God saith, come all; I but saith the poore sinfull soule, I have no grace at all:
God Says, come all; I but Says the poor sinful soul, I have no grace At all:
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why but yet come, buy without money; the feast is free, Gods thoughts are not as thy thoughts are,
why but yet come, buy without money; the feast is free, God's thoughts Are not as thy thoughts Are,
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but as heaven is high above the earth, even so are his thoughts above thy thoughts. but as heaven is high above the earth, even so Are his thoughts above thy thoughts.
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Poore wretch thou thinkest thou hast led a wicked life, and so thou hast;
Poor wretch thou Thinkest thou hast led a wicked life, and so thou hast;
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I but now come in, God hath invited thee, and he will not alwaies be inviting thee:
I but now come in, God hath invited thee, and he will not always be inviting thee:
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therefore come in, and study the excellencies of Christ.
Therefore come in, and study the excellencies of christ.
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When such persons as these see they need mercy, and grace, and reconciliation, and must either have it,
When such Persons as these see they need mercy, and grace, and reconciliation, and must either have it,
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or else be damned for ever; now they are earnest to study the favour and love of God in Christ;
or Else be damned for ever; now they Are earnest to study the favour and love of God in christ;
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now they bestirre themselves to get peace of conscience, and joy in the Holy Ghost;
now they Bestir themselves to get peace of conscience, and joy in the Holy Ghost;
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now they see salvation to be founded onely on Christ, and all other excellencies belonging to Christianity;
now they see salvation to be founded only on christ, and all other excellencies belonging to Christianity;
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and therefore he goeth constantly provided with grace and holinesse, so in this life, that he may not lose his part in glory in the life to come.
and Therefore he Goes constantly provided with grace and holiness, so in this life, that he may not loose his part in glory in the life to come.
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Think of this and pray for it, as they in the Gospell, Lord evermore give us of that bread;
Think of this and pray for it, as they in the Gospel, Lord evermore give us of that bred;
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here is hope that thou maist be saved, because thou art invited to come in:
Here is hope that thou Mayest be saved, Because thou art invited to come in:
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to what end is the ministry of the Gospel, but to intreat thee to be reconciled? Oh let this worke upon our soules,
to what end is the Ministry of the Gospel, but to entreat thee to be reconciled? O let this work upon our Souls,
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when we heare of the excellencies of these things, and together with them consider of the necessity that is cast upon us to obtaine them,
when we hear of the excellencies of these things, and together with them Consider of the necessity that is cast upon us to obtain them,
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and that we must have them or else be damned eternally:
and that we must have them or Else be damned eternally:
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Wee must doe as the Leapers did, who said one to another, Why sit we here till we die;
we must do as the Leapers did, who said one to Another, Why fit we Here till we die;
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if we say wee will enter into the City, why the famine is in the City,
if we say we will enter into the city, why the famine is in the city,
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and we shall die there, and if we sit still here, wee shall also die, now what course tooke they? They said one to another, let us enter into the campe of the Syrians, there is meat to feed us. and we shall die there, and if we fit still Here, we shall also die, now what course took they? They said one to Another, let us enter into the camp of the Syrians, there is meat to feed us.
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So saith the soule, if I goe into the City of the world, there I shall be starved,
So Says the soul, if I go into the city of the world, there I shall be starved,
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if I sit still, I shall also perish;
if I fit still, I shall also perish;
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what shall I now doe, I will venture upon Jesus Christ, he hath food that endures to eternall life,
what shall I now do, I will venture upon jesus christ, he hath food that endures to Eternal life,
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and if I perish there, I perish;
and if I perish there, I perish;
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If I have not Christ I must die, the wrath of God hangeth over my head, and I cannot escape.
If I have not christ I must die, the wrath of God hangs over my head, and I cannot escape.
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Alas poore soule, now thou seest thy wretchednesse, cast thy selfe upon him, and come in:
Alas poor soul, now thou See thy wretchedness, cast thy self upon him, and come in:
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If thou venturest, thou canst but die, adventure therefore, put thy selfe upon Gods mercy, for he is gracious and full of compassion.
If thou venturest, thou Canst but die, adventure Therefore, put thy self upon God's mercy, for he is gracious and full of compassion.
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Those that have given up themselves to Christ, let them study to honour God, and Christ, by taking those comforts that are allotted to them.
Those that have given up themselves to christ, let them study to honour God, and christ, by taking those comforts that Are allotted to them.
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When any man inviteth us to a Feast, he knoweth if we respect him, wee will fall too:
When any man Inviteth us to a Feast, he Knoweth if we respect him, we will fallen too:
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God hath bestowed his Sonne upon us, and will he not with him give us all things? let us not therefore dishonour the bounty of our good God,
God hath bestowed his Son upon us, and will he not with him give us all things? let us not Therefore dishonour the bounty of our good God,
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but come in, and labour to have our hearts more and more inlarged with the consideration of the excellency of these eternall comforts.
but come in, and labour to have our hearts more and more enlarged with the consideration of the excellency of these Eternal comforts.
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The fulnesse of Christ is able to satisfie the soule, though it were a thousand times larger then it is.
The fullness of christ is able to satisfy the soul, though it were a thousand times larger then it is.
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If it were possible that wee could get the capacity of Angels, it could not be sufficient to shew forth the fulnesse of pleasures that are provided for a Christian;
If it were possible that we could get the capacity of Angels, it could not be sufficient to show forth the fullness of pleasures that Are provided for a Christian;
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let us therefore labour with all labour to open our hearts to entertaine these joyes,
let us Therefore labour with all labour to open our hearts to entertain these Joys,
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for we cannot honour God more then of his bounty to receive thankfully what he freely offers.
for we cannot honour God more then of his bounty to receive thankfully what he freely offers.
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To taste plentifully in the covenant of grace, of these riches, and joy, and hope of things to come, glorious above all that we are able to thinke of:
To taste plentifully in the Covenant of grace, of these riches, and joy, and hope of things to come, glorious above all that we Are able to think of:
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I say, this is the way to honour God under the Gospel of hope, of things that are infinite, the more we take, the more we may take,
I say, this is the Way to honour God under the Gospel of hope, of things that Are infinite, the more we take, the more we may take,
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and the more we honour him that giveth. Let us therefore enter deeply into our speciall sinnes, there is no feare of despaire;
and the more we honour him that gives. Let us Therefore enter deeply into our special Sins, there is no Fear of despair;
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thinke of all thy wants, and of all thy sins, let them be never so many,
think of all thy Wants, and of all thy Sins, let them be never so many,
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yet there is more to be had in Christ, then there can be wanting in thee.
yet there is more to be had in christ, then there can be wanting in thee.
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The soule that thinkes it selfe full of wants, is the richest soule, and that that apprehendeth no want at all, no need of grace or Christ, is alwaies sent empty away;
The soul that thinks it self full of Wants, is the Richest soul, and that that apprehendeth no want At all, no need of grace or christ, is always sent empty away;
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grieve therefore for thy sinnes, and then joy that thou hast grieved, and goe to God for the supply of all thy wants.
grieve Therefore for thy Sins, and then joy that thou hast grieved, and go to God for the supply of all thy Wants.
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The seeds of joy and of comfort are sowne in teares, and griefe in this world,
The seeds of joy and of Comfort Are sown in tears, and grief in this world,
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but yet we know we shall reape in joy in the world to come.
but yet we know we shall reap in joy in the world to come.
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Remember this, we have we know not what to goe through withall in this valley of teares.
remember this, we have we know not what to go through withal in this valley of tears.
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That speech of Barzillai was good and excellent, who being by David himselfe invited to the Court, answered, I am now growne old, I am not fit for the Court,
That speech of Barzillai was good and excellent, who being by David himself invited to the Court, answered, I am now grown old, I am not fit for the Court,
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for my senses are decayed and gone;
for my Senses Are decayed and gone;
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even so the time will come when our sense of relishing earthly pleasures will utterly be lost, we are sure to goe to our graves,
even so the time will come when our sense of relishing earthly pleasures will utterly be lost, we Are sure to go to our graves,
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and we know not what particular trouble we may meet with in this world, and goe through,
and we know not what particular trouble we may meet with in this world, and go through,
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if we live to a full age. Alas, what are all comforts here, to the comforts of eternity:
if we live to a full age. Alas, what Are all comforts Here, to the comforts of eternity:
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when our daies are spent on earth, then comes in the eternity of pleasure, or everlasting sorrow.
when our days Are spent on earth, then comes in the eternity of pleasure, or everlasting sorrow.
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Oh then, if (when we shall leave all behind us) we have the joy of the holy Ghost in our hearts, it will advance us above all the suggestions of sinne or Satan,
O then, if (when we shall leave all behind us) we have the joy of the holy Ghost in our hearts, it will advance us above all the suggestions of sin or Satan,
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and bring us chearefully above to the tribunall seat of Christ.
and bring us cheerfully above to the tribunal seat of christ.
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Labour therefore to have a spirituall relish of soule, to grow in grace and comforts of the holy Ghost,
Labour Therefore to have a spiritual relish of soul, to grow in grace and comforts of the holy Ghost,
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for the time will come when we shall wish that we had had more then we have, every one will repent of loosenes and slacknes in the waies of holinesse:
for the time will come when we shall wish that we had had more then we have, every one will Repent of looseness and slackness in the ways of holiness:
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Therefore let us labour earnestly to be good husbands for our soules for the time to come.
Therefore let us labour earnestly to be good Husbands for our Souls for the time to come.
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THE Third Sermon.
THE Third Sermon.
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ISAIAH 25. 6, 7. And in this Mountaine shall the Lord of Hosts make unto all people a Feast, &c. And he will destroy in this Mountaine the face of the covering cast over all people,
ISAIAH 25. 6, 7. And in this Mountain shall the Lord of Hosts make unto all people a Feast, etc. And he will destroy in this Mountain the face of the covering cast over all people,
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and the vaile that is spread over all Nations.
and the veil that is spread over all nations.
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I Have heretofore spoken of the Feast that God makes to his Church, specially in the later times, which was specially performed at the first comming of Christ, when the Gentiles came in:
I Have heretofore spoken of the Feast that God makes to his Church, specially in the later times, which was specially performed At the First coming of christ, when the Gentiles Come in:
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But the consummation and perfection of all will be at the day of judgement, then God will spread a Table for his to all eternity.
But the consummation and perfection of all will be At the day of judgement, then God will spread a Table for his to all eternity.
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We have spoken heretofore at large of the resemblance of spirituall good things, by this comparison of a Feast, God sets out spirituall things by outward,
We have spoken heretofore At large of the resemblance of spiritual good things, by this comparison of a Feast, God sets out spiritual things by outward,
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because wee cannot otherwise conceive of them: the best things in grace, by the best, and sweetest things in Nature.
Because we cannot otherwise conceive of them: the best things in grace, by the best, and Sweetest things in Nature.
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And thus God enters into our soules by our senses, as we see in the Sacrament.
And thus God enters into our Souls by our Senses, as we see in the Sacrament.
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But wee have spoken at large of this: But we have spoken At large of this:
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Our care must be to have a speciall taste, a spirituall appetite, to relish this Feast that God provides;
Our care must be to have a special taste, a spiritual appetite, to relish this Feast that God provides;
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naturally wee are distastfull, we relish not spirituall, and heavenly things, we savor not the things of God.
naturally we Are distasteful, we relish not spiritual, and heavenly things, we savour not the things of God.
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And the spirit of God must alter our savor, and taste as he doth; wheresoever there is spirituall life, there is spirituall relish of heavenly truths.
And the Spirit of God must altar our savour, and taste as he does; wheresoever there is spiritual life, there is spiritual relish of heavenly truths.
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Now let me adde this further, that though it be made by God, yet we must bring something to this Feast:
Now let me add this further, that though it be made by God, yet we must bring something to this Feast:
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Christ feasteth with us, as yee have Rev. 3. he sups with us, not that wee have grace from our selves,
christ feasteth with us, as ye have Rev. 3. he sups with us, not that we have grace from our selves,
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or can bring any thing, he bringeth his own provision, with him when hee suppeth with us;
or can bring any thing, he brings his own provision, with him when he suppeth with us;
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But yet by the Covenant of grace whereby he enters into termes of friendship with us, we must sup with him, wee must have grace to entertaine him,
But yet by the Covenant of grace whereby he enters into terms of friendship with us, we must sup with him, we must have grace to entertain him,
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though it is at his owne cost; yet we must have something:
though it is At his own cost; yet we must have something:
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he doth not require us to pay our debts, but he giveth us wherewith, secretly he bids us come,
he does not require us to pay our debts, but he gives us wherewith, secretly he bids us come,
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but giveth a secret Messenger to draw us; he sends his spirit certainly;
but gives a secret Messenger to draw us; he sends his Spirit Certainly;
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certainly hee will have us bring somthing when wee come to feast, but it is of his owne giving:
Certainly he will have us bring something when we come to feast, but it is of his own giving:
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And that we are to bring, is humble and empty soules, (wherein we are to delight our selves in sense of our unworthinesse,) and the spirit of faith to believe his promises;
And that we Are to bring, is humble and empty Souls, (wherein we Are to delight our selves in sense of our unworthiness,) and the Spirit of faith to believe his promises;
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that pleaseth him when we can honour him with a Spirit of Faith, and then a Spirit of Love,
that Pleases him when we can honour him with a Spirit of Faith, and then a Spirit of Love,
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and new Obedience, springing from a Spirit of Faith and Love: these bee the things Christ requires wee should have.
and new obedience, springing from a Spirit of Faith and Love: these be the things christ requires we should have.
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Our soules must be thus furnished that Christ may delight to dwell with us: And therefore it is a good importuning of God;
Our Souls must be thus furnished that christ may delight to dwell with us: And Therefore it is a good importuning of God;
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Lord I desire thou shouldest dwell in mee, and prepare my soule as a fit Temple, vouchsafe me the graces thou delightest in, and delightest to dwell in.
Lord I desire thou Shouldst dwell in me, and prepare my soul as a fit Temple, vouchsafe me the graces thou delightest in, and delightest to dwell in.
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So wee may begge of God his Holy Spirit to furnish our soules, so as he may dwell, and delight in us.
So we may beg of God his Holy Spirit to furnish our Souls, so as he may dwell, and delight in us.
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But we have spoken largely of the former Verse, I will now speak of the next that followeth.
But we have spoken largely of the former Verse, I will now speak of the next that follows.
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And I will destroy in this Mountaine the face of covering cast over all people,
And I will destroy in this Mountain the face of covering cast over all people,
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and the vaile spread over all nations, to swallow up death in victory, the Lord will wipe away teares from all faces,
and the veil spread over all Nations, to swallow up death in victory, the Lord will wipe away tears from all faces,
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and the rebukes of his people shall be taken from the earth, for the Lord hath spoken it.
and the rebukes of his people shall be taken from the earth, for the Lord hath spoken it.
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These depend one upon another, being the severall Services of the Feast. He promiseth a Feast in the sixth Verse.
These depend one upon Another, being the several Services of the Feast. He promises a Feast in the sixth Verse.
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And what be the severall Services.
And what be the several Services.
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He will destroy in this mountaine, this Church, the face of covering cast over all people, &c. Hee will take away the vaile of Ignorance,
He will destroy in this mountain, this Church, the face of covering cast over all people, etc. He will take away the veil of Ignorance,
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and unbeliefe, that they may have speciall sight of heavenly things, without which they cannot relish heavenly things, they can take no joy at this Feast.
and unbelief, that they may have special sighed of heavenly things, without which they cannot relish heavenly things, they can take no joy At this Feast.
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And then, because there can be no Feast, where there is the greatest enemy in force and power, he swallowes up death in victorie.
And then, Because there can be no Feast, where there is the greatest enemy in force and power, he Swallows up death in victory.
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Death keeps us in feare all our life time, that that swalloweth up all Kings and Monarchs;
Death keeps us in Fear all our life time, that that swalloweth up all Kings and Monarchs;
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the terror of the World Death shall bee, and is swallowed up by our head, Christ,
the terror of the World Death shall be, and is swallowed up by our head, christ,
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and shall be swallowed up by us in victory. In the meane time we are subject to many sorrowes which cause teares;
and shall be swallowed up by us in victory. In the mean time we Are Subject to many sorrows which cause tears;
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for teares are but drops that issue from that cloud of sorrow:
for tears Are but drops that issue from that cloud of sorrow:
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And sorrow we have alwayes in this world, either from our sinnes, or miseries, or simpathy in teares of that kinde.
And sorrow we have always in this world, either from our Sins, or misery's, or Sympathy in tears of that kind.
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Well, the time will come that teares shall bee wiped away, and the cause of teares;
Well, the time will come that tears shall be wiped away, and the cause of tears;
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all sorrow for our owne sinnes, for our own misery, and for simpathizing with the times wherein we live.
all sorrow for our own Sins, for our own misery, and for sympathizing with the times wherein we live.
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Our time shall bee hereafter at the day of the resurrection, when all teares shall be wiped from our eyes:
Our time shall be hereafter At the day of the resurrection, when all tears shall be wiped from our eyes:
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God will performe that office of a mother to wipe the childrens eyes, or of a Nurse to take away all cause of grief whatsoever, else it cannot be a perfect feast.
God will perform that office of a mother to wipe the Children's eyes, or of a Nurse to take away all cause of grief whatsoever, Else it cannot be a perfect feast.
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I but there is reproaches cast upon Religion, and religious persons, it goeth under a vaile of reproach,
I but there is Reproaches cast upon Religion, and religious Persons, it Goes under a veil of reproach,
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and the best things are not seene in their owne colours, nor the worst things, they go under vizards here.
and the best things Are not seen in their own colours, nor the worst things, they go under vizards Here.
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But the time will come, that the rebukes of his people shall be taken away. The good things as they are best, so shall they be knowne to bee so:
But the time will come, that the rebukes of his people shall be taken away. The good things as they Are best, so shall they be known to be so:
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And sinne, and base courses, as they are bad, and as they are from Hell, so they shall be knowne to be;
And sin, and base courses, as they Are bad, and as they Are from Hell, so they shall be known to be;
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every thing shall appear in its owne colours, things shall not goe masked any longer.
every thing shall appear in its own colours, things shall not go masked any longer.
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And what is the seal of all this? The seal of it is, The mouth of the Lord hath spoken it;
And what is the seal of all this? The seal of it is, The Mouth of the Lord hath spoken it;
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truth it selfe hath spoken it, and therefore it must needs be, Jehovah that can give a being to all things, he hath said it.
truth it self hath spoken it, and Therefore it must needs be, Jehovah that can give a being to all things, he hath said it.
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Wee have heard why the Church is called a Mountaine. He will destroy, or swallow up, as the word may signifie, the face of covering,
we have herd why the Church is called a Mountain. He will destroy, or swallow up, as the word may signify, the face of covering,
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or the covering of the face;
or the covering of the face;
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the vaile which is the covering of the face, and particularly exprest in that terme, alwayes, the vaile that is spread over all Nations.
the veil which is the covering of the face, and particularly expressed in that term, always, the veil that is spread over all nations.
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God will take away the spirituall vaile that covers the Soules of his people, that is between them and divine truths.
God will take away the spiritual veil that covers the Souls of his people, that is between them and divine truths.
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It hath allusion to that of Exodus 34, about Moses when he came from the Mount, he had a vaile,
It hath allusion to that of Exodus 34, about Moses when he Come from the Mount, he had a veil,
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for the people could not behold him, hee had a glory put upon his face, that they could not look upon him with a direct eye,
for the people could not behold him, he had a glory put upon his face, that they could not look upon him with a Direct eye,
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and therefore he was faine to put a vail upon his face, to shew that the Jews could not see,
and Therefore he was feign to put a Vail upon his face, to show that the jews could not see,
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as Paul interprets it, 2 Cor. 3. 15. To this day, saith hee, when Moses is read, there is a vaile put upon their hearts;
as Paul interprets it, 2 Cor. 3. 15. To this day, Says he, when Moses is read, there is a veil put upon their hearts;
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they could not see that the Law was a Schoole-master to bring to Christ, the Ceremoniall Law, and the Morall Law.
they could not see that the Law was a Schoolmaster to bring to christ, the Ceremonial Law, and the Moral Law.
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God had a blessed end by the curse of it, to bring them to Christ:
God had a blessed end by the curse of it, to bring them to christ:
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They rested in the vaile, their sight was terminated in the vaile, they could not see through to the end and scope of it.
They rested in the veil, their sighed was terminated in the veil, they could not see through to the end and scope of it.
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Neverthelesse, when they shall turne to the Lord, the vaile shall be taken away.
Nevertheless, when they shall turn to the Lord, the veil shall be taken away.
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From the words consider first of all, that naturally there is a vaile of ignorance upon the soule.
From the words Consider First of all, that naturally there is a veil of ignorance upon the soul.
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Secondly, God doth take away his vaile, and God by his Spirit onely can doe it.
Secondly, God does take away his veil, and God by his Spirit only can do it.
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Thirdly, that this is onely in his Church:
Thirdly, that this is only in his Church:
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And where this vaile of ignorance is taken off, there is feasting with God, and spirituall joy,
And where this veil of ignorance is taken off, there is feasting with God, and spiritual joy,
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and delight in the best order: And where it is taken off, there is none of it.
and delight in the best order: And where it is taken off, there is none of it.
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First of all by nature there is a vaile of covering over all mens spirits. To understand this better, let us unfold the termes of vaile a little.
First of all by nature there is a veil of covering over all men's spirits. To understand this better, let us unfold the terms of veil a little.
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There is a vaile either upon the things themselves that are to bee seen, or upon the soule which should behold them:
There is a veil either upon the things themselves that Are to be seen, or upon the soul which should behold them:
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The vaile of things themselves is when they be hidden altogether, or in part, when we know part, and are ignorant of part. The veil of things themselves is when they be hidden altogether, or in part, when we know part, and Are ignorant of part.
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And this vaile upon the things ariseth from the weak apprehension of them, when they are not represented in cleare expressions but in obscurity of words, or in types.
And this veil upon the things arises from the weak apprehension of them, when they Are not represented in clear expressions but in obscurity of words, or in types.
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When we see them onely in types, or obscure phrases, which hideth sometime the sight of the thing it selfe;
When we see them only in types, or Obscure phrases, which Hideth sometime the sighed of the thing it self;
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The manner of Speech sometimes casteth a vaile on things;
The manner of Speech sometime Cast a veil on things;
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for our Saviour Christ spake in Parables, which were like the cloud darke on the one side, light on the other, darke towards the Egyptians, light towards the Israelites:
for our Saviour christ spoke in Parables, which were like the cloud dark on the one side, Light on the other, dark towards the egyptians, Light towards the Israelites:
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So some expressions of Scripture have a light side, that onely the godly see, and a darke side, that other men good wit (as naturall men) see not.
So Some expressions of Scripture have a Light side, that only the godly see, and a dark side, that other men good wit (as natural men) see not.
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Againe, there is a vaile upon the Soule, and upon the Sight; if the things be vailed, or the sight vailed, there is no sight.
Again, there is a veil upon the Soul, and upon the Sighed; if the things be veiled, or the sighed veiled, there is no sighed.
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Now the soule is vailed, when we be ignorant, and unbeleeving, when we are ignorant of what is spoken and revealed,
Now the soul is veiled, when we be ignorant, and unbelieving, when we Are ignorant of what is spoken and revealed,
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or when we know the termes of it, and yet beleeve it not.
or when we know the terms of it, and yet believe it not.
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Now this vaile of ignorance, and unbeliefe, continueth in all unregenerate men, untill grace takes away the vaile.
Now this veil of ignorance, and unbelief, Continueth in all unregenerate men, until grace Takes away the veil.
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Besides, before a thing can be seene, the object must not onely be made cleare,
Beside, before a thing can be seen, the Object must not only be made clear,
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and the eye-sight too, but there must be Lumen deferens, a light to carry the object to the eye:
and the eyesight too, but there must be Lumen deferens, a Light to carry the Object to the eye:
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If that be not wee cannot see.
If that be not we cannot see.
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As the Egyptians in the three dayes of darknesse, had their eyes, but there wanted light to represent the object;
As the egyptians in the three days of darkness, had their eyes, but there wanted Light to represent the Object;
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And therefore they could not goe neare one to another; it is the light and not sight;
And Therefore they could not go near one to Another; it is the Light and not sighed;
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if there be sight, and no light to carry and convey the object, we cannot say there is sight.
if there be sighed, and no Light to carry and convey the Object, we cannot say there is sighed.
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That which answereth to this vaile, is the vaile of Scripture, whereby heavenly things are set out by a mistery;
That which Answers to this veil, is the veil of Scripture, whereby heavenly things Are Set out by a mystery;
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a mistery is, when something is openly shewed, and something hidden. When something is concealed, as in the Sacrament, they be mysteries:
a mystery is, when something is openly showed, and something hidden. When something is concealed, as in the Sacrament, they be Mysteres:
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we see the bread, we see the wine, but under the bread and wine other things are intended;
we see the bred, we see the wine, but under the bred and wine other things Are intended;
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the breaking of the body of Christ, and the shedding of his bloud, and in that the love and mercy of God in Christ, in giving him to death for us;
the breaking of the body of christ, and the shedding of his blood, and in that the love and mercy of God in christ, in giving him to death for us;
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and Christs love to give himself to satisfie Divine Justice: these be the things intended, which onely the soule sees and apprehendeth.
and Christ love to give himself to satisfy Divine justice: these be the things intended, which only the soul sees and apprehendeth.
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And so all things in the Church indeed are mysteries, the incarnation of Christ, the union of both natures, that Christ should save the world by such a way as he did, that he should bring us to glory by shame, to life, by death, to blessing and happinesse, by being a curse for us;
And so all things in the Church indeed Are Mysteres, the incarnation of christ, the Union of both nature's, that christ should save the world by such a Way as he did, that he should bring us to glory by shame, to life, by death, to blessing and happiness, by being a curse for us;
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it is a mystery to bring contrary out of contrary:
it is a mystery to bring contrary out of contrary:
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That so glorious a person as God, should be covered with our weake and sinnefull nature:
That so glorious a person as God, should be covered with our weak and sinful nature:
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it was a mystery, the Jewes stumbled at it; light came, and the darkenesse could not comprehend the light.
it was a mystery, the Jews stumbled At it; Light Come, and the darkness could not comprehend the Light.
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And as Christ was a mystery himselfe, so the Church is a mystery, that God should so much delight in a company of poore men, the off-scowring of the world, to make them temples of his holy Spirit,
And as christ was a mystery himself, so the Church is a mystery, that God should so much delight in a company of poor men, the offscouring of the world, to make them Temples of his holy Spirit,
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and heires of heaven, men that were under the scorne of the world:
and Heirs of heaven, men that were under the scorn of the world:
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this is a mystery, so all is mysticall, the head, the members, the body, the Church,
this is a mystery, so all is mystical, the head, the members, the body, the Church,
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and every particular point of Religion;
and every particular point of Religion;
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there is a mystery in repentance, no man knoweth what sorrow for sin is, but the true gracious person;
there is a mystery in Repentance, no man Knoweth what sorrow for since is, but the true gracious person;
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no man knowes what it is to believe, but he that hath an heart to believe;
no man knows what it is to believe, but he that hath an heart to believe;
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no man knoweth what peace of conscience and joy of the holy Ghost is, but those that feele it; so that is a mystery.
no man Knoweth what peace of conscience and joy of the holy Ghost is, but those that feel it; so that is a mystery.
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And therefore great is the mystery of godlinesse, saith the Apostle, not onely in the points themselves,
And Therefore great is the mystery of godliness, Says the Apostle, not only in the points themselves,
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but even the practice of Religion is a mystery too.
but even the practice of Religion is a mystery too.
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Repentance, and Faith, and new obedience, and love, and the comforts of Religion, are all mysteries;
Repentance, and Faith, and new Obedience, and love, and the comforts of Religion, Are all Mysteres;
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there is a vaile upon them in all these points, that a carnall man cannot see them.
there is a veil upon them in all these points, that a carnal man cannot see them.
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You see then in what sense there is a vaile of the things, and in what sense there is a vaile on mens hearts;
You see then in what sense there is a veil of the things, and in what sense there is a veil on men's hearts;
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that is, either the things themselves are hid, or if the things be open, they want sight,
that is, either the things themselves Are hid, or if the things be open, they want sighed,
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and light of knowledge, and they want faith to believe.
and Light of knowledge, and they want faith to believe.
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Beloved, we live in times that the object is cleare to us, the things themselves are made cleare:
beloved, we live in times that the Object is clear to us, the things themselves Are made clear:
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as who knoweth not what Christ is, and the notion of the incarnation, and of the union with him;
as who Knoweth not what christ is, and the notion of the incarnation, and of the Union with him;
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wee know them notionally, they be opened and revealed to us very clearely, all the articles of faith, and misteries of Religion;
we know them notionally, they be opened and revealed to us very clearly, all the Articles of faith, and Mysteres of Religion;
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so that there is no obscurity in the object, the things are cleare, specially in these places of knowledge:
so that there is no obscurity in the Object, the things Are clear, specially in these places of knowledge:
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But yet notwithstanding there is a vaile upon the soule.
But yet notwithstanding there is a veil upon the soul.
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The soule of every man that is not graciously wrought upon by the spirit of God, hath a vaile of ignorance, and unbeliefe. First of all, of Ignorance.
The soul of every man that is not graciously wrought upon by the Spirit of God, hath a veil of ignorance, and unbelief. First of all, of Ignorance.
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There is a vaile of ignorance in many, and in all men naturally a vaile of ignorance of spirituall things;
There is a veil of ignorance in many, and in all men naturally a veil of ignorance of spiritual things;
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for unlesse they be revealed, they can never be knowne to Angels themselves:
for unless they be revealed, they can never be known to Angels themselves:
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The Angels themselves know not the Gospell till it be opened, and therefore they be students in it continually;
The Angels themselves know not the Gospel till it be opened, and Therefore they be Students in it continually;
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and the best men in the world know nothing in the Gospell further then it is revealed;
and the best men in the world know nothing in the Gospel further then it is revealed;
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but there is a vaile of ignorance upon them that know these things notionally, because they do not know them as they should know them;
but there is a veil of ignorance upon them that know these things notionally, Because they do not know them as they should know them;
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they doe not know them in propria specie, spirituall and heavenly things as spirituall and heavenly things:
they do not know them in propria specie, spiritual and heavenly things as spiritual and heavenly things:
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they doe not know spirituall things as spirituall things, they have a humane knowledge of spirituall things.
they do not know spiritual things as spiritual things, they have a humane knowledge of spiritual things.
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Those that want grace, they know the Grammer of the Scripture and Divinity, and they know how to discourse as Schoolemen doe, from one thing to another, and to argue;
Those that want grace, they know the Grammar of the Scripture and Divinity, and they know how to discourse as Schoolmen do, from one thing to Another, and to argue;
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they know the Logicke and Rhetoricke of the Scripture, but they sticke in the stile, there is something they are ignorant of:
they know the Logic and Rhetoric of the Scripture, but they stick in the style, there is something they Are ignorant of:
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That is, they have not an eye of knowledge, as wee call it;
That is, they have not an eye of knowledge, as we call it;
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they doe not see the things themselves, but onely they see things by another bodies spirit,
they do not see the things themselves, but only they see things by Another bodies Spirit,
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and they have no light of their owne:
and they have no Light of their own:
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And so no man knoweth naturally but the children of God what originall sinne is, what corruption of nature is,
And so no man Knoweth naturally but the children of God what original sin is, what corruption of nature is,
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nor knowes sinne in its owne odious colours, to be filthy, and to be dangerous as it is;
nor knows sin in its own odious colours, to be filthy, and to be dangerous as it is;
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to draw the curse and vengeance of God upon it, this is not knowne, but by the spirit revealing the odiousnesse of sinne, that the soule may apprehend it,
to draw the curse and vengeance of God upon it, this is not known, but by the Spirit revealing the odiousness of sin, that the soul may apprehend it,
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as Christ did when he suffered for it, and as God doth.
as christ did when he suffered for it, and as God does.
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A gracious man seeth it as God seeth it, because by the spirit of God hee seeth the filthinesse and odiousnesse of it,
A gracious man sees it as God sees it, Because by the Spirit of God he sees the filthiness and odiousness of it,
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and the danger it draweth after it.
and the danger it draws After it.
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And so in any points of Religion naturally, a man sees not them spiritually, as they are,
And so in any points of Religion naturally, a man sees not them spiritually, as they Are,
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and as God sees them, but he seeth them by a humane light;
and as God sees them, but he sees them by a humane Light;
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hee seeth heavenly things by a humane light, notionally, and meerely to discourse of them, he seeth not intritively into the things themselves, he seeth them sub aliena specie, under another representation then their owne;
he sees heavenly things by a humane Light, notionally, and merely to discourse of them, he sees not intritively into the things themselves, he sees them sub Aliena specie, under Another representation then their own;
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onely a godly man seeth spirituall things as the spirit of God, and seeth them as they are, knowes sinne as it is, knoweth grace to be as it is, and knoweth faith;
only a godly man sees spiritual things as the Spirit of God, and sees them as they Are, knows sin as it is, Knoweth grace to be as it is, and Knoweth faith;
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what it is to believe, what it is to have peace of conscience, and the pardon of sinnes:
what it is to believe, what it is to have peace of conscience, and the pardon of Sins:
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he knoweth these things in some sense intritively, though not so as he shall doe when he shall see these things in heaven,
he Knoweth these things in Some sense intritively, though not so as he shall do when he shall see these things in heaven,
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when he shall see face to face.
when he shall see face to face.
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There is a great difference in it, hee sees them intritively, in respect of the knowledge of other men,
There is a great difference in it, he sees them intritively, in respect of the knowledge of other men,
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though he sees but in a glasse, in regard of the knowledge hee shall have in heaven:
though he sees but in a glass, in regard of the knowledge he shall have in heaven:
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As Saint Paul saith, for wee see but as in a glasse;
As Saint Paul Says, for we see but as in a glass;
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but he that sees in a glasse seeth more life, then he that sees the dead picture of a man:
but he that sees in a glass sees more life, then he that sees the dead picture of a man:
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So though we see but in a glasse heavenly things, yet wee see them better then those that see them in a dead notion;
So though we see but in a glass heavenly things, yet we see them better then those that see them in a dead notion;
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though it be nothing to the knowledge wee shall have in heaven, yet it is incomparable above the knowledge of any carnall naturall man upon the earth.
though it be nothing to the knowledge we shall have in heaven, yet it is incomparable above the knowledge of any carnal natural man upon the earth.
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Againe, naturally men have vailes of ignorance upon the most divine things;
Again, naturally men have vails of ignorance upon the most divine things;
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of spirituall things, such as is union, and as is the communion between Christ and us,
of spiritual things, such as is Union, and as is the communion between christ and us,
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and the mystery of regeneration in the new creature, such as is the joy in the holy Ghost, the inward peace of conscience.
and the mystery of regeneration in the new creature, such as is the joy in the holy Ghost, the inward peace of conscience.
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I will not name the particulars to insist on them, but give you onely an iustance;
I will not name the particulars to insist on them, but give you only an iustance;
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though they know the notion of these things, yet they are altogether ignorant of them: their knowledge is a meere outward light, it is a light radicated in the soule;
though they know the notion of these things, yet they Are altogether ignorant of them: their knowledge is a mere outward Light, it is a Light radicated in the soul;
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It is not as the light of the Moone, which receiveth light from the Sunne,
It is not as the Light of the Moon, which receives Light from the Sun,
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but it is a light radicated and incorporated into the soule, as the light of the Sunne is by the spirit, it is in the soule;
but it is a Light radicated and incorporated into the soul, as the Light of the Sun is by the Spirit, it is in the soul;
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it is not onely upon the soule, but in the soule; the heart sees and feeleth, and knoweth divine truths:
it is not only upon the soul, but in the soul; the heart sees and feeleth, and Knoweth divine truths:
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there is a power and vertue in the sight and knowledge of a gracious man, there is none in the knowledge of a carnall man.
there is a power and virtue in the sighed and knowledge of a gracious man, there is none in the knowledge of a carnal man.
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The light of a candle hath a light in it, but no vertue at all goeth with it;
The Light of a candle hath a Light in it, but no virtue At all Goes with it;
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but the light of the Sunne, and the light of the starres, they have a speciall vertue, they have heate with them, but the Light of the Sun, and the Light of the Stars, they have a special virtue, they have heat with them,
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and they have an influence in a speciall kind on inferiour bodies working together with the light;
and they have an influence in a special kind on inferior bodies working together with the Light;
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So it is with heavenly apprehension and knowledge, it actually conveyeth light but with the light there is a blessed and gracious influence, there is heate and efficacy with that light.
So it is with heavenly apprehension and knowledge, it actually conveyeth Light but with the Light there is a blessed and gracious influence, there is heat and efficacy with that Light.
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But though a carnall man know all the body of divinity, yet it is a meere light without heat, a light without influence: It is not experimentall.
But though a carnal man know all the body of divinity, yet it is a mere Light without heat, a Light without influence: It is not experimental.
p-acp cs dt j n1 vvb d dt n1 pp-f n1, av pn31 vbz dt j n1 p-acp n1, dt n1 p-acp n1: pn31 vbz xx j.
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As a blind man can talke of colours, if he be a Scholler, and describe them better then he that hath his eyes, he being not a Schollar:
As a blind man can talk of colours, if he be a Scholar, and describe them better then he that hath his eyes, he being not a Scholar:
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but he that hath his eyes can can judge of colours a great deale better.
but he that hath his eyes can can judge of colours a great deal better.
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Oftentimes by booke a Schollar can tell you forraigne countries, better than he that hath travelled, Oftentimes by book a Scholar can tell you foreign countries, better than he that hath traveled,
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yet the traveller that hath bin there, can tell them more distinctly;
yet the traveller that hath been there, can tell them more distinctly;
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So he that is experienced in that kind, though a stranger, can measure another mans ground better then himselfe, he can tell you here is so many Acres;
So he that is experienced in that kind, though a stranger, can measure Another men ground better then himself, he can tell you Here is so many Acres;
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but he that possesseth them knowes the goodnesse of them, the worth of them, and improveth them to his owne good. but he that Possesses them knows the Goodness of them, the worth of them, and improveth them to his own good.
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And so it is with many, they can measure the points of Religion, and define, and divide them;
And so it is with many, they can measure the points of Religion, and define, and divide them;
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I but the poor Christian can taste, can feele them, can relish and improve them:
I but the poor Christian can taste, can feel them, can relish and improve them:
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his knowledge is a knowledge with interest, but other mens knowledge is a knowledge with no interest or experience at all:
his knowledge is a knowledge with Interest, but other men's knowledge is a knowledge with no Interest or experience At all:
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So that there is naturally a vaile of ignorance on the heart of every naturall man. Christianity is a mystery;
So that there is naturally a veil of ignorance on the heart of every natural man. Christianity is a mystery;
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till conversion there is a mystery in every point of Religion: none know what repentance is, but a repentant sinner;
till conversion there is a mystery in every point of Religion: none know what Repentance is, but a repentant sinner;
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all the bookes in the world cannot informe the heart what sin is, or what sorrow is.
all the books in the world cannot inform the heart what since is, or what sorrow is.
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A sicke man knoweth what a disease is better then all Physicians, for he feeleth it;
A sick man Knoweth what a disease is better then all Physicians, for he feeleth it;
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no man knoweth what faith is but the true believer: there is a mystery also in love.
no man Knoweth what faith is but the true believer: there is a mystery also in love.
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Godlinesse is called a mystery, not onely for the notionall, but the practicall part of it;
Godliness is called a mystery, not only for the notional, but the practical part of it;
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why doe not men more solace themselves in the transcendent things of Religion, which may ravish Angels.
why do not men more solace themselves in the transcendent things of Religion, which may ravish Angels.
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Alas, there is a vaile over their soule, that they doe not know them, or not experimentally they have no taste or feeling of them.
Alas, there is a veil over their soul, that they do not know them, or not experimentally they have no taste or feeling of them.
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And so there is a vaile of unbeliefe;
And so there is a veil of unbelief;
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there is no man without grace, that believeth truly what he knoweth, but he believeth in the generall onely, he beleeveth things so farre forth, there is no man without grace, that Believeth truly what he Knoweth, but he Believeth in the general only, he Believeth things so Far forth,
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as they crosse not his lusts.
as they cross not his Lustiest.
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But when particular truths are inforced on a carnall man, his lusts doe overbeare all his knowledge,
But when particular truths Are enforced on a carnal man, his Lustiest do overbear all his knowledge,
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and he hath a secret scorne arising in his heart, whereby he derideth those truths,
and he hath a secret scorn arising in his heart, whereby he derideth those truths,
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and goeth against them, and makes him thinke certainly these be not true, and therefore he beleeveth them not.
and Goes against them, and makes him think Certainly these be not true, and Therefore he Believeth them not.
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If a man by nature beleeved the truths he saith he knoweth, he would not goe directly against them:
If a man by nature believed the truths he Says he Knoweth, he would not go directly against them:
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But the ground of this is, there is a mist of sinnefull lusts that are raised out of the soule, that darkens the soule, that at the present time the soule is atheisticall, and full of unbeliefe;
But the ground of this is, there is a missed of sinful Lustiest that Are raised out of the soul, that darkens the soul, that At the present time the soul is atheistical, and full of unbelief;
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for there is no sin but ignorance and unbeliefe breatheth it into the soule, and maketh way for it;
for there is no since but ignorance and unbelief breathes it into the soul, and makes Way for it;
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For if a man knew what he were about, and apprehended that God saw him, and the danger of it, he would never sinne.
For if a man knew what he were about, and apprehended that God saw him, and the danger of it, he would never sin.
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There is no sinne without an error in judgement, there is a vaile of ignorance and unbeliefe;
There is no sin without an error in judgement, there is a veil of ignorance and unbelief;
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what creature will run into a pit when he seeth it open? what creature will runne into the fire, the most dull creature? Man will not run into that danger that is open to the eye of the soule,
what creature will run into a pit when he sees it open? what creature will run into the fire, the most dull creature? Man will not run into that danger that is open to the eye of the soul,
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if there were not a vaile of ignorance, at least unbeliefe, at that time upon the soule. All sinne supposeth error.
if there were not a veil of ignorance, At least unbelief, At that time upon the soul. All sin Supposeth error.
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And this should make us hate sinne the more, whensoever we sinne, specially against our conscience;
And this should make us hate sin the more, whensoever we sin, specially against our conscience;
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there is atheisme in the soule at that time, and there is unbeliefe: we beleeve not truth it self;
there is atheism in the soul At that time, and there is unbelief: we believe not truth it self;
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no sinner but calleth truth into question: when he sinneth, he denieth it, or questioneth it;
no sinner but calls truth into question: when he Sinneth, he Denieth it, or questioneth it;
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and therefore there is a vaile on every man naturally over his heart by ignorance and unbeliefe.
and Therefore there is a veil on every man naturally over his heart by ignorance and unbelief.
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715
The truths themselves are cleare, God is cleare, and the Gospel is light, Mens, Lux, you know they know things in the object,
The truths themselves Are clear, God is clear, and the Gospel is Light, Men's, Lux, you know they know things in the Object,
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but in us there is darkenesse in our understandings;
but in us there is darkness in our understandings;
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and therefore the Scripture saith not, wee are darke onely, but darknesse it selfe. The clouds that arise, are like the mists that doe interpose between our soules,
and Therefore the Scripture Says not, we Are dark only, but darkness it self. The Clouds that arise, Are like the mists that do interpose between our Souls,
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and divine things, arising from our own hearts;
and divine things, arising from our own hearts;
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& the love of sinfull things raise such a cloud, that we know not, or else believe not what is spoken.
& the love of sinful things raise such a cloud, that we know not, or Else believe not what is spoken.
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To proceed, God onely can reveale and take away the vaile of ignorance, and unbeliefe from off the soule:
To proceed, God only can reveal and take away the veil of ignorance, and unbelief from off the soul:
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I will speake specially of this vaile. The reason is, there is such a naturall unsuitablenesse between the soule and heavenly light,
I will speak specially of this veil. The reason is, there is such a natural unsuitableness between the soul and heavenly Light,
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and heavenly truths, that unlesse God opens the eye of the soule, and puts a new eye into the soule, it can never know or discerne of heavenly things;
and heavenly truths, that unless God Opens the eye of the soul, and puts a new eye into the soul, it can never know or discern of heavenly things;
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there must be an eye suitable to the light, else there will never be sight of it.
there must be an eye suitable to the Light, Else there will never be sighed of it.
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Now God can create a new spirituall eye to discerne of spirituall things, which a naturall eye cannot;
Now God can create a new spiritual eye to discern of spiritual things, which a natural eye cannot;
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who can see things invisible? Divine things are invisible to naturall eyes, there is no suitablenesse:
who can see things invisible? Divine things Are invisible to natural eyes, there is no suitableness:
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he that must reveale these, and take away the vaile, must create new light within, as well as a light without;
he that must reveal these, and take away the veil, must create new Light within, as well as a Light without;
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now God, and only God, that created light out of darknesse, can create light in the soule.
now God, and only God, that created Light out of darkness, can create Light in the soul.
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Let there be light. Hee only can create a spirituall eye, to see the things that to nature are visible.Let there be Light. He only can create a spiritual eye, to see the things that to nature Are visible.
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There be four things in sight.
There be four things in sighed.
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1. The object to be beheld. 2. The light that conveyeth it. 3. The organ that receiveth it. 4. And the light of the eye to meet the light without. 1. The Object to be beheld. 2. The Light that conveyeth it. 3. The organ that receives it. 4. And the Light of the eye to meet the Light without.
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So it is in the soule together with divine truths, there must be light to discover them;
So it is in the soul together with divine truths, there must be Light to discover them;
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for light is the first visible thing that discovers it selfe and all things else:
for Light is the First visible thing that discovers it self and all things Else:
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And then there must be a light in the soule to judge of them, and this light must be suitable.
And then there must be a Light in the soul to judge of them, and this Light must be suitable.
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A carnall base spirit judgeth of spirituall things carnally, like himselfe, because he hath not light in his owne spirit:
A carnal base Spirit Judgeth of spiritual things carnally, like himself, Because he hath not Light in his own Spirit:
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The things are spirituall, his eye is carnall, he hath not a light in his eye suitable to the object,
The things Are spiritual, his eye is carnal, he hath not a Light in his eye suitable to the Object,
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and therefore he cannot judge of them; for the Scripture saith plainly, they are spiritually discerned.
and Therefore he cannot judge of them; for the Scripture Says plainly, they Are spiritually discerned.
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Therefore a carnall person hath carnall conceptions of spirituall things, as an holy man doth spiritualize things by a spirituall conception of them.
Therefore a carnal person hath carnal conceptions of spiritual things, as an holy man does spiritualize things by a spiritual conception of them.
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There be degrees of discerning things. The highest degree is to see things face to face as they be in heaven; There be Degrees of discerning things. The highest degree is to see things face to face as they be in heaven;
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The next to that is to see them in a glasse:
The next to that is to see them in a glass:
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for there I see the motion and true species of a man, though not so clearly,
for there I see the motion and true species of a man, though not so clearly,
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as when I see him face to face; therefore We soone forget the species of it in a glasse.
as when I see him face to face; Therefore We soon forget the species of it in a glass.
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Wee have more fixednesse of the other, because there is more reality: We see things put into Water, and that is lesse;
we have more fixedness of the other, Because there is more reality: We see things put into Water, and that is less;
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but then there is a sight of man in Pictures, which is lesse than the rest,
but then there is a sighed of man in Pictures, which is less than the rest,
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because we see not the motion. It is even so, a carnall man scarce sees the dead resemblance of things.
Because we see not the motion. It is even so, a carnal man scarce sees the dead resemblance of things.
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In Moses time, they saw things in water as it were blindly, though true:
In Moses time, they saw things in water as it were blindly, though true:
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but we see things in a glasse of truth, as clearly as possibly we can in this world.
but we see things in a glass of truth, as clearly as possibly we can in this world.
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In heaven wee shall see face to face, shall see him as he is:
In heaven we shall see face to face, shall see him as he is:
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And then will be the joy of this excellent Feast, and the consummation of all sweet promises, which here we can but have a taste of.
And then will be the joy of this excellent Feast, and the consummation of all sweet promises, which Here we can but have a taste of.
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So that is the first reason of it, that God is onely the taker away of the vaile, which ariseth from the unsuitablenesse between the soule, and divine Truths.
So that is the First reason of it, that God is only the taker away of the veil, which arises from the unsuitableness between the soul, and divine Truths.
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There is nothing in the heart of man, but a contrariety to divine light. The very naturall knowledge, that is contrary, naturall Conscience that onely checketh for grosse sinnes, but not for spirituall sinnes:
There is nothing in the heart of man, but a contrariety to divine Light. The very natural knowledge, that is contrary, natural Conscience that only checketh for gross Sins, but not for spiritual Sins:
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Obedience and Civill life, that makes a man full of pride, and armeth him against selfe-denyall,
obedience and Civil life, that makes a man full of pride, and armeth him against self-denial,
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and against the righteousnesse of Christ, and Justification.
and against the righteousness of christ, and Justification.
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There is nothing in the soule, but (without grace) riseth against the soule in divine things.
There is nothing in the soul, but (without grace) Riseth against the soul in divine things.
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Againe, there is such disproportion between the soule being full of sinne, and guiltinesse, and heavenly things, that are so great, that the heart of man will not believe,
Again, there is such disproportion between the soul being full of sin, and guiltiness, and heavenly things, that Are so great, that the heart of man will not believe,
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unlesse God convinceth the soule, that God is so good and gracious, though they be great and excellent,
unless God Convinces the soul, that God is so good and gracious, though they be great and excellent,
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yet God will bestow them upon our soules, and therefore he sendeth the Spirit, that over-powers the soule,
yet God will bestow them upon our Souls, and Therefore he sends the Spirit, that overpowers the soul,
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though it bee full of feare, and guilt, that sinne contracts.
though it be full of Fear, and guilt, that sin contracts.
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Though we be never so unworthy, he will magnifie his grace to poore sinners, and without that the soule will never believe, there is such an infinite disproportion betweene the soule and the things, between the sinfull soule and the spirit,
Though we be never so unworthy, he will magnify his grace to poor Sinners, and without that the soul will never believe, there is such an infinite disproportion between the soul and the things, between the sinful soul and the Spirit,
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so that God must over-power the soule to make it believe. The Scripture is full of this:
so that God must overpower the soul to make it believe. The Scripture is full of this:
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As we are naturally ignorant, and full of unbeliefe: so God onely can overpower the soule, and take away the vaile of Ignorance.
As we Are naturally ignorant, and full of unbelief: so God only can overpower the soul, and take away the veil of Ignorance.
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All the Angels in heaven, and all the Creatures in the world, the most skilfull men in the world cannot bring light into the soule, they cannot bring light into the heart;
All the Angels in heaven, and all the Creatures in the world, the most skilful men in the world cannot bring Light into the soul, they cannot bring Light into the heart;
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they can speake of divine things, but they understand them little, but to bring light into the heart, that the heart may taste of them,
they can speak of divine things, but they understand them little, but to bring Light into the heart, that the heart may taste of them,
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and yield obedience to believe, that they cannot doe. And therefore all Gods children they bee Theodidactoi, taught of God;
and yield Obedience to believe, that they cannot do. And Therefore all God's children they be Theodidactoi, taught of God;
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God onely hath the privilege to teach the heart, to bend and bow the heart to believe.
God only hath the privilege to teach the heart, to bend and bow the heart to believe.
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So that God onely by his Spirit takes away the vaile of ignorance and unbeliefe.
So that God only by his Spirit Takes away the veil of ignorance and unbelief.
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Now the third thing is, that this is peculiar to the Church, and to the Children of God, to have the vaile taken off.
Now the third thing is, that this is peculiar to the Church, and to the Children of God, to have the veil taken off.
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In this Mountaine, saith the Scripture, the vail of all Faces shall be swallowed up, or taken away.
In this Mountain, Says the Scripture, the Vail of all Faces shall be swallowed up, or taken away.
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I partly shewed in the former point, that it is peculiar to Gods Children to have the vaile taken off.
I partly showed in the former point, that it is peculiar to God's Children to have the veil taken off.
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There is a vailin all things, either the things be hid from them, as amongst the Gentiles,
There is a vailin all things, either the things be hid from them, as among the Gentiles,
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or if the things bee revealed, there is a vaile upon the heart, their lusts raise up a cloud, which untill God subdue by the holy Spirit, they bee darke, yea darknesse it selfe.
or if the things be revealed, there is a veil upon the heart, their Lustiest raise up a cloud, which until God subdue by the holy Spirit, they be dark, yea darkness it self.
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Goshen was onely light, when all Egypt was in darknesse:Goshen was only Light, when all Egypt was in darkness:
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so there is light onely in the Church, and all other parts in the world are in darknesse:
so there is Light only in the Church, and all other parts in the world Are in darkness:
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And amongst men in the Church there is a darknesse upon the soule of unregenerate men, that bee not sanctified,
And among men in the Church there is a darkness upon the soul of unregenerate men, that be not sanctified,
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and subdued by the Spirit of God. And all godly men are lightsome, nay they be lights in the world.
and subdued by the Spirit of God. And all godly men Are lightsome, nay they be lights in the world.
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As wicked men are darknesse, so gracious men by the Spirit of God, are made lights of the world from him that is the true light, Christ himselfe.
As wicked men Are darkness, so gracious men by the Spirit of God, Are made lights of the world from him that is the true Light, christ himself.
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It is peculiar to the Church to know the greatest good, and the greatest evill. It is no where but in the Church, who are the people of God.
It is peculiar to the Church to know the greatest good, and the greatest evil. It is no where but in the Church, who Are the people of God.
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None but Gods Elect can know the greatest evill, that is sinne, which the Spirit of God revealeth:
None but God's Elect can know the greatest evil, that is sin, which the Spirit of God Revealeth:
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And the greatest good, that is Gods mercy in Christ, and sanctifying grace. The same Spirit doth both:
And the greatest good, that is God's mercy in christ, and sanctifying grace. The same Spirit does both:
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As light doth discover foul things, as well as faire;
As Light does discover foul things, as well as fair;
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so the same Spirit of God discovers the loathsomenesse of sinne, and the sweetnesse of grace.
so the same Spirit of God discovers the loathsomeness of sin, and the sweetness of grace.
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Where the one is, there is never the other;
Where the one is, there is never the other;
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where there is not truely a deep discerning of sinne, there is never knowledge of grace;
where there is not truly a deep discerning of sin, there is never knowledge of grace;
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there is none but in the Church, those that have the Spirit of illumination, they have sanctification likewise.
there is none but in the Church, those that have the Spirit of illumination, they have sanctification likewise.
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We shall make use of all together.
We shall make use of all together.
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You see then what naturally we are, and that Gods grace must take away the vaile,
You see then what naturally we Are, and that God's grace must take away the veil,
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and this is from all them within the Church, and in the Church those whom God is pleased to sanctifie. In the fourth place.
and this is from all them within the Church, and in the Church those whom God is pleased to sanctify. In the fourth place.
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Where this vaile is taken off from any, there is with it spirituall joy, and feasting, Where this veil is taken off from any, there is with it spiritual joy, and feasting,
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as here he joyneth them both together. I will make a feast of fat things, and will take away the vaile.
as Here he Joineth them both together. I will make a feast of fat things, and will take away the veil.
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The reason of the connexion of this, is that same Spirit, that is a Spirit of Revelations, is a Spirit of Comfort:
The reason of the connexion of this, is that same Spirit, that is a Spirit of Revelations, is a Spirit of Comfort:
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And the same Spirit that is the Spirit of Comfort, is a Spirit of Revelation: And the same Spirit that is the Spirit of Comfort, is a Spirit of Revelation:
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791
All sweetnesse that the soule relisheth, commeth from light, and all light that is spirituall conveyeth sweetnesse both together.
All sweetness that the soul relisheth, comes from Light, and all Light that is spiritual conveyeth sweetness both together.
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Beloved, there is a marvailous sweetnesse in divine Truths, in Christ is all marrow, and in Religion forgivenesse of sinnes,
beloved, there is a marvelous sweetness in divine Truths, in christ is all marrow, and in Religion forgiveness of Sins,
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and inward peace, and joy, and grace, fitting us to be like to Christ, and for heaven, they be incredibly sweet, they bee all marrow.
and inward peace, and joy, and grace, fitting us to be like to christ, and for heaven, they be incredibly sweet, they be all marrow.
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I but they are onely so to them that know them;
I but they Are only so to them that know them;
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now Gods Spirit that revealeth these things to us, doth breed a taste in the soule.
now God's Spirit that Revealeth these things to us, does breed a taste in the soul.
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The Spirit of illumination of Gods Children is a Spirit of sanctification likewise;
The Spirit of illumination of God's Children is a Spirit of sanctification likewise;
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and that sanctification alters the taste, and relish of the will and affections, that with discovery of these things, there is a taste, and relish of them.
and that sanctification alters the taste, and relish of the will and affections, that with discovery of these things, there is a taste, and relish of them.
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It is sapida Scientia, a savory knowledge they have: And therefore where he maketh a Feast, he taketh away the vaile;
It is sapida Scientia, a savoury knowledge they have: And Therefore where he makes a Feast, he Takes away the veil;
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and where hee takes away the vaile hee makes a Feast:
and where he Takes away the veil he makes a Feast:
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what a wonderfull satisfaction hath the soule, when the vaile is taken off, to see God in Christ reconciled, to see sin pardoned, to see the beginnings of grace, which shall bee finished,
what a wonderful satisfaction hath the soul, when the veil is taken off, to see God in christ reconciled, to see since pardoned, to see the beginnings of grace, which shall be finished,
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and accomplished in glory, to discerne that peace which passeth understanding, &c. What a marvellous sweetnesse are in these things?
and accomplished in glory, to discern that peace which passes understanding, etc. What a marvellous sweetness Are in these things?
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They cannot be revealed to the knowledge spiritually, but there is a Feast in the soule, wherein the soule doth solace it selfe; so both these goe together.
They cannot be revealed to the knowledge spiritually, but there is a Feast in the soul, wherein the soul does solace it self; so both these go together.
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And therefore we should not rest in that revealing that doth not bring a savor with it to the soule;
And Therefore we should not rest in that revealing that does not bring a savour with it to the soul;
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undoubtedly, that knowledge hath no solace and comfort for the soule that is not by divine Revelation of heavenly truths.
undoubtedly, that knowledge hath no solace and Comfort for the soul that is not by divine Revelation of heavenly truths.
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We see the dependence of these one upon another: Then let us make this Use of all.
We see the dependence of these one upon Another: Then let us make this Use of all.
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Since there is a vail over all men by nature, the work of ignorance and unbeliefe, and since God onely taketh it away by his Holy Spirit,
Since there is a Vail over all men by nature, the work of ignorance and unbelief, and since God only Takes it away by his Holy Spirit,
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and since that onely those that be godly and sanctified have this taken off: While this is, there is a spirituall feast, joy, and comfort, and strength;
and since that only those that be godly and sanctified have this taken off: While this is, there is a spiritual feast, joy, and Comfort, and strength;
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then let us labour to have this vaile taken off, let us labour to have the eyes of our understandings enlightned to have our hearts subdued to believe, let us take notice of our naturall condition.
then let us labour to have this veil taken off, let us labour to have the eyes of our understandings enlightened to have our hearts subdued to believe, let us take notice of our natural condition.
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We are drowned and inwarpt in darknesse, the best of us all:
We Are drowned and inwarpt in darkness, the best of us all:
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It is not having knowledge what wee are by nature, it is not any knowledge that can bring us to heaven, there must be a revelation, a taking away of the vaile.
It is not having knowledge what we Are by nature, it is not any knowledge that can bring us to heaven, there must be a Revelation, a taking away of the veil.
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How many content themselves with common light of Education and traditionary knowledge;
How many content themselves with Common Light of Education and traditionary knowledge;
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so they were bred and catechized, and under such a Ministery, but for spirituall knowledge of spirituall things,
so they were bred and Catechized, and under such a Ministry, but for spiritual knowledge of spiritual things,
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how little is it cared for; And yet this is necessary to salvation. There is great occasion to presie this, that we rest not in common knowledge.
how little is it cared for; And yet this is necessary to salvation. There is great occasion to presie this, that we rest not in Common knowledge.
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If Religion be not knowne to purpose, its like Lightning, which directs not a man in his way,
If Religion be not known to purpose, its like Lightning, which directs not a man in his Way,
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but dazles him, and puts him quite out of his way. Many have flashes of knowledge that affect them a little:
but dazzles him, and puts him quite out of his Way. Many have flashes of knowledge that affect them a little:
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but this affection is soon gone, and directs them not a whit in the wayes of life;
but this affection is soon gone, and directs them not a whit in the ways of life;
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and therefore labour that the will and affections may be subject. Beg of God a fleshy heart, an heart yeelding to the truth. We know eare-truths will harden;
and Therefore labour that the will and affections may be Subject. Beg of God a fleshy heart, an heart yielding to the truth. We know eare-truths will harden;
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as none is harder than a common formall Christian.
as none is harder than a Common formal Christian.
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A man had better fall into the hands of Papists, than into the hands of a formall hypocriticall Christian.
A man had better fallen into the hands of Papists, than into the hands of a formal hypocritical Christian.
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Why? they pride themselves in their profession. No Persecuters worse than the Scribes and Pharisees, that stood in their own light.
Why? they pride themselves in their profession. No Persecuters Worse than the Scribes and Pharisees, that stood in their own Light.
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They were more cruell than Pilate: And therefore if wee bee informed, but not truly transformed;
They were more cruel than Pilate: And Therefore if we be informed, but not truly transformed;
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to love the truth we know, and hate the evill we know, it maketh us worse.
to love the truth we know, and hate the evil we know, it makes us Worse.
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And then it inrageth men the more: The more they know, the more they be enraged.
And then it inrageth men the more: The more they know, the more they be enraged.
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Men when truths be prest, which they purpose not to obey, they fret against the Ordinance,
Men when truths be pressed, which they purpose not to obey, they fret against the Ordinance,
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and cast stones, as it were in the face of truth.
and cast stones, as it were in the face of truth.
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When Physick doth raise humors, but is not strong enough to carry them away, they indanger the body;
When Physic does raise humours, but is not strong enough to carry them away, they endanger the body;
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And where light is not strong enough to dispell corruption when it raiseth corruption, it inrageth it.
And where Light is not strong enough to dispel corruption when it Raiseth corruption, it inrageth it.
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When men know Truth and are not moulded into it, they first rage against it, and then by little and little fall from it, and grow extreme enemies to it.
When men know Truth and Are not moulded into it, they First rage against it, and then by little and little fallen from it, and grow extreme enemies to it.
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Its a dangerous thing therefore to rest in naked knowledge.
Its a dangerous thing Therefore to rest in naked knowledge.
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Beg then of God that he would take away the vaile of ignorance and unbeliefe, that light and life may goe together,
Beg then of God that he would take away the veil of ignorance and unbelief, that Light and life may go together,
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and so wee shall be fit to feast with the Lord.
and so we shall be fit to feast with the Lord.
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Now that we may have true saving knowledge, first we must attend meekly upon Gods Ordinances, which be sanctified to this end to let in light to the soule.
Now that we may have true Saving knowledge, First we must attend meekly upon God's Ordinances, which be sanctified to this end to let in Light to the soul.
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Will we know sinne and our state by nature, and how to come out of it, then together with this Revelation must come an heavenly strength into the soule, a heavenly taste,
Will we know sin and our state by nature, and how to come out of it, then together with this Revelation must come an heavenly strength into the soul, a heavenly taste,
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and relish, and therefore attend upon the Ordinances; And labour for an humble soule, empty of our selves;
and relish, and Therefore attend upon the Ordinances; And labour for an humble soul, empty of our selves;
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And doe not think to break into heavenly things with strength of parts, God must reveal, God must take away the vaile only by his holy Spirit in the Ordinance.
And do not think to break into heavenly things with strength of parts, God must reveal, God must take away the veil only by his holy Spirit in the Ordinance.
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The vaile is taken away from the oject, in opening of Truths;
The veil is taken away from the Object, in opening of Truths;
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but the vaile must bee taken away from the object, and from the heart too, there must bee knowledge of the object, as well as an object;
but the veil must be taken away from the Object, and from the heart too, there must be knowledge of the Object, as well as an Object;
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the object must bee sanctified, and fitted to the persons, else divine Truths will never be understood divinely, nor spirituall Truths spiritually:
the Object must be sanctified, and fitted to the Persons, Else divine Truths will never be understood divinely, nor spiritual Truths spiritually:
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Labour to be emptied of your selves.
Labour to be emptied of your selves.
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In what measure we are emptied of our self-conceitednesse, and understanding, wee bee fill'd in divine things:
In what measure we Are emptied of our Self-conceitedness, and understanding, we be filled in divine things:
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in what measure we are emptied of our selves, we are filled with the Spirit of God, and knowledge, and grace.
in what measure we Are emptied of our selves, we Are filled with the Spirit of God, and knowledge, and grace.
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As a vessell in what measure it is emptied, in that measure it is fit to be fill'd with more supervenient liquor:
As a vessel in what measure it is emptied, in that measure it is fit to be filled with more supervenient liquour:
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so in what measure we grow in self-denyall, and humility, in that measure wee are filled likewise with knowledge.
so in what measure we grow in self-denial, and humility, in that measure we Are filled likewise with knowledge.
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He will teach an humble soule that stands not in its own light, what it is to repent, to believe, to love;
He will teach an humble soul that Stands not in its own Light, what it is to Repent, to believe, to love;
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what it is to be patient under the Crosse, what it is to live holily, and dye comfortably.
what it is to be patient under the Cross, what it is to live holily, and die comfortably.
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The Spirit of God will teach an humble selfe-denying soule all these things, and therefore labour for an humble empty soule,
The Spirit of God will teach an humble self-denying soul all these things, and Therefore labour for an humble empty soul,
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and not to cast our selves too much into the sinnes, and fashions of the times;
and not to cast our selves too much into the Sins, and fashions of the times;
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As the Apostle Rom. 12. Be not conformed to this world, but be yee transformed by the renewing of your minde, &c. When a man casteth himselfe into the mould of the times,
As the Apostle Rom. 12. Be not conformed to this world, but be ye transformed by the renewing of your mind, etc. When a man Cast himself into the mould of the times,
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and will live as the rest doe, he shall never understand the secrets of God, and the good pleasure of God;
and will live as the rest do, he shall never understand the secrets of God, and the good pleasure of God;
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for the world must be condemned. The world goeth the broad way:
for the world must be condemned. The world Goes the broad Way:
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And therefore we must not consider what others doe, but what God teacheth us to do. And adde to this;
And Therefore we must not Consider what Others do, but what God Teaches us to do. And add to this;
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What we know, let us labour to practise, Iohn 7. 17. But he that doth the will of my Father, shall know of every Doctrine whether it be of God or no. What we know, let us labour to practise, John 7. 17. But he that does the will of my Father, shall know of every Doctrine whither it be of God or no.
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We must doe, and we shall know:
We must do, and we shall know:
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But can wee doe, before we know? The meaning is this, that we have first, breeding and education,
But can we do, before we know? The meaning is this, that we have First, breeding and education,
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and some light of the Spirit turneth it presently to practice, by obedience to that knowledge.
and Some Light of the Spirit turns it presently to practice, by Obedience to that knowledge.
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And then you shall know more, hee that doth these things, hee shall know all: They shall know that doe practice what they know already.
And then you shall know more, he that does these things, he shall know all: They shall know that do practice what they know already.
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To him that hath shall be given; To him that hath shall be given;
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That is, to him that hath some knowledge, and putteth in practice what he hath, God will increase the talent of his knowledge;
That is, to him that hath Some knowledge, and putteth in practice what he hath, God will increase the talon of his knowledge;
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hee shall know more and more till God revealeth himselfe fully in the world to come:
he shall know more and more till God Revealeth himself Fully in the world to come:
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And therefore be faithfull to our selves, and true to the knowledge we have, love it,
And Therefore be faithful to our selves, and true to the knowledge we have, love it,
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and put it into practice when divine truths are discovered, let the heart affect them, lest God giveth us up to believe lies.
and put it into practice when divine truths Are discovered, let the heart affect them, lest God gives us up to believe lies.
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We have many given up to this sinne, because when truths are revealed, they give way to their owne proud scornfull hearts, they know not the love of the truth.
We have many given up to this sin, Because when truths Are revealed, they give Way to their own proud scornful hearts, they know not the love of the truth.
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God knoweth what a jewell the Truth is, and since they despise it, God giveth them up to believe lies:
God Knoweth what a jewel the Truth is, and since they despise it, God gives them up to believe lies:
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and take heed, practice what we know, and love what we know, entertaine it with a loving affection.
and take heed, practice what we know, and love what we know, entertain it with a loving affection.
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A loving affection is the Casket of this jewell, if we entertain it not in love, it removes from us its Station,
A loving affection is the Casket of this jewel, if we entertain it not in love, it removes from us its Station,
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and being gone, God will remove us into darknesse. And remember it is God that taketh away the vaile of ignorance and unbeliefe:
and being gone, God will remove us into darkness. And Remember it is God that Takes away the veil of ignorance and unbelief:
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And therefore make this use of it, to make our Studies, and Closets, Oratories, not to come to Divine Truths, to out-wrastle the excellency of them with our owne wits;
And Therefore make this use of it, to make our Studies, and Closets, Oratories, not to come to Divine Truths, to out-wrastle the excellency of them with our own wits;
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but to pray to God, as you have Psal. 119. Open mine eyes, and reveale thy truth.
but to pray to God, as you have Psalm 119. Open mine eyes, and reveal thy truth.
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And St. Paul prayeth for the Spirit of Revelation, 1 Ephes. 19. And so desire God to reveale,
And Saint Paul Prayeth for the Spirit of Revelation, 1 Ephesians 19. And so desire God to reveal,
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and take away the vaile from us, that he will open divine Truths to our soules;
and take away the veil from us, that he will open divine Truths to our Souls;
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that since he hath the Key of David, that opens, and no man shutteth, that he would open our understandings, to conceive things, and our hearts to believe.
that since he hath the Key of David, that Opens, and no man shutteth, that he would open our understandings, to conceive things, and our hearts to believe.
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He hath the onely Key of the soule, we can shut our souls, but cannot open them againe:
He hath the only Key of the soul, we can shut our Souls, but cannot open them again:
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so we can shut our hearts to divine Truths, we can naturally doe this, but open them without the help of the Spirit we cannot:
so we can shut our hearts to divine Truths, we can naturally do this, but open them without the help of the Spirit we cannot:
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He can open our understandings, as he did the Disciples: He can open our Hearts to believe, he can doe it, and will do it.
He can open our understandings, as he did the Disciples: He can open our Hearts to believe, he can do it, and will do it.
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If we seek to him, he will not put back the humble desires of them that feare him;
If we seek to him, he will not put back the humble Desires of them that Fear him;
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And therefore for heavenly light and heavenly revelation, all the teaching of the men of the world cannot do it.
And Therefore for heavenly Light and heavenly Revelation, all the teaching of the men of the world cannot do it.
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If we know no more than wee can have by Bookes, and men that teach us, wee shall never come to Heaven;
If we know no more than we can have by Books, and men that teach us, we shall never come to Heaven;
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but wee must have God teach the heart, as well as the Braine, hee must teach not onely the Truths themselves,
but we must have God teach the heart, as well as the Brain, he must teach not only the Truths themselves,
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as they bee discovered, but the love of them, the faith in them, the practice of them,
as they be discovered, but the love of them, the faith in them, the practice of them,
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and hee onely can doe this, hee only can teach the heart, hee onely can discover the bent of the heart,
and he only can do this, he only can teach the heart, he only can discover the bent of the heart,
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and Satans wiles that cast a cloud upon the understanding, the Spirit onely can doe it;
and Satan wiles that cast a cloud upon the understanding, the Spirit only can do it;
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and therefore in all our endeavours labour to get knowledge, and joyne holinesse and divine grace,
and Therefore in all our endeavours labour to get knowledge, and join holiness and divine grace,
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and pray to God that he would reveale the mystery of salvation to us.
and pray to God that he would reveal the mystery of salvation to us.
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But how shall we know whether we have this heavenly light and revelation, or no? Whether the vaile be yet upon our hearts or no? I will not be long in the point.
But how shall we know whither we have this heavenly Light and Revelation, or no? Whither the veil be yet upon our hearts or no? I will not be long in the point.
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Wee may know it by this:
we may know it by this:
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The Apostle Peter •aith to expresse the vertue of Gods power, he hath called us out of darknesse to his marvelous light.
The Apostle Peter •aith to express the virtue of God's power, he hath called us out of darkness to his marvelous Light.
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The soule that hath the vaile taken from it, there is a marvelling at the goodnesse of God, a wondering at the things of faith: The soul that hath the veil taken from it, there is a marvelling At the Goodness of God, a wondering At the things of faith:
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And the soule sets such a price upon divine things, that all is dung and drosse in comparison of the excellent knowledge of Jesus Christ.
And the soul sets such a price upon divine things, that all is dung and dross in comparison of the excellent knowledge of jesus christ.
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Wherefore is it that thou wilt reveale thy selfe to us, and not unto the world? as admiring the goodnesse of God.
Wherefore is it that thou wilt reveal thy self to us, and not unto the world? as admiring the Goodness of God.
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What are we? what am I? that God should reveale these things to me,
What Are we? what am I? that God should reveal these things to me,
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and not to the world? that many perish in darkensse and shadow of death, though they heare of divine things;
and not to the world? that many perish in darkensse and shadow of death, though they hear of divine things;
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yet they teaching rebellion and unbeleife, are not moulded to them, and so perish eternally.
yet they teaching rebellion and unbelief, Are not moulded to them, and so perish eternally.
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There is a secret admiration of the goodnesse of God to the poore soule, and a wonderment at spirituall things.
There is a secret admiration of the Goodness of God to the poor soul, and a wonderment At spiritual things.
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Oh how sweet is thy law saith David. And teach me the wonders of thy law,
O how sweet is thy law Says David. And teach me the wonders of thy law,
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and joy unspeakable, and glorious, and peace that passeth understanding: these things be high to the soule;
and joy unspeakable, and glorious, and peace that passes understanding: these things be high to the soul;
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by the taste of what they have, they wonder at that little, and at that they looke for,
by the taste of what they have, they wonder At that little, and At that they look for,
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and are carried with desire still further and further, which is a farther evidence;
and Are carried with desire still further and further, which is a farther evidence;
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they that have any spirituall knowledge, they be carried to grow more and more, and to enter further and further into the Kingdome.
they that have any spiritual knowledge, they be carried to grow more and more, and to enter further and further into the Kingdom.
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Where there is not a desire still till they come to the full measure that is to be had in Jesus Christ, there is no knowledge at all:
Where there is not a desire still till they come to the full measure that is to be had in jesus christ, there is no knowledge At all:
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certainly a gracious soule when once it sees, it desires still to feele the power and vertue of Christ in it,
Certainly a gracious soul when once it sees, it Desires still to feel the power and virtue of christ in it,
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as Paul counted all dung in comparison of this knowledge to know my selfe in Christ,
as Paul counted all dung in comparison of this knowledge to know my self in christ,
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and feele the power of his death in dying to sin, and vertue of his resurrection in raising me to newnesse of life;
and feel the power of his death in dying to since, and virtue of his resurrection in raising me to newness of life;
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it was Saint Pauls study to walk still to the high price of Gods calling, and where that is not, no grace is begun. it was Saint Paul's study to walk still to the high price of God's calling, and where that is not, no grace is begun.
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And againe, where divine light is, and the vaile taken away, it is the sanctified meanes;
And again, where divine Light is, and the veil taken away, it is the sanctified means;
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for God works by his owne instruments and meanes, and they be able to justifie all courses of wisdome, Wisdome is justified of her children.
for God works by his own Instruments and means, and they be able to justify all courses of Wisdom, Wisdom is justified of her children.
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By experience they be able to say the word is the word;
By experience they be able to say the word is the word;
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I have found it casting me downe, and raising me up, and searching the hidden corners of my heart.
I have found it casting me down, and raising me up, and searching the hidden corners of my heart.
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I have found Gods Ordinances powerfull, the word and Sacrament.
I have found God's Ordinances powerful, the word and Sacrament.
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I have found my hope, faith, strength, and spirituall comfort, and therefore I can justifie them;
I have found my hope, faith, strength, and spiritual Comfort, and Therefore I can justify them;
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for I have found, tasted, and relished of these things; which worketh that upon the soule which Christ did on the body.
for I have found, tasted, and relished of these things; which works that upon the soul which christ did on the body.
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I finde mine eyes, I finde my deafe eares opened. I can heare with another relish then before.
I find mine eyes, I find my deaf ears opened. I can hear with Another relish then before.
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I finde a life and quickning to good things, though it be weake; I had no life at all to them before.
I find a life and quickening to good things, though it be weak; I had no life At all to them before.
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I find a relish which I knew not before;
I find a relish which I knew not before;
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So that there be spirituall senses whereby I am able to justifie that these things be the things of God:
So that there be spiritual Senses whereby I am able to justify that these things be the things of God:
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So that they that have divine truths, can justifie all the ordinances of God, by their owne experience.
So that they that have divine truths, can justify all the ordinances of God, by their own experience.
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As Peter answered when Christ asked him, will you be also gone? be gone said Peter, Whether should we goe, thou hast the words of eternall life.
As Peter answered when christ asked him, will you be also gone? be gone said Peter, Whither should we go, thou hast the words of Eternal life.
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I have found thy words efficacious to comfort and strengthen, and raise, and shall I depart from thee, who hast the words of eternall life? And so take a soule that the spirit of God hath wrought upon;
I have found thy words efficacious to Comfort and strengthen, and raise, and shall I depart from thee, who hast the words of Eternal life? And so take a soul that the Spirit of God hath wrought upon;
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aske whether they will be carelesse of meanes of salvation, not to pray, or heare, or receive the Sacrament, by these have I eternall life conveyed;
ask whither they will be careless of means of salvation, not to pray, or hear, or receive the Sacrament, by these have I Eternal life conveyed;
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God hath let in by these, comfort and strength, and joy, and shall I leave these things? no, I will not;
God hath let in by these, Comfort and strength, and joy, and shall I leave these things? no, I will not;
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whether shall I goe, thou hast the words of eternall life? Are we able to justifie these things by the sweetnesse wee have found in them? then certainly God hath shined upon the soule,
whither shall I go, thou hast the words of Eternal life? are we able to justify these things by the sweetness we have found in them? then Certainly God hath shined upon the soul,
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and together with strength and light, conveyed sweetnesse to the soule. A godly man seeth things with life, his sight worketh upon him;
and together with strength and Light, conveyed sweetness to the soul. A godly man sees things with life, his sighed works upon him;
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it is a transforming sight, as the Apostle saith, wee all behold the glory of God and are changed.
it is a transforming sighed, as the Apostle Says, we all behold the glory of God and Are changed.
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Sight of light and life goeth together with a christian;
Sighed of Light and life Goes together with a christian;
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as Christ saith, he is the light of the world, and the life of the world.
as christ Says, he is the Light of the world, and the life of the world.
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First light, for life commeth with light, and light conveyeth life: All grace is dropt into the will through the understanding;
First Light, for life comes with Light, and Light conveyeth life: All grace is dropped into the will through the understanding;
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and wheresoever Christ is life, he is light, because true knowledge is a transforming knowledge; but if religion be not knowne to purpose, it hardens and makes worse.
and wheresoever christ is life, he is Light, Because true knowledge is a transforming knowledge; but if Religion be not known to purpose, it hardens and makes Worse.
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We are now by Gods good providence come to farther businesse, to partake of these mysteries;
We Are now by God's good providence come to farther business, to partake of these Mysteres;
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yet it should be the desire of our soules that our eyes may be opened, that in these divine and precious mysteries he would discover hidden love, which is not seen with the eyes of the body;
yet it should be the desire of our Souls that our eyes may be opened, that in these divine and precious Mysteres he would discover hidden love, which is not seen with the eyes of the body;
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they may see and taste, and relish his love and goodnesse in Jesus Christ:
they may see and taste, and relish his love and Goodness in jesus christ:
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that as the outward man is refreshed with the elements, so the inward man may be refreshed with his spirit, that they may be effectuall to us;
that as the outward man is refreshed with the elements, so the inward man may be refreshed with his Spirit, that they may be effectual to us;
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that we may justifie the course God takes so farre, as to come charitably, and joyfully to them.
that we may justify the course God Takes so Far, as to come charitably, and joyfully to them.
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THE Fourth Sermon.
THE Fourth Sermon.
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ISAIAH 25. 7, 8. I will destroy in this Mountaine the face of the covering cast over all people,
ISAIAH 25. 7, 8. I will destroy in this Mountain the face of the covering cast over all people,
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and the vaile that is spread over all Nations. He will swallow up death in victory, &c. WE have heretofore at large spoken of the spirituall and eternall favors of God, set out in the former Verse, In this Mountain will the Lord of Hosts make a Feast of fat things.
and the veil that is spread over all nations. He will swallow up death in victory, etc. WE have heretofore At large spoken of the spiritual and Eternal favors of God, Set out in the former Verse, In this Mountain will the Lord of Hosts make a Feast of fat things.
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While our soule is in the body it is much guided by our fancy: spirituall things are therefore presented by outward, and conveyed to the soule that way;
While our soul is in the body it is much guided by our fancy: spiritual things Are Therefore presented by outward, and conveyed to the soul that Way;
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onely we must remember that there is a farre greater excellency in the things themselves, than in their representation;
only we must Remember that there is a Far greater excellency in the things themselves, than in their representation;
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for what is all Banquets, fatnesse with Marrow, Wine on the Lees, to the joy and sweetnesse of Religion, begun here,
for what is all Banquets, fatness with Marrow, Wine on the Lees, to the joy and sweetness of Religion, begun Here,
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and accomplished in the world to come.
and accomplished in the world to come.
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In Christ there is nothing but all Marrow, and sweetnesse in Religion, that may refresh a man in the lowest condition,
In christ there is nothing but all Marrow, and sweetness in Religion, that may refresh a man in the lowest condition,
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if hee can but have a taste of it.
if he can but have a taste of it.
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Now because the spirituall things of Christ doe us no good, as long as they are hid,
Now Because the spiritual things of christ do us not good, as long as they Are hid,
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therefore the Holy Ghost setteth downe a Promise, That God will take away the covering cast on all people,
Therefore the Holy Ghost sets down a Promise, That God will take away the covering cast on all people,
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and the vaile spread over all Nations. But there be some things that will dampe all mirth:and the veil spread over all nations. But there be Some things that will damp all mirth:
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Now here is security against them, that our joy may bee compleat; and this in the next verse to which I now come;
Now Here is security against them, that our joy may be complete; and this in the next verse to which I now come;
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Hee will swallow up death in victory, hee will wipe away teares from all faces. He will swallow up death in victory, he will wipe away tears from all faces.
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The Prophet having spoken of a great Feast before, an excellent Feast, sets forth here the services of that feast;
The Prophet having spoken of a great Feast before, an excellent Feast, sets forth Here the services of that feast;
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what is it that accompanies it.
what is it that Accompanies it.
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First of all there shall be light to discover the excellency of the feast, the vaile is taken away,
First of all there shall be Light to discover the excellency of the feast, the veil is taken away,
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and a knowledge given to know divine things in a spirituall manner. Then (which will damp all feasts) the feare of death is taken away;
and a knowledge given to know divine things in a spiritual manner. Then (which will damp all feasts) the Fear of death is taken away;
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He will swallow up death in victory, and wipe away all tears, that is all sorrow, the effect is put for the cause:He will swallow up death in victory, and wipe away all tears, that is all sorrow, the Effect is put for the cause:
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This is an excellent promise, an excellent Service in this spirituall banquet.
This is an excellent promise, an excellent Service in this spiritual banquet.
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Suppose a man were set at a Feast furnished with all Delicates, royally attended, Cloaths suitable,
Suppose a man were Set At a Feast furnished with all Delicates, royally attended, Clothes suitable,
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and had a Sword hung over his head ready to fall upon him, it would cast such a dampe on his spirit,
and had a Sword hung over his head ready to fallen upon him, it would cast such a damp on his Spirit,
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as would spoile the joy of this feast: So to heare of Spirituall excellencies, and yet death, and hell, and damnation comming along,
as would spoil the joy of this feast: So to hear of Spiritual excellencies, and yet death, and hell, and damnation coming along,
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alas where is the comfort you speake of? And therefore to make the feast more perfect, there is not onely light and knowledge,
alas where is the Comfort you speak of? And Therefore to make the feast more perfect, there is not only Light and knowledge,
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but removall of it ever may dampe the feast. So this must needs come in to comfort all the rest;
but removal of it ever may damp the feast. So this must needs come in to Comfort all the rest;
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He shall swallow up death in victory, and wipe away tears from all faces. He shall swallow up death in victory, and wipe away tears from all faces.
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Death is here represented to us under the word victory, as a Combatant, as one that we are to fight withall, a Captaine.
Death is Here represented to us under the word victory, as a Combatant, as one that we Are to fight withal, a Captain.
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And then here is the victory of him, Christ overcomes him, and overcomes him gloriously: It is not onely a Conquest, but a swallowing of him up.
And then Here is the victory of him, christ overcomes him, and overcomes him gloriously: It is not only a Conquest, but a swallowing of him up.
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Usually God useth all sorts of enemies in their owne kinde; he causeth them that spoile, to be spoyled;
Usually God uses all sorts of enemies in their own kind; he Causes them that spoil, to be spoiled;
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them that swallow up, to be swallowed up: So Death the great swallower shall be swallowed up.
them that swallow up, to be swallowed up: So Death the great swallower shall be swallowed up.
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Beloved, Death is the great King of Kings, and the Emperor of Emperors, the great Captaine,
beloved, Death is the great King of Kings, and the Emperor of Emperor's, the great Captain,
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and ruling King of the world;
and ruling King of the world;
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for no King hath such Dominion as Death hath, it spreads its government and victory over all Nations;
for no King hath such Dominion as Death hath, it spreads its government and victory over all nations;
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he is equall, though a Tyrant.
he is equal, though a Tyrant.
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As a Tyrant spares none, he is equall in this, he subdueth young and old, poore and rich, he levels Scepters and Spades together; he levels all;
As a Tyrant spares none, he is equal in this, he subdueth young and old, poor and rich, he levels Sceptres and Spades together; he levels all;
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there is no difference between the dust of an Emperor and the meanest man; he is a Tyrant that governeth over all;
there is no difference between the dust of an Emperor and the Meanest man; he is a Tyrant that Governs over all;
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And so there is this equity in him, he spares none. He hath continued from the beginning of the world to this time;
And so there is this equity in him, he spares none. He hath continued from the beginning of the world to this time;
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but he is a Tyrant brought in by our selves, Rom. 5. Sin let in Death, it opened the doore: but he is a Tyrant brought in by our selves, Rom. 5. since let in Death, it opened the door:
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death is no Creature of Gods making; Satan brought in sin, and sinne brought in death:
death is no Creature of God's making; Satan brought in since, and sin brought in death:
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So that we be accessary our selves to the powerfull stroak of this prevailing Tyrant; And therefore sinne is called the cause of death.
So that we be accessary our selves to the powerful stroke of this prevailing Tyrant; And Therefore sin is called the cause of death.
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Sinne brought in death, and armeth death; the weapon that death fights with, and causeth great terror, it is sinne:
Sin brought in death, and armeth death; the weapon that death fights with, and Causes great terror, it is sin:
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The cause is armed with the power of the wrath of God for sinne, the feare of hell, and damnation;
The cause is armed with the power of the wrath of God for sin, the Fear of hell, and damnation;
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So that wrath, and hell, and damnation, arming sinne, it bringeth a sting of it self,
So that wrath, and hell, and damnation, arming sin, it brings a sting of it self,
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and put as venome into death.
and put as venom into death.
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All cares, and feares, and sorrowes, and sicknesses, are lesse and petty deaths, harbingers to death it selfe;
All Cares, and fears, and sorrows, and Sicknesses, Are less and Petty death's, harbingers to death it self;
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but the attendants that follow this great King are worst of all:
but the attendants that follow this great King Are worst of all:
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As Rev. 6. I saw a pale horse, and death upon it, and after him comes hell:
As Rev. 6. I saw a pale horse, and death upon it, and After him comes hell:
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what were death, if it were not for the Pit, and Dungeon that followeth it? So that death is attended with hell, and hell with eternity.
what were death, if it were not for the Pit, and Dungeon that follows it? So that death is attended with hell, and hell with eternity.
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Therefore here is a strange kind of prevailing.
Therefore Here is a strange kind of prevailing.
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There is no victory where there is no enemy, and therefore death must needs be an enemy,
There is no victory where there is no enemy, and Therefore death must needs be an enemy,
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yea it is the worst enemy, and the last enemy:
yea it is the worst enemy, and the last enemy:
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Death is not planted in the forlorne hope, but it is planted at last for the greatest advantage, and is a great enemy;
Death is not planted in the forlorn hope, but it is planted At last for the greatest advantage, and is a great enemy;
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what doth death? It depriveth us of all comfort, pleasure, communion with one another in this life, callings, or whatsoever else is comfortable.
what does death? It depriveth us of all Comfort, pleasure, communion with one Another in this life, callings, or whatsoever Else is comfortable.
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The grave is the house of oblivion;
The grave is the house of oblivion;
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Death is terrible of it selfe, even to nature, as Augustine saith, where it is not swallowed up of Christ:
Death is terrible of it self, even to nature, as Augustine Says, where it is not swallowed up of christ:
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for it is an evill in it selfe, and as I said, armed with a sting of sinne, after which followes Hell.
for it is an evil in it self, and as I said, armed with a sting of sin, After which follows Hell.
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Now this death is swallowed up.
Now this death is swallowed up.
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When the Scripture puts a person upon death, it is not uncomly for us to speak as the Scripture doth:
When the Scripture puts a person upon death, it is not uncomely for us to speak as the Scripture does:
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The Scripture puts a persouupon death, and a kind of triumphing spirit in Gods children over death:
The Scripture puts a persouupon death, and a kind of triumphing Spirit in God's children over death:
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Oh death where is thy sting, oh grave where is thy victory; death is the greatest swallower, and yet it is swallowed up by Christ;
O death where is thy sting, o grave where is thy victory; death is the greatest swallower, and yet it is swallowed up by christ;
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death hath swallowed up all, and when it hath swallowed up, it keepeth them;
death hath swallowed up all, and when it hath swallowed up, it Keepeth them;
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993
It keeps the dust of Kings, Subjects, great and small, to the generall day of judgement,
It keeps the dust of Kings, Subject's, great and small, to the general day of judgement,
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when death shall be swallowed up of it selfe.
when death shall be swallowed up of it self.
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It is therefore of the nature of those that Solomon speaks of, that cry, give, give,
It is Therefore of the nature of those that Solomon speaks of, that cry, give, give,
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and yet is never satisfied, like the grave, yet this death is swallowed up in victory.
and yet is never satisfied, like the grave, yet this death is swallowed up in victory.
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But how commeth death to be swallowed up? Christ will swallow up death in victory, for himselfe and his.
But how comes death to be swallowed up? christ will swallow up death in victory, for himself and his.
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First of all, because sin brought in death, our Saviour Christ became sinne, a sacrifice to his fathers justice for sinne;
First of all, Because since brought in death, our Saviour christ became sin, a sacrifice to his Father's Justice for sin;
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he was made sinne for us, he was made a curse for us, to take away the curse due to us: he was made sin for us, he was made a curse for us, to take away the curse due to us:
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and sinne being taken away, what hath death to doe with us, and hell, and damnation, the attendants on death? nothing at all;
and sin being taken away, what hath death to do with us, and hell, and damnation, the attendants on death? nothing At all;
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Therefore Coll. 2. upon the crosse Christ did naile the law, and sinne, and the devill;
Therefore Coll. 2. upon the cross christ did nail the law, and sin, and the Devil;
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there he raigned over principalities and powers, which were but executioners let loose by reason of our sinnes:
there he reigned over principalities and Powers, which were but executioners let lose by reason of our Sins:
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And God being satisfied for sinne, the devill hath nothing to doe with us, but to exercise us,
And God being satisfied for sin, the Devil hath nothing to do with us, but to exercise us,
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except it be for our good:
except it be for our good:
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So that he hath swallowed up death, because by his death he hath taken away sinne,
So that he hath swallowed up death, Because by his death he hath taken away sin,
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and so the power of Satan, whose power is by sinne.
and so the power of Satan, whose power is by sin.
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And therefore it is excellently set downe Heb. 2. 14. He also tooke part of flesh and blood, that through death he might destroy him that had the power of death, that is, the devill:
And Therefore it is excellently Set down Hebrew 2. 14. He also took part of Flesh and blood, that through death he might destroy him that had the power of death, that is, the Devil:
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So Christ by death overthrew Satan, that had the power of death;
So christ by death overthrew Satan, that had the power of death;
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because by death he tooke away sinne, the sinnes of all, and bare our sinnes upon the crosse,
Because by death he took away sin, the Sins of all, and bore our Sins upon the cross,
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and was made sinne for us that knew no sinne; he is ours, if we believe:
and was made sin for us that knew no sin; he is ours, if we believe:
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For then Christ is given to a particular man when hee believes. Beloved, Christ upon the crosse did triumph over all our spirituall enemies, sinne, and death, and all;
For then christ is given to a particular man when he believes. beloved, christ upon the cross did triumph over all our spiritual enemies, sin, and death, and all;
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It was a kingdome of patience. You know there is a double kingdome of Christ; a kingdome of patience, and a kingdome of power:
It was a Kingdom of patience. You know there is a double Kingdom of christ; a Kingdom of patience, and a Kingdom of power:
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Christ on the crosse suffering punishment due to sinne, overcame the law, and the devill, and sinne, which is the kingdome of patience;
christ on the cross suffering punishment due to sin, overcame the law, and the Devil, and sin, which is the Kingdom of patience;
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the kingdome of power he hath in heaven.
the Kingdom of power he hath in heaven.
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If Christ were so able in his kingdome of patience to conquer our greatest enemies, what will he doe in his kingdome of power? As Paul reasoneth Rom. 5. If by his death we are saved, much more now he triumphs in heaven, If christ were so able in his Kingdom of patience to conquer our greatest enemies, what will he do in his Kingdom of power? As Paul reasoneth Rom. 5. If by his death we Are saved, much more now he Triumphos in heaven,
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and appeares for us, is he able to convey greater matters to us.
and appears for us, is he able to convey greater matters to us.
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If Christ in the daies of his flesh did conquer, how glorious will his conquest be at the day of judgement.
If christ in the days of his Flesh did conquer, how glorious will his conquest be At the day of judgement.
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Now Christ hath conquered all in his owne person, as our head, then he will conquer for us in his mysticall body;
Now christ hath conquered all in his own person, as our head, then he will conquer for us in his mystical body;
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what is now done in his person, shall be done in his members.
what is now done in his person, shall be done in his members.
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In the meane time, faith is our victory, his conquest over death our victory, his victory over all our spirituall enemies, is our victory;
In the mean time, faith is our victory, his conquest over death our victory, his victory over all our spiritual enemies, is our victory;
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every one that believeth, is a conquerour of death, though he die, because he sees it conquered in Christ his head:
every one that Believeth, is a conqueror of death, though he die, Because he sees it conquered in christ his head:
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and as it is truly conquered in him, so Christ will conquer it in all his members;
and as it is truly conquered in him, so christ will conquer it in all his members;
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For as Christ in his naturall body is gone to heaven there to appeare in our behalfe,
For as christ in his natural body is gone to heaven there to appear in our behalf,
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so shall mysticall Christ be wholly in glory; he will not leave a finger, we shall all triumph over all our spirituall enemies;
so shall mystical christ be wholly in glory; he will not leave a finger, we shall all triumph over all our spiritual enemies;
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as Christs naturall body is glorious in heaven as our head, so shall also his mysticall body be.
as Christ natural body is glorious in heaven as our head, so shall also his mystical body be.
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You see then how death is swallowed up by Christ as our surety, as the second Adam upon the crosse;
You see then how death is swallowed up by christ as our surety, as the second Adam upon the cross;
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and truly swallowed up in him, and by faith this victory is ours, and time will come when in our owne persons it shall be swallowed up in victory.
and truly swallowed up in him, and by faith this victory is ours, and time will come when in our own Persons it shall be swallowed up in victory.
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This might be inlarged, but I haste to make use of it.
This might be enlarged, but I haste to make use of it.
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Marke I beseech you how death is swallowed up by Christ in his owne person for our good, he gave a great way to death,
Mark I beseech you how death is swallowed up by christ in his own person for our good, he gave a great Way to death,
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for death seised on him upon the crosse, death severeth soule from body, death had him in his owne cabinet, his grave for three daies;
for death seized on him upon the cross, death severeth soul from body, death had him in his own cabinet, his grave for three days;
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nay this great King and tyrant death, had a great conquest over Christ himselfe; but here was the glory of this victory;
nay this great King and tyrant death, had a great conquest over christ himself; but Here was the glory of this victory;
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when death this great conquerour of the world had Christ upon the crosse, and in his owne dominion, in the grave, where he rules and raignes, consuming and swallowing up all, death was faine to give up all,
when death this great conqueror of the world had christ upon the cross, and in his own dominion, in the grave, where he rules and reigns, consuming and swallowing up all, death was feign to give up all,
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and Satan thought to have had a great morsell when he devoured Christ;
and Satan Thought to have had a great morsel when he devoured christ;
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but there was an hooke in his divine power that catched him, that when he thought to have swallowed up Christ was swallowed up himselfe, his head was then broken;
but there was an hook in his divine power that catched him, that when he Thought to have swallowed up christ was swallowed up himself, his head was then broken;
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he never had such a blow, as by Christ on the crosse, when he was overcome being a scorne of the world visibly,
he never had such a blow, as by christ on the cross, when he was overcome being a scorn of the world visibly,
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yet invisibly in Gods acceptation of that sacrifice, and in a spirit of faith:
yet invisibly in God's acceptation of that sacrifice, and in a Spirit of faith:
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Christ triumpheth over Satan, death was subdued even in his owne kingdome, and that makes the victory great.
christ Triumpheth over Satan, death was subdued even in his own Kingdom, and that makes the victory great.
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1038
Death by seising on Christ without right, Christ hath freed us from the evill of death when it had right to us:
Death by seizing on christ without right, christ hath freed us from the evil of death when it had right to us:
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Death hath lost all its right by fastening on Christ, and so is become as a Drone without a sting;
Death hath lost all its right by fastening on christ, and so is become as a Drone without a sting;
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so the great swallower of all is swallowed up it selfe at last by Christ. Now for comfortable use of it.
so the great swallower of all is swallowed up it self At last by christ. Now for comfortable use of it.
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First, let us consider that God oftentimes giveth a great deale of way to his greatest enemies: First, let us Consider that God oftentimes gives a great deal of Way to his greatest enemies:
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God useth a stratagem of retiring, he seemes to retire and give liberty to his enemies, God uses a stratagem of retiring, he seems to retire and give liberty to his enemies,
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but it is to triumph and trample upon them with greater shame, he will tread them to dust afterward;
but it is to triumph and trample upon them with greater shame, he will tread them to dust afterwards;
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Christ gave death a great deale of liberty, he was crucified and tormented, then had to the grave, and there he lay:
christ gave death a great deal of liberty, he was Crucified and tormented, then had to the grave, and there he lay:
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And this was to raise a greater triumph over this great prevailer, over the world and death it selfe.
And this was to raise a greater triumph over this great prevailer, over the world and death it self.
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It is continued so in the Church:
It is continued so in the Church:
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Doth not he give way to the enemies of the Church, they may come to say ahah, ahah, so would we have it.
Does not he give Way to the enemies of the Church, they may come to say Ahah, Ahah, so would we have it.
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Now the poore children of God are where we would have them, but then comes suddaine destruction:
Now the poor children of God Are where we would have them, but then comes sudden destruction:
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1049
God to make his victory more glorious, and more to discover their cruelty, comes upon them when they be in the top of pleasure,
God to make his victory more glorious, and more to discover their cruelty, comes upon them when they be in the top of pleasure,
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and the Church in the bottome of abasement;
and the Church in the bottom of abasement;
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then God swalloweth up all in victory, as Christ did death when it seemed to have bin it selfe victorious.
then God swalloweth up all in victory, as christ did death when it seemed to have been it self victorious.
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This is a very comfortable consideration, for if death be overcome when it seem'd to overcome Christ, what need wee feare any other enemy? Christ hath broken the net as an Eagle or great bird,
This is a very comfortable consideration, for if death be overcome when it seemed to overcome christ, what need we Fear any other enemy? christ hath broken the net as an Eagl or great bird,
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and the rest escape by him. You may inlarge this in your owne meditations:
and the rest escape by him. You may enlarge this in your own meditations:
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hee will swallow up death in victory, this is said for the time to come, he wil swallow up death;
he will swallow up death in victory, this is said for the time to come, he will swallow up death;
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but Paul saith it is also past, and swallowed up already; faith saith it is done, and so it is in our head.
but Paul Says it is also past, and swallowed up already; faith Says it is done, and so it is in our head.
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Were it not comfortable now to all true hearted Christians, to heare that the Church fareth better,
Were it not comfortable now to all true hearted Christians, to hear that the Church fareth better,
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and that the enemies were swallowed up, for they be but the instruments of this inferiour death;
and that the enemies were swallowed up, for they be but the Instruments of this inferior death;
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let us get the spirit of faith and see them all conquered, for certainly they shall have the worst at last.
let us get the Spirit of faith and see them all conquered, for Certainly they shall have the worst At last.
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He that hath swallowed up death in victory, will swallow up all that be the cause of death:
He that hath swallowed up death in victory, will swallow up all that be the cause of death:
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And therefore the Scripture speaks of these things as past, Babilon is fallen, as a milstone cast into the bottome of the Sea.
And Therefore the Scripture speaks of these things as past, Babylon is fallen, as a millstone cast into the bottom of the Sea.
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Get a spirit of faith, and wee shall never be much troubled with Babilon; for all the enemies of Christ,
Get a Spirit of faith, and we shall never be much troubled with Babylon; for all the enemies of christ,
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and adherents to that man of sinne must downe, and partake of the judgement threatned in the Revelations; Heaven hath concluded it,
and adherents to that man of sin must down, and partake of the judgement threatened in the Revelations; Heaven hath concluded it,
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and all the policy of Rome and hell cannot disanull it:
and all the policy of Room and hell cannot disannul it:
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they be already swallowed up to faith, and Christ will rule till hee hath put them all under his feet;
they be already swallowed up to faith, and christ will Rule till he hath put them all under his feet;
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which shall be done, not only to destroy them, but to raise himselfe higher, in giving them up to their confusion.
which shall be done, not only to destroy them, but to raise himself higher, in giving them up to their confusion.
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Againe, if death be swallowed up in victory, labour to be one with Christ crucified, for union with him;
Again, if death be swallowed up in victory, labour to be one with christ Crucified, for Union with him;
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begin with union, with Christ crucified. The first union is with Christ abased, and then with Christ glorified:
begin with Union, with christ Crucified. The First Union is with christ abased, and then with christ glorified:
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And therefore labour to see sinne that brought in death, subdued by the power of Christs death in some measure,
And Therefore labour to see sin that brought in death, subdued by the power of Christ death in Some measure,
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and then wee shall have comfort in his death glorified.
and then we shall have Comfort in his death glorified.
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For in my holy mount death is swallowed up, that is, the true Church of Christ, labour to be members of Christ, otherwise death will come as a tyrant indeed, armed with a terrible sting, in his full force to assaile you.
For in my holy mount death is swallowed up, that is, the true Church of christ, labour to be members of christ, otherwise death will come as a tyrant indeed, armed with a terrible sting, in his full force to assail you.
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It is the most terrible thing to see death come armed with the wrath and anger of God,
It is the most terrible thing to see death come armed with the wrath and anger of God,
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and attended with hell and damnation.
and attended with hell and damnation.
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Labour therefore to be one with Christ crucified, to get our sinnes crucified, and our selves partakers of his death:
Labour Therefore to be one with christ Crucified, to get our Sins Crucified, and our selves partakers of his death:
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and then no damnation, no feare of death to them that are in Christ:
and then no damnation, no Fear of death to them that Are in christ:
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they may die, but they are freed from eternall death, and they shall rise againe even as Christs body rose to glory.
they may die, but they Are freed from Eternal death, and they shall rise again even as Christ body rose to glory.
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Get therefore into Christ and desire the power of his death subduing sinne:
Get Therefore into christ and desire the power of his death subduing sin:
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In what measure we grow in that, wee grow in boldnesse and joy, and whatsoever priviledges follow Christ.
In what measure we grow in that, we grow in boldness and joy, and whatsoever privileges follow christ.
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Againe, when wee be in Christ, true members of him, then let us be thankfull to God for this victory, thankfull to Jesus Christ that hath given us victory;
Again, when we be in christ, true members of him, then let us be thankful to God for this victory, thankful to jesus christ that hath given us victory;
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when wee thinke of death, of sinne, of judgement, of hell, of damnation, let us be framed as a Christian should.
when we think of death, of sin, of judgement, of hell, of damnation, let us be framed as a Christian should.
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Now let him (that hath the most terrible and fearfull things in the world as conquered enemies) say, oh blessed be God for Christ,
Now let him (that hath the most terrible and fearful things in the world as conquered enemies) say, o blessed be God for christ,
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and blessed be Christ for dying for us, and by death disarming death of his sting;
and blessed be christ for dying for us, and by death disarming death of his sting;
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that now wee can thinke of it in our judgements quietly; now we can thinke of all these as conquered enemies:
that now we can think of it in our Judgments quietly; now we can think of all these as conquered enemies:
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this is the fruit of Christs death, they are not onely enemies, but friends in Christ:
this is the fruit of Christ death, they Are not only enemies, but Friends in christ:
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Sinne, the remainder of it, the guilt of it, that bindeth over to damnation, is taken away, the remainders of it serve to humble us, make us feele the power of pardon,
Sin, the remainder of it, the guilt of it, that binds over to damnation, is taken away, the remainders of it serve to humble us, make us feel the power of pardon,
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and to desire another world, where we shall be all spirituall; so that death is a part of our joynture.
and to desire Another world, where we shall be all spiritual; so that death is a part of our jointure.
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All things are yours, life, and death; death doth us many excellent services, it is a doore and passage to life;
All things Are yours, life, and death; death does us many excellent services, it is a door and passage to life;
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death is the death of it selfe, destroyeth it selfe:
death is the death of it self, Destroyeth it self:
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Wee never truly live, till wee die, and when wee die, we are past feare of death.
we never truly live, till we die, and when we die, we Are passed Fear of death.
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So that sinne dieth, misery dieth, death dieth;
So that sin Dieth, misery Dieth, death Dieth;
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though it takes us from comforts, and employments, and friends here, yet it is a change to a better place,
though it Takes us from comforts, and employments, and Friends Here, yet it is a change to a better place,
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and better company, and better employments, and better condition, to be in a glorious condition to eternity;
and better company, and better employments, and better condition, to be in a glorious condition to eternity;
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and therefore wee have cause to blesse God in Christ, that tooke our nature, and in our nature disarmed our greatest enemy, sinne,
and Therefore we have cause to bless God in christ, that took our nature, and in our nature disarmed our greatest enemy, sin,
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and so disarmed death, and freed us from the wrath of of God, and hell, and damnation.
and so disarmed death, and freed us from the wrath of of God, and hell, and damnation.
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Oh we can never be thankfull enough for this.
O we can never be thankful enough for this.
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Againe, if death be swallowed up in victory, let us be ashamed of the feare of death, Again, if death be swallowed up in victory, let us be ashamed of the Fear of death,
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because Christ saith he will swallow him up, as he hath already in his own person:
Because christ Says he will swallow him up, as he hath already in his own person:
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Shall wee be afraid of an enemy that is swallowed up in our head, and shall be swallowed up in every one of us? If we cherish feare, we shew we looke not for an interest in this promise;
Shall we be afraid of an enemy that is swallowed up in our head, and shall be swallowed up in every one of us? If we cherish Fear, we show we look not for an Interest in this promise;
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for it is a promise, that in this holy mountaine death shall be swallowed up in victory,
for it is a promise, that in this holy mountain death shall be swallowed up in victory,
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and why should we feare a conquered enemy, none will feare an enemy that is conquered.
and why should we Fear a conquered enemy, none will Fear an enemy that is conquered.
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Object. But how came Christ to feare death, and we not to fear?Object. But how Come christ to Fear death, and we not to Fear?
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Answ. Christ had to deale with death armed with a terrible sting, with sinne, and the wrath of God for sin:Answer christ had to deal with death armed with a terrible sting, with sin, and the wrath of God for since:
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And therefore when he was to die, Father let this cup passe from me. But death is disarmed to us:
And Therefore when he was to die, Father let this cup pass from me. But death is disarmed to us:
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1103
He had to encounter with sinne and the wrath of God, and death in all its strength. But we are not so:
He had to encounter with sin and the wrath of God, and death in all its strength. But we Are not so:
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we are to deale with death like the brazen Serpent, that hath the shape of death, but no sting at all;
we Are to deal with death like the brazen Serpent, that hath the shape of death, but no sting At all;
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Its become a drone ever since it lost its sting in Christ. (Life tooke death, that death might take life) as he said.
Its become a drone ever since it lost its sting in christ. (Life took death, that death might take life) as he said.
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The meaning is, Christs life it selfe tooke death, that wee that were so subject to death, that we were death it selfe, might take life.
The meaning is, Christ life it self took death, that we that were so Subject to death, that we were death it self, might take life.
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Oh blessed consideration, nothing comparable to the consideration of the death of Christ, it is the death of deaths.
O blessed consideration, nothing comparable to the consideration of the death of christ, it is the death of death's.
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And then againe wee are sure of victory, it is conquered in our head, and shall be in us.
And then again we Are sure of victory, it is conquered in our head, and shall be in us.
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But you say wee are to conflict with the pangs of death, and many troubles meet in death.
But you say we Are to conflict with the pangs of death, and many Troubles meet in death.
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It is true, but it is conquered to faith, and in Christ our head;
It is true, but it is conquered to faith, and in christ our head;
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we must fight, Christ traineth us to overcome death our selves by faith, and then wee are sure of victory.
we must fight, christ traineth us to overcome death our selves by faith, and then we Are sure of victory.
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Joyne these two together, it is conquered in Christ our head, and shall be conquered of us;
Join these two together, it is conquered in christ our head, and shall be conquered of us;
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death keeps our dust, and must give them all againe. Obj. But in the mean time we die.
death keeps our dust, and must give them all again. Object But in the mean time we die.
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Ans. 'Tis so, but we are sure of victory; he will protect us in our combate, that hath conquered for us:Ans. It's so, but we Are sure of victory; he will Pact us in our combat, that hath conquered for us:
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we fight against death and the terror of it, in the strength and faith of his victory; joyne these three together.
we fight against death and the terror of it, in the strength and faith of his victory; join these three together.
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Hee that hath been our Saviour in life, will be so to death, and not exclusively,
He that hath been our Saviour in life, will be so to death, and not exclusively,
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then to leave us but to death, and in death for ever, yea most ready to helpe us in our last conflict.
then to leave us but to death, and in death for ever, yea most ready to help us in our last conflict.
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Indeed to wicked men death is terrible, for he sendeth the devill to fetch them out of the world: Indeed to wicked men death is terrible, for he sends the Devil to fetch them out of the world:
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but for these that be his, he sendeth his Angels to fetch them, and he helps them in their combat:
but for these that be his, he sends his Angels to fetch them, and he helps them in their combat:
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we must not therefore feare overmuch. There is a naturall feare of death, death wrought upon Christ himselfe God-man;
we must not Therefore Fear overmuch. There is a natural Fear of death, death wrought upon christ himself God-man;
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not only death, but such a death, he was to be left of his Father,
not only death, but such a death, he was to be left of his Father,
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and lie under the sense of the wrath of God, the seperation of that soule from the body he tooke upon him was terrible;
and lie under the sense of the wrath of God, the separation of that soul from the body he took upon him was terrible;
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and therefore he saith, If it be possible let this cup passe from me; that was nature, and without it he had not bin true man.
and Therefore he Says, If it be possible let this cup pass from me; that was nature, and without it he had not been true man.
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But that I say, is, that grace may be above nature; death is a time of darknesse, it strips us of earthly comforts, friends, callings, imployments,
But that I say, is, that grace may be above nature; death is a time of darkness, it strips us of earthly comforts, Friends, callings, employments,
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but then comes the eye of faith to lay hold on the victory of Christ in time to come,
but then comes the eye of faith to lay hold on the victory of christ in time to come,
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when death shall be only swallowed up in victory, and then the glorious state to come, to which death bringeth us;
when death shall be only swallowed up in victory, and then the glorious state to come, to which death brings us;
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so that here faith must be above sense, and grace above nature, and therefore I beseech you let us labour for it.
so that Here faith must be above sense, and grace above nature, and Therefore I beseech you let us labour for it.
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There be two sorts of men to whom I would speake a little. First, those that in a kind of bravery seeme to slight death;
There be two sorts of men to whom I would speak a little. First, those that in a kind of bravery seem to slight death;
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men of base spirits as we call them, fooles, vain-glorious spirits, empty spirits.
men of base spirits as we call them, Fools, vainglorious spirits, empty spirits.
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Is there any creature unlesse in Christ, able groundedly to slight so great an enemy as death, armed with a sting of sinne,
Is there any creature unless in christ, able groundedly to slight so great an enemy as death, armed with a sting of sin,
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and attended with hell and damnation? The Romish and divellish spirits are terrible;
and attended with hell and damnation? The Romish and devilish spirits Are terrible;
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but if thy sinnes be not pardoned, it is the most terrible thing in the world to die,
but if thy Sins be not pardoned, it is the most terrible thing in the world to die,
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for there is a gulfe afterwards:
for there is a gulf afterwards:
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what shall we say then, of single Combatants that for vain-glory are prodigall of their lives, that for a foule word, a little disgrace, will venture on this enemy, that is armed with sinne,
what shall we say then, of single Combatants that for vainglory Are prodigal of their lives, that for a foul word, a little disgrace, will venture on this enemy, that is armed with sin,
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and if they dye, they dye in sinne:
and if they die, they die in sin:
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And which is the miserable condition of him that dyes in sinne, his death opens the gate to another death which is eternall.
And which is the miserable condition of him that dies in sin, his death Opens the gate to Another death which is Eternal.
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They say they have repented, but there is no repentance of a sinne to be committed.
They say they have repented, but there is no Repentance of a sin to be committed.
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Canst thou repent of a sinne before it bee committed? that is but a mockery of God.
Canst thou Repent of a sin before it be committed? that is but a mockery of God.
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And what saith the Scripture? Is it not the most terrible judgement under heaven to dye in our sinnes? A man that dyes in sinne, dyes in hell, he goeth from death to hell, and that eternall.
And what Says the Scripture? Is it not the most terrible judgement under heaven to die in our Sins? A man that dies in sin, dies in hell, he Goes from death to hell, and that Eternal.
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I wonder therefore that the wisedome of flesh and bloud should take away mens wit,
I wonder Therefore that the Wisdom of Flesh and blood should take away men's wit,
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and faith, and grace, and all, so much as to slight death, and repentance, as if it were so easie.
and faith, and grace, and all, so much as to slight death, and Repentance, as if it were so easy.
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Now beloved, death is a terrible thing, it hath a sting, and thou shalt know it,
Now Beloved, death is a terrible thing, it hath a sting, and thou shalt know it,
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if thou hast not grace to feele the sting of it whilst thou livest, when thou dyest the sting will revive,
if thou hast not grace to feel the sting of it while thou Livest, when thou Dies the sting will revive,
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then thy Conscience shall awake in hell: Drunkennesse and jollity takes away sense of sinne;
then thy Conscience shall awake in hell: drunkenness and jollity Takes away sense of sin;
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but sinne will revive, and conscience will revive, God hath not put it into us for nought:
but sin will revive, and conscience will revive, God hath not put it into us for nought:
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death is terrible, if not disarmed before hand.
death is terrible, if not disarmed before hand.
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And if thou goe about to dye without disarming it before, it will not be out-faced.
And if thou go about to die without disarming it before, it will not be outfaced.
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It is not an enemy to be scorned and slighted; and therefore be Christians in good earnest, else leave profession, and perish eternally; for wee must all dye;
It is not an enemy to be scorned and slighted; and Therefore be Christians in good earnest, Else leave profession, and perish eternally; for we must all die;
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and it is a greater matter than we take it:
and it is a greater matter than we take it:
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but if we be true Christians, it is the sweetest thing in the world, an end of all misery, a beginning of true happinesse,
but if we be true Christians, it is the Sweetest thing in the world, an end of all misery, a beginning of true happiness,
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an inlet to whatsoever is comfortable;
an inlet to whatsoever is comfortable;
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blessed are they that are in the Lord by faith, and them that dye in the Lord, their death is better than the day of life:
blessed Are they that Are in the Lord by faith, and them that die in the Lord, their death is better than the day of life:
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Our Birth-day brings us into misery;
Our Birthday brings us into misery;
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and therefore let me speak to true Christians, and bid them be ashamed of fearing death too much, which of an enemy is become a reconciled friend.
and Therefore let me speak to true Christians, and bid them be ashamed of fearing death too much, which of an enemy is become a reconciled friend.
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This may in the next place yeeld great consolation to those that are in Christ Jesus, that death by Christ is swallowed up in victory;
This may in the next place yield great consolation to those that Are in christ jesus, that death by christ is swallowed up in victory;
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and the rather, because the holy Ghost meaneth more than a bare victory over death: Death is not onely subdued, but is made a friend to us. and the rather, Because the holy Ghost means more than a bore victory over death: Death is not only subdued, but is made a friend to us.
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As Psalme 110. it is said his enemies shall bee his footstoole. Now a footstoole is not onely trampled upon, but an helpe to rise:
As Psalm 110. it is said his enemies shall be his footstool. Now a footstool is not only trampled upon, but an help to rise:
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And so death is not onely subdued, but it advanceth Gods Children, and raiseth them higher.
And so death is not only subdued, but it Advanceth God's Children, and Raiseth them higher.
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It is not onely an enemy, but a reconciled friend; for he doth that which no friend in the world can doe;
It is not only an enemy, but a reconciled friend; for he does that which no friend in the world can do;
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It ends all our misery, and is the inlet into all happinesse for eternity:
It ends all our misery, and is the inlet into all happiness for eternity:
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And whatsoever it strips us of here, it giveth us advantage of better in another world.
And whatsoever it strips us of Here, it gives us advantage of better in Another world.
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It cuts off our pleasures, and profits, and Company, and Callings here;
It cuts off our pleasures, and profits, and Company, and Callings Here;
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but what is that to our blessed change afterward, to our praysing of God for ever, to the Company of blessed soules,
but what is that to our blessed change afterwards, to our praising of God for ever, to the Company of blessed Souls,
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and the profits, and pleasures at the right hand of God for evermore? And therefore it is not onely conquered,
and the profits, and pleasures At the right hand of God for evermore? And Therefore it is not only conquered,
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but to shew the excellency of his power, hee hath made it a friend of an enemy,
but to show the excellency of his power, he hath made it a friend of an enemy,
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and the best friend in the world. It indeed seperates soule from body, but it joyneth the soule to Christ;
and the best friend in the world. It indeed separates soul from body, but it Joineth the soul to christ;
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so that the conjunction wee have by it, is better than the separation, if the Conjunction makes us partake of our desire.
so that the conjunction we have by it, is better than the separation, if the Conjunction makes us partake of our desire.
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I desire to be dissolved, saith St. Paul, but that is not well translated; I desire to depart, and to be with Christ, which is best of all:
I desire to be dissolved, Says Saint Paul, but that is not well translated; I desire to depart, and to be with christ, which is best of all:
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so that it is not onely, not an enemy, but a friend;
so that it is not only, not an enemy, but a friend;
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and therefore the Apostle makes it our joyncture, part of our portion, all things are yours.
and Therefore the Apostle makes it our joyncture, part of our portion, all things Are yours.
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Why? you are Christs, and Christ is Gods: what are ours? things present, things to come, life, death:
Why? you Are Christ, and christ is God's: what Are ours? things present, things to come, life, death:
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And well may death be ours, because sinne is our enemy;
And well may death be ours, Because sin is our enemy;
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that remainder that is kept in our nature to exercise us, and humble us, and fit us for grace,
that remainder that is kept in our nature to exercise us, and humble us, and fit us for grace,
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as Austin saith, I dare be bold to say, it is profitable for some to fall, to make them more carefull and watchfull, and to prize mercy more:
as Austin Says, I Dare be bold to say, it is profitable for Some to fallen, to make them more careful and watchful, and to prize mercy more:
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so that not only Death, but sinne and the devill himselfe is ours; for his plots are for our good:
so that not only Death, but sin and the Devil himself is ours; for his plots Are for our good:
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God over-shooteth him in his owne Bow. Hee will give them over to Satan, saith the Apostle, that they may learne not to blaspheme:
God overshooteth him in his own Bow. He will give them over to Satan, Says the Apostle, that they may Learn not to Blaspheme:
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yet though they have a spirit of blasphemy by the humbling of their bodies, they be taught not to blaspheme,
yet though they have a Spirit of blasphemy by the humbling of their bodies, they be taught not to Blaspheme,
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so that not onely death, but sinne, and hee that brought sinne into the World, the Devill, are become our friends.
so that not only death, but sin, and he that brought sin into the World, the devil, Are become our Friends.
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This being so, it may be for speciall comfort, that wee not feare the King of Feares.
This being so, it may be for special Comfort, that we not Fear the King of Fears.
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The Devill hath great advantage by this affection of feare, when it is set upon this object Death: Overcome death, and all troubles are overcome;
The devil hath great advantage by this affection of Fear, when it is Set upon this Object Death: Overcome death, and all Troubles Are overcome;
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who will fear any thing that hath given up himself to God? Skin for skin,
who will Fear any thing that hath given up himself to God? Skin for skin,
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and all that a man hath, will he give for his life. The Devill knoweth that well enough;
and all that a man hath, will he give for his life. The devil Knoweth that well enough;
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Therefore feare not, saith Christ, them that can kill the body: feare causeth snares, saith Solomon, snares of Conscience:
Therefore Fear not, Says christ, them that can kill the body: Fear Causes snares, Says Solomon, snares of Conscience:
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But if a man hath overcome the the fear of death once, what more is to be done? What if they take away life, they cannot take away that that is better than life, the favor of God.
But if a man hath overcome thee the Fear of death once, what more is to be done? What if they take away life, they cannot take away that that is better than life, the favour of God.
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If we dye in the Lord, we dye in the favor of God, which is better than life;
If we die in the Lord, we die in the favour of God, which is better than life;
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and we shall be found in the Lord at the day of judgement, and shall bee for ever with the Lord in heaven;
and we shall be found in the Lord At the day of judgement, and shall be for ever with the Lord in heaven;
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and therfore this is a ground of resolution in good causes, notwithstanding all threats whatsoever, because death it selfe is swallowed up in victory.
and Therefore this is a ground of resolution in good Causes, notwithstanding all Treats whatsoever, Because death it self is swallowed up in victory.
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The worst the world can doe, is to take away this Nature of ours, when they have done that they have done all they can;
The worst the world can do, is to take away this Nature of ours, when they have done that they have done all they can;
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and when they have done that, they have done a pleasure.
and when they have done that, they have done a pleasure.
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That is not to be feared, saith Tertullian, that frees us from all that is to be feared.
That is not to be feared, Says Tertullian, that frees us from all that is to be feared.
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What is to be feared in the world? every sicknesse, every disgrace; why ▪ death frees us from all.
What is to be feared in the world? every sickness, every disgrace; why ▪ death frees us from all.
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We doe see every day takes away a peece of ones life, and when death commeth it overthroweth it selfe;
We do see every day Takes away a piece of ones life, and when death comes it Overthroweth it self;
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for the soule goeth presently to the place of happinesse, the body sleepeth awhile, and death hath no more power.
for the soul Goes presently to the place of happiness, the body Sleepeth awhile, and death hath no more power.
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He that beleeveth in mee, saith Christ, hee shall not see death, but is past from death to life. He that Believeth in me, Says christ, he shall not see death, but is passed from death to life.
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He shall not see spirituall death; but as he lives in Christ, shall dye in Christ, and rise againe in Christ:
He shall not see spiritual death; but as he lives in christ, shall die in christ, and rise again in christ:
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He that hath the life of grace begun, shall have it consummate without interruption.
He that hath the life of grace begun, shall have it consummate without interruption.
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Its a point of wonderfull Comfort, that death is so overcome that we bee in heaven already:
Its a point of wonderful Comfort, that death is so overcome that we be in heaven already:
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And it is no hard speech, but stands with the truth of other points;
And it is no hard speech, but Stands with the truth of other points;
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for are not Christ, and we all one, his body is there, and is not he the head of his mysticall body? hee that carried his naturall body, will not hee carry his mysticall body thither too? will hee bee in piece-meale in heaven? Therefore we are in heaven already the best part of us:
for Are not christ, and we all one, his body is there, and is not he the head of his mystical body? he that carried his natural body, will not he carry his mystical body thither too? will he be in piecemeal in heaven? Therefore we Are in heaven already the best part of us:
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We are represented in heaven, for Christ represents us there as the Husband doth the Wife.
We Are represented in heaven, for christ represents us there as the Husband does the Wife.
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He hath taken up Heaven for us. Christ cannot be divided, as Austine saith; we sit in heavenly places already with Christ.
He hath taken up Heaven for us. christ cannot be divided, as Augustine Says; we fit in heavenly places already with christ.
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And what a comfort is this, that while wee live we are in heaven, and that death cannot hinder us from our Resurrection, which is the restoring of all things.
And what a Comfort is this, that while we live we Are in heaven, and that death cannot hinder us from our Resurrection, which is the restoring of all things.
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And therefore, as the Apostle saith, Comfort one another with these things. These things indeed have much comfort in them.
And Therefore, as the Apostle Says, Comfort one Another with these things. These things indeed have much Comfort in them.
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Let us labour then to bee comfortable, (this use the Apostle makes of it,) and fruitfull in our places, upon consideration of the victory we have by Christ, 1 Cor. 15. It is an excellent Chapter that largely proveth Christs victory,
Let us labour then to be comfortable, (this use the Apostle makes of it,) and fruitful in our places, upon consideration of the victory we have by christ, 1 Cor. 15. It is an excellent Chapter that largely Proves Christ victory,
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as the cause of our victory, because hee is the first fruit that sanctifieth all the rest.
as the cause of our victory, Because he is the First fruit that Sanctifieth all the rest.
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Finally my bretheren bee constant, immoveable, alwayes abound in the works of the Lord, knowing that your labour is not in vaine in the Lord. Finally my brethren be constant, immoveable, always abound in the works of the Lord, knowing that your labour is not in vain in the Lord.
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He raiseth that exhortation of fruitfulnesse and constancy, from this very ground of the victory Christ hath gotten by death:
He Raiseth that exhortation of fruitfulness and constancy, from this very ground of the victory christ hath got by death:
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O Death where is thy Sting? O Grave where is thy Victory? thanks bee to God through Jesus Christ. Oh Death where is thy Sting? O Grave where is thy Victory? thanks bee to God through jesus christ.
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And therefore be constant, immovable, alwayes abounding in the worke of the Lord, knowing that your labour shall not be in vaine in the Lord:
And Therefore be constant, immovable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord:
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Make that use the Apostle doth of fruitfulnesse to God for Christ, that we can thinke of death,
Make that use the Apostle does of fruitfulness to God for christ, that we can think of death,
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and sinne, the devill, and all his malice, and not be afraid, yea thinke of them all with comfort, that we be not onely freed from their tyranny, but they bee our friends.
and sin, the Devil, and all his malice, and not be afraid, yea think of them all with Comfort, that we be not only freed from their tyranny, but they be our Friends.
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Christ hath the Key of Hell and Death; a saying taken from the custome of Governours that carryed the Key:
christ hath the Key of Hell and Death; a saying taken from the custom of Governors that carried the Key:
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he hath the Government and Command of Hell and Death.
he hath the Government and Command of Hell and Death.
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Now if Christ hath command of Death, he will not suffer Death to hurt his Members,
Now if christ hath command of Death, he will not suffer Death to hurt his Members,
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or triumph alwayes over them, he will keep them in the grave.
or triumph always over them, he will keep them in the grave.
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Our bodies are safe in the grave, the dust is fitted for a heavenly, for another manner of body than we have now,
Our bodies Are safe in the grave, the dust is fitted for a heavenly, for Another manner of body than we have now,
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and Christ that hath the Key will let them out againe:
and christ that hath the Key will let them out again:
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Therefore trust awhile till times of restoring come, and then we shall have a glorious soule,
Therefore trust awhile till times of restoring come, and then we shall have a glorious soul,
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and glorious body, as the Apostle saith. I beseech you think of these things, and get comfort against the evill day:
and glorious body, as the Apostle Says. I beseech you think of these things, and get Comfort against the evil day:
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And to that end, be sure to get into Christ, that wee may bee in Christ, living,
And to that end, be sure to get into christ, that we may be in christ, living,
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and dying, and bee found in Christ: For what saith the Scripture, Blessed are they that dye in the Lord.
and dying, and be found in christ: For what Says the Scripture, Blessed Are they that die in the Lord.
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It is an argument of blessednesse to dye for the Lord, but if it be not in the Lord, it is to no purpose. It is an argument of blessedness to die for the Lord, but if it be not in the Lord, it is to no purpose.
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If there is granted this happinesse of dying for the Lord, it is well: but blessed are they that dye in the Lord.
If there is granted this happiness of dying for the Lord, it is well: but blessed Are they that die in the Lord.
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Why? they rest from their labour. Death takes them off from their labours; All their good Workes goe to heaven with them:
Why? they rest from their labour. Death Takes them off from their labours; All their good Works go to heaven with them:
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So saith the Spirit, whatsoever the Flesh saith;
So Says the Spirit, whatsoever the Flesh Says;
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and there is no resting till that time, their life is full of troubles and combers,
and there is no resting till that time, their life is full of Troubles and combers,
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and therefore labour to get assurance that wee are in Christ, that wee bee in Christ,
and Therefore labour to get assurance that we Are in christ, that we be in christ,
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and dye in Christ, and then, there is no condemnation to them that are in Christ.
and die in christ, and then, there is no condemnation to them that Are in christ.
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How besotted are wee to put away preparation of Death till it comes;
How besotted Are we to put away preparation of Death till it comes;
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he that forgets Christ, and getting into Christ all his life time, it is Gods just judgment that he should forget himself in death. he that forgets christ, and getting into christ all his life time, it is God's just judgement that he should forget himself in death.
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We see how a villaine that hath no care of his owne life, may have power of another mans life.
We see how a villain that hath no care of his own life, may have power of Another men life.
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And therefore labour to bee ingraffed into Christ by faith, and that we may know it by the Spirit of Christ prevailing in us over our naturall Corruptions more and more.
And Therefore labour to be Ingrafted into christ by faith, and that we may know it by the Spirit of christ prevailing in us over our natural Corruptions more and more.
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As the Apostle saith, There is no condemnation to them that are in Christ;
As the Apostle Says, There is no condemnation to them that Are in christ;
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for the spirit of life, the Law of the Spirit of life which is in Christ, hath freed me from the Law of sinne and death, the condemning law of sinne.
for the Spirit of life, the Law of the Spirit of life which is in christ, hath freed me from the Law of sin and death, the condemning law of sin.
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If the Law of the spirit of life which is in Christ the head be in us in any measure, it frees us from the condemning law of sinne, that it carrieth us not whither it would;
If the Law of the Spirit of life which is in christ the head be in us in any measure, it frees us from the condemning law of sin, that it Carrieth us not whither it would;
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then wee may say with comfort, There is no condemnation to them that are in Christ;
then we may say with Comfort, There is no condemnation to them that Are in christ;
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for the law of the spirit of life in Christ, hath freed us from the condemning, tyrannizing law of sinne and death. Sinne hath no Law;
for the law of the Spirit of life in christ, hath freed us from the condemning, tyrannizing law of sin and death. Sin hath no Law;
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It is in us as a subdued Rebell, but it sets not up a Throne. It is in us as a subdued Rebel, but it sets not up a Throne.
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Some hope to bee saved by Christ, and yet they set up sinne a Throne in the soule:
some hope to be saved by christ, and yet they Set up sin a Throne in the soul:
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Sinne biddeth them defile themselves, and they must obey it;
Sin bids them defile themselves, and they must obey it;
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This is a wofull estate, how can they expect to dye in the Lord? but such as are freed by the Law of the Spirit of life. New Lords new Lawes:
This is a woeful estate, how can they expect to die in the Lord? but such as Are freed by the Law of the Spirit of life. New lords new Laws:
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When Kings Conquer, they bring fundamentall Lawes;
When Kings Conquer, they bring fundamental Laws;
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and when wee are taken from Satans Kingdome into the Kingdome of Christ, the fundamentall Lawes are then altered.
and when we Are taken from Satan Kingdom into the Kingdom of christ, the fundamental Laws Are then altered.
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Christ by his Spirit sets up a Law of believing, and praying, and doing good, and abstaining from evill:
christ by his Spirit sets up a Law of believing, and praying, and doing good, and abstaining from evil:
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the Law of the Spirit of life frees us from the Law of sinne and death.
the Law of the Spirit of life frees us from the Law of sin and death.
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I beseech you inlarge these things in your thoughts; They bee things wee must all have use of beforehand, against the evill day.
I beseech you enlarge these things in your thoughts; They be things we must all have use of beforehand, against the evil day.
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It should bee comfortable and usefull to us all, to heare that our enemy, our greatest enemy Death, is swallowed up in victory.
It should be comfortable and useful to us all, to hear that our enemy, our greatest enemy Death, is swallowed up in victory.
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And yet there's more comfort in the Text.
And yet there's more Comfort in the Text.
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THE Fifth Sermon. ISAIAH 25. 8. And all teares shall be wiped away from all faces.
THE Fifth Sermon. ISAIAH 25. 8. And all tears shall be wiped away from all faces.
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NOt only death shall be swallowed up in victory, but God will wipe away all tears from all eyes;
NOt only death shall be swallowed up in victory, but God will wipe away all tears from all eyes;
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Religion shall be religion, good things shall be good things, nothing shall go under false notions, all tears shall be wiped away;
Religion shall be Religion, good things shall be good things, nothing shall go under false notions, all tears shall be wiped away;
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we have now many causes of teares. In the world there is continuall raising of clouds that distill into drops of teares;
we have now many Causes of tears. In the world there is continual raising of Clouds that distil into drops of tears;
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had we nothing without us to raise a vapour to be distil'd in teares, we are able to raise up mists from our owne mists, from our owne doubts and conflicts within.
had we nothing without us to raise a vapour to be distilled in tears, we Are able to raise up mists from our own mists, from our own doubts and conflicts within.
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As we should weepe for our owne sinnes, so for the sinnes of others;
As we should weep for our own Sins, so for the Sins of Others;
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as wee may see in Jeremy, where the Prophet saith, Oh that my head were a fountaine of teares, that I might weepe continually for the sinnes of my people.
as we may see in Jeremiah, where the Prophet Says, O that my head were a fountain of tears, that I might weep continually for the Sins of my people.
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And indeed good men are easie to weepe, as the heathen man observeth; And indeed good men Are easy to weep, as the heathen man observeth;
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they are easie to lament, not onely for their own sinnes, but the sinnes and misery of another.
they Are easy to lament, not only for their own Sins, but the Sins and misery of Another.
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Our blessed Saviour himselfe, we never read that he laughed, wee have heard that he wept,
Our blessed Saviour himself, we never read that he laughed, we have herd that he wept,
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and for his very enemies, Oh Jerusalem, Jerusalem; He shed teares for them that shed his bloud.
and for his very enemies, O Jerusalem, Jerusalem; He shed tears for them that shed his blood.
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Teares were maine evidences of Christs sweetnesse of disposition;
Tears were main evidences of Christ sweetness of disposition;
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as that hee would become man, and a curse, and die for us, and that he would make so much of little children,
as that he would become man, and a curse, and die for us, and that he would make so much of little children,
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and call all to him that were weary and heavy laden; that hee never refused any that came to him.
and call all to him that were weary and heavy laden; that he never refused any that Come to him.
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Hee that wept specially for the miseries and afflictions; this shewed his gracious and sweet disposition:
He that wept specially for the misery's and afflictions; this showed his gracious and sweet disposition:
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And that in heaven, he is so full of sympathies in glory, that when Paul persecuted the Church, Why dost thou persecute me? So though he is free from passion in heaven, he is not free from compassion, from sympathie with his Church.
And that in heaven, he is so full of sympathies in glory, that when Paul persecuted the Church, Why dost thou persecute me? So though he is free from passion in heaven, he is not free from compassion, from Sympathy with his Church.
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And so every child of God is ready, not onely to grieve for his own sinnes,
And so every child of God is ready, not only to grieve for his own Sins,
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and the miserie that followeth them, but the sins and miseries of others.
and the misery that follows them, but the Sins and misery's of Others.
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Mine eyes gush out with rivers of teares, saith the Prophet David, when hee saw that men brake the law of God, whom he loved. Mine eyes gush out with Rivers of tears, Says the Prophet David, when he saw that men brake the law of God, whom he loved.
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A true naturall child takes to heart the disgrace of his father; if we be not grieved to see our father disgraced, wee are bastards, not sonnes.
A true natural child Takes to heart the disgrace of his father; if we be not grieved to see our father disgraced, we Are bastards, not Sons.
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They that make a sport of sinne, what are they? Alas, they have not one sparke of the spirit of adoption:
They that make a sport of sin, what Are they? Alas, they have not one spark of the Spirit of adoption:
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they are not children, who rejoyce at that at which they should grieve.
they Are not children, who rejoice At that At which they should grieve.
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So Saint Paul, I have told you often, and now tell you weeping, there be many enemies of the crosse of Christ;
So Saint Paul, I have told you often, and now tell you weeping, there be many enemies of the cross of christ;
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When he saw some men preach against, and others enemies of the crosse of Christ, whose end is damnation, hee telleth them of it weeping.
When he saw Some men preach against, and Others enemies of the cross of christ, whose end is damnation, he Telleth them of it weeping.
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Wee have cause therefore to mourne for the sinnes of others, and for the miseries of others;
we have cause Therefore to mourn for the Sins of Others, and for the misery's of Others;
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whether we respect God, or the Church, or our selves. First, the love of God moveth us to weepe when wee see him dishonored:
whither we respect God, or the Church, or our selves. First, the love of God moves us to weep when we see him dishonoured:
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If we love the Church, we should mourne for any sinnes that may prejudice their salvation. If we love the Church, we should mourn for any Sins that may prejudice their salvation.
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Doth it not pitty any man to see an Oxe go to slaughter; to see a man of parts otherwise, by sinning against conscience, going to slaughter; Does it not pity any man to see an Ox go to slaughter; to see a man of parts otherwise, by sinning against conscience, going to slaughter;
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to see an ordinary swearer, an uncleane person, a prophane wretch, covering himselfe with pride as a garment, scorning God, and the world, and all.
to see an ordinary swearer, an unclean person, a profane wretch, covering himself with pride as a garment, scorning God, and the world, and all.
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Can a Christian looke upon this, see flesh and blood, like himself, under the Gospell, under a cursed condition unavoidable, without serious repentance, and not be affected with it? Can a man see a poore Asse fall under a burthen,
Can a Christian look upon this, see Flesh and blood, like himself, under the Gospel, under a cursed condition unavoidable, without serious Repentance, and not be affected with it? Can a man see a poor Ass fallen under a burden,
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and not helpe to take it up, and yet see man falling to hell, and not be affected with it? Thus we see wee have cause enough of teares:
and not help to take it up, and yet see man falling to hell, and not be affected with it? Thus we see we have cause enough of tears:
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And as there is cause, so we should be sensible;
And as there is cause, so we should be sensible;
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we ought to take to heart the afflictions of Joseph; hee is a dead man that hath not sense in this kinde.
we ought to take to heart the afflictions of Joseph; he is a dead man that hath not sense in this kind.
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If wee go to the body and state, or any thing about a man, there is cause of griefe;
If we go to the body and state, or any thing about a man, there is cause of grief;
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hath not every member many diseases? and is not our lives a kind of hospitall, some sicke of one thing, some of another? But as there is cause wee should bee sensible of it, wee are flesh and not stones,
hath not every member many diseases? and is not our lives a kind of hospital, Some sick of one thing, Some of Another? But as there is cause we should be sensible of it, we Are Flesh and not stones,
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therefore it is a sottish opinion, to be stockish and brutish; as if to outface sorrow and griefe were a glory.
Therefore it is a sottish opinion, to be stockish and brutish; as if to outface sorrow and grief were a glory.
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When our Saviour was sent into the world, Christi dolor, dolor maximus, there were no patience without sensiblenesse;
When our Saviour was sent into the world, Christ dolour, dolour Maximus, there were no patience without sensibleness;
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away then with that iron, that flinty Phylosophy, that thinks it a vertue to be stupid:
away then with that iron, that flinty Philosophy, that thinks it a virtue to be stupid:
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And as the Apostle saith, Romans 1. 31. without naturall affections:
And as the Apostle Says, Romans 1. 31. without natural affections:
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He counteth it the greatest judgement of God upon the soule, yet they would have it a vertue.
He counteth it the greatest judgement of God upon the soul, yet they would have it a virtue.
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Why should I smite them any more saith God ? they have no sense, no feeling.
Why should I smite them any more Says God? they have no sense, no feeling.
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The proud Phylosopher thought it was not phylosophicall to weepe; a proud stoicall humor, but Christians desire it.
The proud Philosopher Thought it was not Philosophical to weep; a proud stoical humour, but Christians desire it.
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And therefore we ought to labour to be more sensible, that we might make our peace,
And Therefore we ought to labour to be more sensible, that we might make our peace,
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and reverence the justice of God, and be more sensible of him afterwards. It is most true, that Sapiens miser, plus miser;
and Reverence the Justice of God, and be more sensible of him afterwards. It is most true, that Sapiens miser, plus miser;
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the more wise any man is, the more sensible of misery:
the more wise any man is, the more sensible of misery:
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And therefore of all men, the best men have most griefe, because they have most quicke senses, they be not stupified with insensibility,
And Therefore of all men, the best men have most grief, Because they have most quick Senses, they be not Stupified with insensibility,
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and resolutenesse, to beare it bravely as the world; but they apprehend with griefe, the cause of griefe.
and resoluteness, to bear it bravely as the world; but they apprehend with grief, the cause of grief.
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And as they have a more sanctified judgement than other men, so they have a more wise affection of love,
And as they have a more sanctified judgement than other men, so they have a more wise affection of love,
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and a quicker life of grace; where life is, there is sense: and where there is a cleare sight, or cause of griefe, there is most griefe.
and a quicker life of grace; where life is, there is sense: and where there is a clear sighed, or cause of grief, there is most grief.
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Therefore the best men have most griefe, because they be most judicious, most loving. Then they have most grace to beare it out of all others;
Therefore the best men have most grief, Because they be most judicious, most loving. Then they have most grace to bear it out of all Others;
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therefore considering there is cause in our selves, and in others of griefe continually, wee ought to labour to be sensible of it, else it were no favour to have teares wiped away.
Therefore considering there is cause in our selves, and in Others of grief continually, we ought to labour to be sensible of it, Else it were no favour to have tears wiped away.
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So that there is cause of teares, and teares is a duty of Christians, sensible of the cause both of sinne and misery, upon one, and another.
So that there is cause of tears, and tears is a duty of Christians, sensible of the cause both of sin and misery, upon one, and Another.
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And as it is an unavoidable griefe, so it is good wee should grieve:
And as it is an unavoidable grief, so it is good we should grieve:
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we must stoope to Gods course, we must bring our hearts to it, and pray, (that since our necessities and sins doe call for this dispensation, that we must under correction, he will make us sensible of his rod) that he would make good his Covenant of grace, to take away our stony hearts, we must stoop to God's course, we must bring our hearts to it, and pray, (that since our necessities and Sins do call for this Dispensation, that we must under correction, he will make us sensible of his rod) that he would make good his Covenant of grace, to take away our stony hearts,
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and give us hearts of flesh, that we may be sensible. Most of graces are founded upon affection;
and give us hearts of Flesh, that we may be sensible. Most of graces Are founded upon affection;
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and all graces are but affections sanctified:
and all graces Are but affections sanctified:
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what would become of grace, if wee had not affections? therefore as there is cause of griefe,
what would become of grace, if we had not affections? Therefore as there is cause of grief,
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and teares from griefe, wee ought to grieve. It is a condition, and a duty; a condition following misery, and a duty following our condition.
and tears from grief, we ought to grieve. It is a condition, and a duty; a condition following misery, and a duty following our condition.
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Take heed of that which hinders sensiblenesse of troubles and judgement, that is, hardnesse of heart, forgetfulnesse, studying to put away sorrow with sinne:
Take heed of that which hinders sensibleness of Troubles and judgement, that is, hardness of heart, forgetfulness, studying to put away sorrow with sin:
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For we ought to be sensible, and ought to labour to be sensible, to know the meaning of every crosse in our selves, and others.
For we ought to be sensible, and ought to labour to be sensible, to know the meaning of every cross in our selves, and Others.
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But suppose wee have crosses, and we must be sensible of them, then it followeth, God will wipe away all teares from our eyes.
But suppose we have Crosses, and we must be sensible of them, then it follows, God will wipe away all tears from our eyes.
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Is there nothing for the present, no ground of comfort? yes.
Is there nothing for the present, no ground of Comfort? yes.
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As we ought to be sensible of griefe, so we ought to be sensible of matter of joy for the present, specially if we consider the time to come.
As we ought to be sensible of grief, so we ought to be sensible of matter of joy for the present, specially if we Consider the time to come.
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The life of a Christian is a strange kind of life; hee ought to grieve, and he ought to joy;
The life of a Christian is a strange kind of life; he ought to grieve, and he ought to joy;
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hee hath occasion of both, and hee ought to entertaine both: for that that wee ought to aime at specially is joy;
he hath occasion of both, and he ought to entertain both: for that that we ought to aim At specially is joy;
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and if we grieve, it is that afterwards wee might joy.
and if we grieve, it is that afterwards we might joy.
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We must be sensible of any affliction, that wee might joy afterwards, and wee ought to labour for it:
We must be sensible of any affliction, that we might joy afterwards, and we ought to labour for it:
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For is not the joy of the Lord our strength? Are not we fit to doe service,
For is not the joy of the Lord our strength? are not we fit to do service,
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when our spirits are most inlarged? And is it not a credit to Religion, when we walke in comfort of the holy Ghost? Is it not a scandall,
when our spirits Are most enlarged? And is it not a credit to Religion, when we walk in Comfort of the holy Ghost? Is it not a scandal,
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when we droope under the crosse? Wee ought to be sensible, yet not so, as to forget matter of joy and comfort.
when we droop under the cross? we ought to be sensible, yet not so, as to forget matter of joy and Comfort.
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And therefore as wee ought to grieve, so wee ought when we have grieved, to keep up the soule with consideration of joy for the present as much as wee can, yea, to picke out matter of comfort from the very crosse.
And Therefore as we ought to grieve, so we ought when we have grieved, to keep up the soul with consideration of joy for the present as much as we can, yea, to pick out matter of Comfort from the very cross.
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That is the heart of a Christian, not onely to joy in other matters, but to picke comfort out of griefe.
That is the heart of a Christian, not only to joy in other matters, but to pick Comfort out of grief.
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God suffers me to fall into this or that condition, it is a fruit of his fatherly love;
God suffers me to fallen into this or that condition, it is a fruit of his fatherly love;
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he might suffer me to runne the broad way, to be given up to a reprobate sense and hard heart,
he might suffer me to run the broad Way, to be given up to a Reprobate sense and hard heart,
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but he doth not doe so. Picke out matter of comfort from griefe. Then consider the presence of God in it;
but he does not do so. Pick out matter of Comfort from grief. Then Consider the presence of God in it;
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indeed I have matter of griefe, but I finde God moderating it: It might be farre worse, it is his mercy I am not consumed:
indeed I have matter of grief, but I find God moderating it: It might be Far Worse, it is his mercy I am not consumed:
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I finde God by it doing me good, I finde my selfe better by it, I cannot well be without it.
I find God by it doing me good, I find my self better by it, I cannot well be without it.
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Who would not labour to be sensible of a crosse, when he looketh up to Gods crosse,
Who would not labour to be sensible of a cross, when he looks up to God's cross,
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and justice, and mercy, he hath rather cause to joy, than to grieve in the very crosse it self.
and Justice, and mercy, he hath rather cause to joy, than to grieve in the very cross it self.
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But specially marke what the holy Ghost saith here, wee ought not to be cast downe overmuch with any crosse, considering God will wipe away all teares from our eyes, that is, all naturall teares,
But specially mark what the holy Ghost Says Here, we ought not to be cast down overmuch with any cross, considering God will wipe away all tears from our eyes, that is, all natural tears,
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and the miseries of this life. There shall be no more misery, no more sicknesse, no more trouble.
and the misery's of this life. There shall be no more misery, no more sickness, no more trouble.
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And then all teares that arise from consideration of sinne, and misery following sinne. Death is the accomplishment of all mortification.
And then all tears that arise from consideration of sin, and misery following sin. Death is the accomplishment of all mortification.
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It is a comfort wee shall not alwaies leade this conflicting life, but the warre between the flesh and spirit will be taken up;
It is a Comfort we shall not always lead this conflicting life, but the war between the Flesh and Spirit will be taken up;
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the sense wil be removed, wee shall be out of Satans reach, and the worlds reach one day, which is a great comfort to consider:
the sense will be removed, we shall be out of Satan reach, and the world's reach one day, which is a great Comfort to Consider:
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Whatsoever the cause is, the cause shall be removed ere long.
Whatsoever the cause is, the cause shall be removed ere long.
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If the cause be desertion, for that God leaveth us comfortlesse, wee shall be for ever hereafter with the Lord:
If the cause be desertion, for that God Leaveth us comfortless, we shall be for ever hereafter with the Lord:
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If the cause be separation from friends, why wee shall all meet together ere long, and be for ever in heaven:
If the cause be separation from Friends, why we shall all meet together ere long, and be for ever in heaven:
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If the cause be our owne sinnes, wee shall cease hereafter to offend God, and Christ will be all in all;
If the cause be our own Sins, we shall cease hereafter to offend God, and christ will be all in all;
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Now sin is almost all in all, sinne and corruption beare a great sway in us:
Now since is almost all in all, sin and corruption bear a great sway in us:
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If the matter of our griefe be the sinnes of others, and the afflictions of others;
If the matter of our grief be the Sins of Others, and the afflictions of Others;
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there is no sinne in heaven, no uncleane thing shall enter there.
there is no sin in heaven, no unclean thing shall enter there.
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The soules of perfect men are there, and all are of one mind, there is no opposition to goodnesse, there all shall goe one way, there (howsoever they cannot agree here) all shall have mutuall solace and contentment in one another;
The Souls of perfect men Are there, and all Are of one mind, there is no opposition to Goodness, there all shall go one Way, there (howsoever they cannot agree Here) all shall have mutual solace and contentment in one Another;
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they in us and wee in them, and that for ever;
they in us and we in them, and that for ever;
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you cannot name them, or imagine a cause of teares, but it shall be removed there:
you cannot name them, or imagine a cause of tears, but it shall be removed there:
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Nay, the more teares we have shed here, the more comfort wee shall have. As our troubles are increased here, our consolation shall increase:
Nay, the more tears we have shed Here, the more Comfort we shall have. As our Troubles Are increased Here, our consolation shall increase:
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That wee suffer here, if for a good cause, will worke our eternall and exceeding weight of glory:
That we suffer Here, if for a good cause, will work our Eternal and exceeding weight of glory:
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wee say Aprill showers, bring forth May flowers; It is a common speech from experience of common life.
we say April showers, bring forth May flowers; It is a Common speech from experience of Common life.
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It is true in Religion, the more teares wee shed in the Aprill of our lives, the more sweet comfort we shall have hereafter:
It is true in Religion, the more tears we shed in the April of our lives, the more sweet Comfort we shall have hereafter:
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If no teares are to be shed here, no flowers are to be gather'd there.
If no tears Are to be shed Here, no flowers Are to be gathered there.
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And therefore besides deliverance from trouble, here is comfort, God will take away all cause of griefe,
And Therefore beside deliverance from trouble, Here is Comfort, God will take away all cause of grief,
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and all kindes of griefe whatsoever. And therefore thus think of it. The next thing to be considered is the order.
and all Kinds of grief whatsoever. And Therefore thus think of it. The next thing to be considered is the order.
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First, we must shed teares, and then they must be wiped away: After a storme, a calme; First, we must shed tears, and then they must be wiped away: After a storm, a Cam;
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after sowing in teares, comes reaping in joy. What is the reason of that order? The reason is our owne necessity:
After sowing in tears, comes reaping in joy. What is the reason of that order? The reason is our own necessity:
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we are in such a frame and condition since the fall, that we cannot be put into a good frame of grace without much paine.
we Are in such a frame and condition since the fallen, that we cannot be put into a good frame of grace without much pain.
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The truths of God must crosse us, and afflictions must joyne with them: For the sinnes contracted by pleasure, must be dissolved by paine: Repentance must cost us teares; The truths of God must cross us, and afflictions must join with them: For the Sins contracted by pleasure, must be dissolved by pain: Repentance must cost us tears;
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we may thank our selves if wee have brought our selves to a sinfull course.
we may thank our selves if we have brought our selves to a sinful course.
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For the necessity of this order, a diseased person must not bee cured, till hee feele some smart of the wounds. For the necessity of this order, a diseased person must not be cured, till he feel Some smart of the wounds.
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Againe, consider it is for our increase of comfort afterwards, that God will have us shed teares;
Again, Consider it is for our increase of Comfort afterwards, that God will have us shed tears;
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and then to have our teares wiped away, because we be more sensible of joy, and comfort after sorrow.
and then to have our tears wiped away, Because we be more sensible of joy, and Comfort After sorrow.
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We cannot bee sensible of the joyes of heaven, unlesse wee feele the contrary here:
We cannot be sensible of the Joys of heaven, unless we feel the contrary Here:
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And therefore of all men, heaven will be the most heaven to them that have had their portion of Crosses, and afflictions here.
And Therefore of all men, heaven will be the most heaven to them that have had their portion of Crosses, and afflictions Here.
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First therefore shed teares, and then they must be wiped away, because joy is most sensible.
First Therefore shed tears, and then they must be wiped away, Because joy is most sensible.
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As it is with the wickedest of all men, they be most miserable that have been happiest, As it is with the wickedest of all men, they be most miserable that have been Happiest,
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because their soule is inlarged by their happinesse, to apprehend sorrow more quickly and sensibly; so they that have been most miserable here, shall have most joy hereafter. Now for Use:
Because their soul is enlarged by their happiness, to apprehend sorrow more quickly and sensibly; so they that have been most miserable Here, shall have most joy hereafter. Now for Use:
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Here is not onely the mercies of God in Christ, but the tender mercy; that whereas our life is full of teares, which we have brought upon our selves, Here is not only the Mercies of God in christ, but the tender mercy; that whereas our life is full of tears, which we have brought upon our selves,
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yet God stoops so low as to wipe our eyes, like a father or mother, his mercy is a sweet and tender mercy:
yet God stoops so low as to wipe our eyes, like a father or mother, his mercy is a sweet and tender mercy:
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And as the Psalmist saith, When wee are sick he maketh our beds in our sicknesse.
And as the Psalmist Says, When we Are sick he makes our Beds in our sickness.
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Christ will come, and serve them that watch and serve him; nay hee will attend them, and sup with them.
christ will come, and serve them that watch and serve him; nay he will attend them, and sup with them.
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He is not only mercy and goodnesse, but there be in him bowells of mercy;
He is not only mercy and Goodness, but there be in him bowels of mercy;
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he not onely giveth matter of joy and comfort, but hee will doe like a tender hearted mother, wiping away all teares from our eyes;
he not only gives matter of joy and Comfort, but he will do like a tender hearted mother, wiping away all tears from our eyes;
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we cannot apprehend the Bowells in Gods love, the pitty and mercy of God towards them that be his,
we cannot apprehend the Bowels in God's love, the pity and mercy of God towards them that be his,
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and afflicted in the World, specially in a good cause:
and afflicted in the World, specially in a good cause:
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though they bee never so many, if they bee penitent teares, he will wipe them all away.
though they be never so many, if they be penitent tears, he will wipe them all away.
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And whereas wee must shed teares here, that we may be comforted hereafter, take heed that we doe not in this life judge by sight, but by faith:
And whereas we must shed tears Here, that we may be comforted hereafter, take heed that we do not in this life judge by sighed, but by faith:
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if we live by sight, wee are of all men most wretched.
if we live by sighed, we Are of all men most wretched.
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In the world the Children of God are most miserable, and of the Children of God, the best Saints.
In the world the Children of God Are most miserable, and of the Children of God, the best Saints.
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Who hath more cause of teares than the best Saints? It is but seed time here;
Who hath more cause of tears than the best Saints? It is but seed time Here;
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while seed time continues, there be teares. The Husbandman while it is seed time cannot doe his office but with trouble:
while seed time continues, there be tears. The Husbandman while it is seed time cannot do his office but with trouble:
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the Minister cannot doe his office, but he is forc'd to take to heart the sinnes of the times, to see his worke go backward:
the Minister cannot do his office, but he is forced to take to heart the Sins of the times, to see his work go backward:
dt n1 vmbx vdi po31 n1, cc-acp pns31 vbz vvn pc-acp vvi p-acp n1 dt n2 pp-f dt n2, pc-acp vvi po31 n1 vvi av-j:
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1378
Governours of Families and such, they carry their seed weeping;
Governors of Families and such, they carry their seed weeping;
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yea, the best men cannot doe good sometimes, but they doe it with trouble in themselves, and with conflict of corruptions.
yea, the best men cannot do good sometime, but they do it with trouble in themselves, and with conflict of corruptions.
uh, dt js n2 vmbx vdi j av, cc-acp pns32 vdb pn31 p-acp n1 p-acp px32, cc p-acp n1 pp-f n2.
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There is no good sowne here, but it is sowne in teares: yet take no scandall at this, God will wipe away all teares.
There is no good sown Here, but it is sown in tears: yet take no scandal At this, God will wipe away all tears.
pc-acp vbz dx j n1 av, cc-acp pn31 vbz vvn p-acp n2: av vvb dx n1 p-acp d, np1 vmb vvi av d n2.
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The head of the Church our blessed Saviour, and all his gracious Apostles, what a life did they live? The glorious Martyrs that sealed the truth with their bloud.
The head of the Church our blessed Saviour, and all his gracious Apostles, what a life did they live? The glorious Martyrs that sealed the truth with their blood.
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1382
And therefore as the Apostle saith, If our happinesse were here onely, we were of all men most miserable.
And Therefore as the Apostle Says, If our happiness were Here only, we were of all men most miserable.
cc av c-acp dt n1 vvz, cs po12 n1 vbdr av av-j, pns12 vbdr pp-f d n2 av-ds j.
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1383
If we judge by sight, wee shall condemne the generation of the righteous: we live by sight;
If we judge by sighed, we shall condemn the generation of the righteous: we live by sighed;
cs pns12 vvb p-acp n1, pns12 vmb vvi dt n1 pp-f dt j: pns12 vvb p-acp n1;
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when wee see any cast downe with sight of sinne, sense of temptation, distresse of conscience, wee thinke him forlorne; Oh take heed of that:
when we see any cast down with sighed of sin, sense of temptation, distress of conscience, we think him forlorn; O take heed of that:
c-crq pns12 vvb d vvn a-acp p-acp n1 pp-f n1, n1 pp-f n1, n1 pp-f n1, pns12 vvb pno31 vvn; uh vvb n1 pp-f cst:
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For those that shed teares here, God will wipe them all away. Woe to them that laugh now, for they shall mourne hereafter:
For those that shed tears Here, God will wipe them all away. Woe to them that laugh now, for they shall mourn hereafter:
c-acp d cst vvb n2 av, np1 vmb vvi pno32 d av. n1 p-acp pno32 cst vvb av, c-acp pns32 vmb vvi av:
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1386
Though wee weepe here, yet matter of joy enough shall spring up hereafter.
Though we weep Here, yet matter of joy enough shall spring up hereafter.
cs pns12 vvb av, av n1 pp-f n1 av-d vmb vvi a-acp av.
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1387
Afflictions will yeeld a quiet fruit of righteousnesse to them that are exercised thereby, Heb. 12. 11. we may not see their fruits presently, but afterwards:
Afflictions will yield a quiet fruit of righteousness to them that Are exercised thereby, Hebrew 12. 11. we may not see their fruits presently, but afterwards:
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1388
And therefore be not discouraged for any thing we can suffer here, or for the Church,
And Therefore be not discouraged for any thing we can suffer Here, or for the Church,
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if we see her under pressure.
if we see her under pressure.
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As darknesse is sowne for the wicked, the foundation of their eternall torment is laid in their joy:
As darkness is sown for the wicked, the Foundation of their Eternal torment is laid in their joy:
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so the ground and foundation of all a godly mans joy is laid in teares. Blessed are they that mourn, for they shall be comforted.
so the ground and Foundation of all a godly men joy is laid in tears. Blessed Are they that mourn, for they shall be comforted.
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Yet for the present there is more matter of joy than griefe, if we look with both eyes:
Yet for the present there is more matter of joy than grief, if we look with both eyes:
av p-acp dt j pc-acp vbz dc n1 pp-f n1 cs n1, cs pns12 vvb p-acp d n2:
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as wee ought to have double eyes, one to be sensible of our griefe as we must be, the other of our comfort, that we may not be surprized with griefe.
as we ought to have double eyes, one to be sensible of our grief as we must be, the other of our Comfort, that we may not be surprised with grief.
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1394
There is a sorrow to death, an overmuch sorrow;
There is a sorrow to death, an overmuch sorrow;
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it is unthankfulnesse to God to forget our comforts, as it is stupidity to forget our sorrow:
it is unthankfulness to God to forget our comforts, as it is stupidity to forget our sorrow:
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1396
Take us at the worst, have not we more cause of joy then sorrow? Marke Rom. 5. Being justified by faith, wee have peace with God,
Take us At the worst, have not we more cause of joy then sorrow? Mark Rom. 5. Being justified by faith, we have peace with God,
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1397
and rejoyce under hope of glory; and rejoice under hope of glory;
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Nay afterwards, saith he, we rejoyce in tribulations: And why? upon what ground? Knowing that tribulations bring experience,
Nay afterwards, Says he, we rejoice in tribulations: And why? upon what ground? Knowing that tribulations bring experience,
uh av, vvz pns31, pns12 vvb p-acp n2: cc q-crq? p-acp q-crq n1? vvg d n2 vvb n1,
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and experience hope, and hope maketh not ashamed. Now we rejoyce in God reconciled in Christ:and experience hope, and hope makes not ashamed. Now we rejoice in God reconciled in christ:
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So that as we ought to looke with one eye upon the griefe, that we may have ground to exercise grace, which we are not capable of without sensiblenesse;
So that as we ought to look with one eye upon the grief, that we may have ground to exercise grace, which we Are not capable of without sensibleness;
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so we must look to grounds of joy. Our life is woven of matter of sorrow, and joy;
so we must look to grounds of joy. Our life is woven of matter of sorrow, and joy;
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& as it is woven of both, affections should be sensible of both, that they may be more apprehensive of the grounds of comforts.
& as it is woven of both, affections should be sensible of both, that they may be more apprehensive of the grounds of comforts.
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1403
When the day of persecution approacheth, this will make us comfortable, for our life is a valley of teares;
When the day of persecution Approaches, this will make us comfortable, for our life is a valley of tears;
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1404
and shall not wee go through this valley of teares, to this mount where all teares shall be wiped away from all eyes? When we be dejected with the losse of any friend, they say as Christ said to the woman, weepe not for me:
and shall not we go through this valley of tears, to this mount where all tears shall be wiped away from all eyes? When we be dejected with the loss of any friend, they say as christ said to the woman, weep not for me:
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they be happy, and all teares are wiped away from their eyes.
they be happy, and all tears Are wiped away from their eyes.
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1406
And therefore as it is matter of comfort while we live, so ground of comfort when wee die;
And Therefore as it is matter of Comfort while we live, so ground of Comfort when we die;
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1407
for there is occasion of sorrow in death, parting with friends and comforts of this world,
for there is occasion of sorrow in death, parting with Friends and comforts of this world,
c-acp pc-acp vbz n1 pp-f n1 p-acp n1, vvg p-acp n2 cc n2 pp-f d n1,
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1408
then teares are shed in more abundance, and then wee bethinke our selves of former sinnes,
then tears Are shed in more abundance, and then we bethink our selves of former Sins,
cs n2 vbr vvn p-acp dc n1, cc av pns12 vvb po12 n2 pp-f j n2,
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1409
and there is renewing of repentance more then at other times;
and there is renewing of Repentance more then At other times;
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yet then are we neer the time of joy, and neerest the accomplishment of the promise, that all teares shall be wiped away.
yet then Are we near the time of joy, and nearest the accomplishment of the promise, that all tears shall be wiped away.
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And so you have the whole state of a christian life, an afflicted condition, I but it is a comfortable condition:
And so you have the Whole state of a christian life, an afflicted condition, I but it is a comfortable condition:
cc av pn22 vhb dt j-jn n1 pp-f dt njp n1, dt j-vvn n1, pns11 cc-acp pn31 vbz dt j n1:
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1412
The more afflictions here, the more comfort here, but specially hereafter. The life of a carnall man is all in misery;
The more afflictions Here, the more Comfort Here, but specially hereafter. The life of a carnal man is all in misery;
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if he falls to joy, he is all joy, if to sorrow, he is all sorrow, hee hath nothing to support him, he is like a Naball, he sinketh like a piece of lead to the bottome of the sea, like Achitophell downe he goeth; if he falls to joy, he is all joy, if to sorrow, he is all sorrow, he hath nothing to support him, he is like a Nabal, he sinks like a piece of led to the bottom of the sea, like Achitophel down he Goes;
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when he is upon the merry pinne, he is nothing but joy:
when he is upon the merry pin, he is nothing but joy:
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But a Christians state and disposition are both mixt, he hath ground of sorrow for his owne sinnes,
But a Christians state and disposition Are both mixed, he hath ground of sorrow for his own Sins,
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and for the sinnes and miseries of the times;
and for the Sins and misery's of the times;
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1417
So he hath matter of comfort for the present, in the favour of God, in the pardoning of sinnes, in the presence of God, in delivering him from trouble.
So he hath matter of Comfort for the present, in the favour of God, in the pardoning of Sins, in the presence of God, in delivering him from trouble.
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He hath speciall ground of joy in hope of glory in time to come.
He hath special ground of joy in hope of glory in time to come.
pns31 vhz j n1 pp-f n1 p-acp n1 pp-f n1 p-acp n1 pc-acp vvi.
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Therefore as wee have a mixt state, labour for a mixt disposition, and labour to be in a joyfull frame, Therefore as we have a mixed state, labour for a mixed disposition, and labour to be in a joyful frame,
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1420
so to grieve, as out of it to raise matter of joy: And when wee would joy, grieve before, for joy is sowne in griefe.
so to grieve, as out of it to raise matter of joy: And when we would joy, grieve before, for joy is sown in grief.
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The best method of joy is for to take away all that disturbeth our joy;
The best method of joy is for to take away all that disturbeth our joy;
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1422
search the bottome of the heart, see what sinne is unconfest, unrepented of, spread it before God, desire God to pardon it, to seale the pardon.
search the bottom of the heart, see what sin is unconfessed, unrepented of, spread it before God, desire God to pardon it, to seal the pardon.
vvb dt n1 pp-f dt n1, vvb r-crq n1 vbz vvn, n1 pp-f, vvb pn31 p-acp np1, n1 np1 pc-acp vvi pn31, pc-acp vvi dt n1.
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When our soules are searched ro the bottome, then out of that sorrow springeth joy:
When our Souls Are searched ro the bottom, then out of that sorrow springs joy:
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and out of these sighs, and grones that cannot be exprest, commeth joy unspeakable, and full of glory.
and out of these sighs, and groans that cannot be expressed, comes joy unspeakable, and full of glory.
cc av pp-f d n2, cc n2 cst vmbx vbi vvn, vvz n1 j, cc j pp-f n1.
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1425
If a man will be joyfull, let him labour to weepe first, that the matter that interrupteth his joy may be taken away.
If a man will be joyful, let him labour to weep First, that the matter that interrupteth his joy may be taken away.
cs dt n1 vmb vbi j, vvb pno31 n1 pc-acp vvi ord, cst dt n1 cst vvz po31 n1 vmb vbi vvn av.
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Those that will be joyfull, and not search to the bottome, must needs with shame be brought backe to sorrow.
Those that will be joyful, and not search to the bottom, must needs with shame be brought back to sorrow.
d cst vmb vbi j, cc xx vvi p-acp dt n1, vmb av p-acp n1 vbb vvn av p-acp n1.
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When wee will joy to purpose, let us judge our selves, that we may not be judged of the Lord;
When we will joy to purpose, let us judge our selves, that we may not be judged of the Lord;
c-crq pns12 vmb vvi p-acp n1, vvb pno12 vvi po12 n2, cst pns12 vmb xx vbi vvn pp-f dt n1;
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1428
mourne for our sinnes, and then lay hold upon the promise, that all they that mourne for sinne shall be comforted.
mourn for our Sins, and then lay hold upon the promise, that all they that mourn for sin shall be comforted.
n1 p-acp po12 n2, cc av vvb vvb p-acp dt n1, cst d pns32 cst vvi p-acp n1 vmb vbi vvn.
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And blessed are they that shed teares here, for all teares shall be wiped away. Wee are subject to wrong our selves both good and bad;
And blessed Are they that shed tears Here, for all tears shall be wiped away. we Are Subject to wrong our selves both good and bad;
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for the good thinke if they be in misery they shall be ever so:
for the good think if they be in misery they shall be ever so:
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the bad if they be in prosperity they shall allwaies be so, and they blesse themselves in it.
the bad if they be in Prosperity they shall always be so, and they bless themselves in it.
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Now the the joy of the hypocrites is as the crackling of thornes, and the griefe of the godly is but short;
Now the the joy of the Hypocrites is as the crackling of thorns, and the grief of the godly is but short;
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and therefore let not the wicked foole themselves with groundlesse hopes, nor the godly vex themselves with needlesse feares;
and Therefore let not the wicked fool themselves with groundless hope's, nor the godly vex themselves with needless fears;
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but put off conceitednesse of the long continuance of troubles:
but put off conceitedness of the long Continuance of Troubles:
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time is but short, and ere long God will wipe away all teares from our eyes.
time is but short, and ere long God will wipe away all tears from our eyes.
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No mists, no clouds, shall be extended to heaven;
No mists, no Clouds, shall be extended to heaven;
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the state in heaven shall be like the state of heaven, & there is no cloud there, but all pure, all serene.
the state in heaven shall be like the state of heaven, & there is no cloud there, but all pure, all serene.
dt n1 p-acp n1 vmb vbi av-j dt n1 pp-f n1, cc pc-acp vbz dx n1 a-acp, cc-acp d j, d j.
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1438
Therefore in Christianity consider not their beginning but their ends.
Therefore in Christianity Consider not their beginning but their ends.
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1439
Marke the end of the upright, for the end of the upright is peace, Psal. 37. 37. Wayes have their commendation from the terme in which they end.Mark the end of the upright, for the end of the upright is peace, Psalm 37. 37. Ways have their commendation from the term in which they end.
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1440
If by any meanes I may attaine the resurrection of the dead saith Paul, Phil. 3. 11. Through thicke and thinne, faire and foule, rugged windes, dry, or bloudy death.If by any means I may attain the resurrection of the dead Says Paul, Philip 3. 11. Through thick and thin, fair and foul, rugged winds, dry, or bloody death.
cs p-acp d n2 pns11 vmb vvi dt n1 pp-f dt j vvz np1, np1 crd crd p-acp j cc j, j cc j, j n2, j, cc j n1.
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If by any meanes I may come to the resurrection of the dead, the first degree of glory, all is well;
If by any means I may come to the resurrection of the dead, the First degree of glory, all is well;
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its a good way that ends well.
its a good Way that ends well.
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Non qua, sed quo, consider not what way he brings us to heaven, but whither he brings bs.Non qua, sed quo, Consider not what Way he brings us to heaven, but whither he brings bs.
fw-fr fw-la, fw-la fw-la, vvb xx r-crq n1 pns31 vvz pno12 p-acp n1, cc-acp c-crq pns31 vvz n2.
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If he bring us to heaven through a valley of teares; its no matter, for in heaven all teares shall be wiped from our eyes.
If he bring us to heaven through a valley of tears; its no matter, for in heaven all tears shall be wiped from our eyes.
cs pns31 vvb pno12 p-acp n1 p-acp dt n1 pp-f n2; pn31|vbz dx n1, c-acp p-acp n1 d n2 vmb vbi vvn p-acp po12 n2.
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And therefore Christianity is called wisdome. And this wisdome is justified of her children.
And Therefore Christianity is called Wisdom. And this Wisdom is justified of her children.
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What is the chiefest point of wisdome? To looke home to the end, and to direct all meanes to that end:
What is the chiefest point of Wisdom? To look home to the end, and to Direct all means to that end:
q-crq vbz dt js-jn n1 pp-f n1? p-acp n1 av-an p-acp dt n1, cc pc-acp vvi d n2 p-acp d n1:
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He is wise that is wise for eternity. The wicked will have their payment here;
He is wise that is wise for eternity. The wicked will have their payment Here;
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But woe to them that laugh, for they shall mourne saith Christ, Luke 6. 25. They will not stay for ground of joy hereafter, but will have present payment.But woe to them that laugh, for they shall mourn Says christ, Lycia 6. 25. They will not stay for ground of joy hereafter, but will have present payment.
p-acp n1 p-acp pno32 cst vvb, c-acp pns32 vmb vvi vvz np1, av crd crd pns32 vmb xx vvi p-acp n1 pp-f n1 av, cc-acp vmb vhi j n1.
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But though the wayes of Christians be foule, and wet with teares, yet blessed are they,
But though the ways of Christians be foul, and wet with tears, yet blessed Are they,
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for God will wipe away all teares from their eyes; comfort one another with these words.
for God will wipe away all tears from their eyes; Comfort one Another with these words.
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THE Sixth Sermon.
THE Sixth Sermon.
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ISAIAH 25. 8. And he shall swallow up death in victory, and God will wipe away teares from all faces, that the rebukes of his people may be taken away from off the earth,
ISAIAH 25. 8. And he shall swallow up death in victory, and God will wipe away tears from all faces, that the rebukes of his people may be taken away from off the earth,
np1 crd crd cc pns31 vmb vvi a-acp n1 p-acp n1, cc np1 vmb vvi av n2 p-acp d n2, cst dt n2 pp-f po31 n1 vmb vbi vvn av p-acp a-acp dt n1,
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for the Lord hath spoken it.
for the Lord hath spoken it.
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YOu have heard heretofore of a feast provided for Gods people, the founder of it being God himselfe, who only can indeed comfort (that which is specially to be comforted) the soule and the conscience, he being above the conscience.
YOu have herd heretofore of a feast provided for God's people, the founder of it being God himself, who only can indeed Comfort (that which is specially to be comforted) the soul and the conscience, he being above the conscience.
pn22 vhb vvn av pp-f dt n1 vvn p-acp npg1 n1, dt n1 pp-f pn31 vbg uh-np px31, r-crq av-j vmb av vvi (cst r-crq vbz av-j pc-acp vbi vvn) dt n1 cc dt n1, pns31 vbg p-acp dt n1.
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The place where the feast is kept is Mount Syon, the Church of God;
The place where the feast is kept is Mount Syon, the Church of God;
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the delicacies are described by fat things, wine refined on the lees, &c. The best of the best that can be thought of, which is Christ with all his benefits;
the delicacies Are described by fat things, wine refined on the lees, etc. The best of the best that can be Thought of, which is christ with all his benefits;
dt n2 vbr vvn p-acp j n2, n1 vvn p-acp dt n2, av dt js pp-f dt js cst vmb vbi vvn pp-f, r-crq vbz np1 p-acp d po31 n2;
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who is bread indeed, and drinke indeed, that cherisheth and nourisheth the soule to life everlasting.
who is bred indeed, and drink indeed, that Cherishes and Nourishes the soul to life everlasting.
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And because there should be nothing to disturbe the solemnity of the feast, he promiseth to destroy the face of covering, to take away the vaile spread over all nations, the vaile of ignorance and infidelity, to shine upon the soule,
And Because there should be nothing to disturb the solemnity of the feast, he promises to destroy the face of covering, to take away the veil spread over all Nations, the veil of ignorance and infidelity, to shine upon the soul,
cc c-acp a-acp vmd vbi pix pc-acp vvi dt n1 pp-f dt n1, pns31 vvz pc-acp vvi dt n1 pp-f vvg, pc-acp vvi av dt n1 vvn p-acp d n2, dt n1 pp-f n1 cc n1, pc-acp vvi p-acp dt n1,
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and fill it full of knowledge, and heavenly comfort.
and fill it full of knowledge, and heavenly Comfort.
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And because there can be no comfort where death is feared, being the greatest enemy in this life;
And Because there can be no Comfort where death is feared, being the greatest enemy in this life;
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therefore he will swallow up death in victory, and all that makes way for death, or attends death:
Therefore he will swallow up death in victory, and all that makes Way for death, or attends death:
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and when this is taken away, all the attendants vanish with it, God will wipe away all teares from all faces.
and when this is taken away, all the attendants vanish with it, God will wipe away all tears from all faces.
cc c-crq d vbz vvn av, d dt n2-jn vvb p-acp pn31, np1 vmb vvi av d n2 p-acp d n2.
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Because the best things have not the best entertainment in the world, nor the best persons, God promiseth that the rebukes of his people shall be taken away from off the earth;
Because the best things have not the best entertainment in the world, nor the best Persons, God promises that the rebukes of his people shall be taken away from off the earth;
p-acp dt js n2 vhb xx dt js n1 p-acp dt n1, ccx dt js n2, np1 vvz cst dt n2 pp-f po31 n1 vmb vbi vvn av p-acp a-acp dt n1;
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what they are they shall be knowne to be.
what they Are they shall be known to be.
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These be very great matters, and therefore there is a great confirmation, they have a seale,
These be very great matters, and Therefore there is a great confirmation, they have a seal,
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and what is that? The Lord hath spoken it.
and what is that? The Lord hath spoken it.
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The last day I shewed that Gods children shall shed teares, and that they have cause to do it.
The last day I showed that God's children shall shed tears, and that they have cause to do it.
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I will now inlarge it a little.
I will now enlarge it a little.
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It is the condition of men since the fall, in Paradise, before there was no cause of teares, nothing was out of joynt, all inframe;
It is the condition of men since the fallen, in Paradise, before there was no cause of tears, nothing was out of joint, all inframe;
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there was no sinne, therefore no sorrow, therefore no apprehension of sorrow.
there was no sin, Therefore no sorrow, Therefore no apprehension of sorrow.
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And so in heaven there shall be no teares, because no cause of it ▪ they shall be as farre from heaven as the cause.
And so in heaven there shall be no tears, Because no cause of it ▪ they shall be as Far from heaven as the cause.
cc av p-acp n1 a-acp vmb vbi dx n2, c-acp dx n1 pp-f pn31 ▪ pns32 vmb vbi c-acp av-j p-acp n1 p-acp dt n1.
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This life is a valley of teares, a life of misery, and therefore we shed teares here:
This life is a valley of tears, a life of misery, and Therefore we shed tears Here:
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And wee want no cause of it as long as sinne is in the world, and sorrow, and misery that followeth sinne.
And we want no cause of it as long as sin is in the world, and sorrow, and misery that follows sin.
cc pns12 vvb dx n1 pp-f pn31 a-acp av-j c-acp n1 vbz p-acp dt n1, cc n1, cc n1 cst vvz n1.
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Our own sins, and the sins of others, our owne miseries, and the miseries of others.
Our own Sins, and the Sins of Others, our own misery's, and the misery's of Others.
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And surely a child of God finds this the greatest cause of mourning in this world, that he hath a principle in him alwaies molesting him in the service of God, he cannot serve God with that chearfulnesse, his unfeelingnesse that he cannot be so sensible of God dishonoured by himselfe and others is his burthen;
And surely a child of God finds this the greatest cause of mourning in this world, that he hath a principle in him always molesting him in the service of God, he cannot serve God with that cheerfulness, his unfeelingness that he cannot be so sensible of God dishonoured by himself and Others is his burden;
cc av-j dt n1 pp-f np1 vvz d dt js n1 pp-f n1 p-acp d n1, cst pns31 vhz dt n1 p-acp pno31 av vvg pno31 p-acp dt n1 pp-f np1, pns31 vmbx vvi np1 p-acp d n1, po31 n1 cst pns31 vmbx vbi av j pp-f np1 vvn p-acp px31 cc n2-jn vbz po31 n1;
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hee is grieved that he cannot grieve enough;
he is grieved that he cannot grieve enough;
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he can find teares for other things, matter of this enough, as the heathen man could say.
he can find tears for other things, matter of this enough, as the heathen man could say.
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A man loseth his estate, and hath teares for them, but forceth teares for other things, which are the true ground of griefe;
A man loses his estate, and hath tears for them, but forceth tears for other things, which Are the true ground of grief;
dt n1 vvz po31 n1, cc vhz n2 p-acp pno32, cc-acp vvz n2 p-acp j-jn n2, r-crq vbr dt j n1 pp-f n1;
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a child of God hath a remainder of corruptions which puts him on to offend against God,
a child of God hath a remainder of corruptions which puts him on to offend against God,
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and hinders him in his service, in the liberty and chearfullnesse of it:
and hinders him in his service, in the liberty and chearfullnesse of it:
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And this he complaines of with Paul and others, Miserable man that I am, not for his affliection though that was much;
And this he complains of with Paul and Others, Miserable man that I am, not for his affliection though that was much;
cc d pns31 vvz pp-f p-acp np1 cc n2-jn, j n1 cst pns11 vbm, xx p-acp po31 n1 cs d vbds d;
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but, who shall deliver me from this body of death. I will here adde a case.
but, who shall deliver me from this body of death. I will Here add a case.
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Some say they cannot weep, but they can grieve, whether then is it necessary or no to weepe? Teares are taken for the spring of teares, griefe, all griefe shall be taken away. some say they cannot weep, but they can grieve, whither then is it necessary or not to weep? Tears Are taken for the spring of tears, grief, all grief shall be taken away.
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Teares are but the messengers of griefe; and often times the deepest apprehension that takes things deepely, cannot expresse it in teares.
Tears Are but the messengers of grief; and often times the Deepest apprehension that Takes things deeply, cannot express it in tears.
n2 vbr p-acp dt n2 pp-f n1; cc av n2 dt js-jn n1 cst vvz n2 av-jn, vmbx vvi pn31 p-acp n2.
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In some the passages fetching the conceit to the heart are made more tender that they can weepe.
In Some the passages fetching the conceit to the heart Are made more tender that they can weep.
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Now the griefe of a Christian is a judiciall griefe, a rationall griefe, not onely sensible teares must have sensible griefe,
Now the grief of a Christian is a judicial grief, a rational grief, not only sensible tears must have sensible grief,
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but a Christians griefe is a sensible judiciall griefe;
but a Christians grief is a sensible judicial grief;
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hee hath a right judgement of things that cause sorrow, willeth it, and teares are onely an expression of it.
he hath a right judgement of things that cause sorrow, wills it, and tears Are only an expression of it.
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But how shall I know whether griefe be right or no? There be teares God hath no bottle for:
But how shall I know whither grief be right or no? There be tears God hath no Bottle for:
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Thou puttest my teares into thy bottle, he makes much of them, they be Vinum Angelicum as he saith, God is an Angell to his people to wipe away their teares: Thou puttest my tears into thy Bottle, he makes much of them, they be Vinum Angelicum as he Says, God is an Angel to his people to wipe away their tears:
pns21 vv2 po11 n2 p-acp po21 n1, pns31 vvz d pp-f pno32, pns32 vbb fw-la fw-la c-acp pns31 vvz, np1 vbz dt n1 p-acp po31 n1 pc-acp vvi av po32 n2:
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but some teares God hath no bottle for, hypocriticall teares, Dalilahs teares, teares of revenge and anger, Esaus teares.
but Some tears God hath no Bottle for, hypocritical tears, Delilahs tears, tears of revenge and anger, Esaus tears.
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And therefore the true teares that God will wipe away, are such as first of all follow our condition here, our misery, God will wipe them away.
And Therefore the true tears that God will wipe away, Are such as First of all follow our condition Here, our misery, God will wipe them away.
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If wee speake of teares from a judiciall ground; If we speak of tears from a judicial ground;
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the spring of true teares is the love of God, and of Christ, and of his Church,
the spring of true tears is the love of God, and of christ, and of his Church,
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and the love of the state of Christianity. Teares spring from love, these teares specially.
and the love of the state of Christianity. Tears spring from love, these tears specially.
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O a Christian takes to heart that God should be so ill used in the world, that Christ the Saviour of the world should finde such entertainement, that he should have any thing in him that should offend such a Saviour:
O a Christian Takes to heart that God should be so ill used in the world, that christ the Saviour of the world should find such entertainment, that he should have any thing in him that should offend such a Saviour:
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this unkindnesse stingeth him to the heart, he takes it grievously that God should be abused.
this unkindness stingeth him to the heart, he Takes it grievously that God should be abused.
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Laetitia habet suas lachrimas, there is not onely griefe that is the immediate cause of teares,Laetitia habet suas Tears, there is not only grief that is the immediate cause of tears,
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but another cause before hand, that is love. Joy likewise hath its teares, though they be not here meant specially.
but Another cause before hand, that is love. Joy likewise hath its tears, though they be not Here meant specially.
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Againe teares are good and sound, when wee weepe for our owne sinnes, as well as the sinnes and miseries of others? And I will adde more, wee must weepe for the sinnes of others,
Again tears Are good and found, when we weep for our own Sins, as well as the Sins and misery's of Others? And I will add more, we must weep for the Sins of Others,
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as well as for our owne;
as well as for our own;
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For it is a greater signe of the truth of grace to take to heart the sinnes of others, more then our owne.
For it is a greater Signen of the truth of grace to take to heart the Sins of Others, more then our own.
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You will say this is a kind of paradox, for often a man may take to heart his owne sinnes,
You will say this is a kind of paradox, for often a man may take to heart his own Sins,
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as matter of terror of conscience;
as matter of terror of conscience;
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not his sinnes, as contrary to God, having antipathy to him, being opposite to the state of the soule, not as sinne is properly sinne,
not his Sins, as contrary to God, having antipathy to him, being opposite to the state of the soul, not as sin is properly sin,
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but to be grieved and vexed for sinne, as it hath vexation and terror of conscience.
but to be grieved and vexed for sin, as it hath vexation and terror of conscience.
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When a man can take to heart the sinnes of another, and that truly as it is an offence of his good God,
When a man can take to heart the Sins of Another, and that truly as it is an offence of his good God,
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and a crucifying againe of his sweet Saviour, these be true teares indeed: It is more signe of grace, then to weepe for a mans owne sinnes.
and a crucifying again of his sweet Saviour, these be true tears indeed: It is more Signen of grace, then to weep for a men own Sins.
cc dt n-vvg av pp-f po31 j n1, d vbb j n2 av: pn31 vbz dc n1 pp-f n1, cs pc-acp vvi p-acp dt ng1 d n2.
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Some are taken up with terrors of conscience, that let their children, family, and friends alone, their heart is eaten up with selfe love,
some Are taken up with terrors of conscience, that let their children, family, and Friends alone, their heart is eaten up with self love,
d vbr vvn a-acp p-acp n2 pp-f n1, cst vvb po32 n2, n1, cc n2 av-j, po32 n1 vbz vvn a-acp p-acp n1 n1,
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and they be neer eaten up with their owne terrors of conscience:
and they be near eaten up with their own terrors of conscience:
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but here is true griefe and an hatred of sinne in a right respect, when it exerciseth it selfe upon others,
but Here is true grief and an hatred of sin in a right respect, when it Exerciseth it self upon Others,
cc-acp av vbz j n1 cc dt n1 pp-f n1 p-acp dt j-jn n1, c-crq pn31 vvz pn31 n1 p-acp n2-jn,
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as well as upon our selves.
as well as upon our selves.
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Againe teares arise from the right spring, from true griefe, when wee can weepe in secret.
Again tears arise from the right spring, from true grief, when we can weep in secret.
av n2 vvb p-acp dt j-jn n1, p-acp j n1, c-crq pns12 vmb vvi p-acp j-jn.
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O saith Jeremy, if you doe so, and so, My soule shall weepe in secret for your pride;
O Says Jeremiah, if you do so, and so, My soul shall weep in secret for your pride;
sy vvz np1, cs pn22 vdb av, cc av, po11 n1 vmb vvi p-acp j-jn c-acp po22 n1;
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here was a good soule indeed:
Here was a good soul indeed:
av vbds dt j n1 av:
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many will have teares of comfort in publicke, &c. I but when they can weepe in secret for their owne sinnes,
many will have tears of Comfort in public, etc. I but when they can weep in secret for their own Sins,
d vmb vhi n2 pp-f n1 p-acp j, av pns11 cc-acp c-crq pns32 vmb vvi p-acp j-jn p-acp po32 d n2,
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and the sinnes of others, it is an evidence of a right spring of griefe. Againe, when teares tend to reformation of what they grieve for;
and the Sins of Others, it is an evidence of a right spring of grief. Again, when tears tend to Reformation of what they grieve for;
cc dt n2 pp-f n2-jn, pn31 vbz dt n1 pp-f dt j-jn n1 pp-f n1. av, c-crq n2 vvb p-acp n1 pp-f r-crq pns32 vvb p-acp;
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for else they be Steriles lachrimae, barren teares:
for Else they be Steriles lachrimae, barren tears:
c-acp av pns32 vbb fw-la fw-la, j n2:
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doe they tend to reforme what wee weepe for? doe they tend to action? Affections are then good when they carry to action;
do they tend to reform what we weep for? do they tend to actium? Affections Are then good when they carry to actium;
vdb pns32 vvb pc-acp vvi r-crq pns12 vvb p-acp? vdb pns32 vvb p-acp n1? n2 vbr av j c-crq pns32 vvb p-acp n1;
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as griefe, love, joy, they are all for action: when wee weepe and grieve, and reforme withall, it is a good signe. I will name no more;
as grief, love, joy, they Are all for actium: when we weep and grieve, and reform withal, it is a good Signen. I will name no more;
c-acp n1, n1, n1, pns32 vbr d p-acp n1: c-crq pns12 vvb cc vvi, cc vvi av, pn31 vbz dt j n1. pns11 vmb vvi av-dx av-dc;
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you see then, that griefe is sound, when it springeth from the love of God, and is for the sinnes of others, as well as our owne, and our owne, as well as others;
you see then, that grief is found, when it springs from the love of God, and is for the Sins of Others, as well as our own, and our own, as well as Others;
pn22 vvb av, cst n1 vbz j, c-crq pn31 vvz p-acp dt n1 pp-f np1, cc vbz p-acp dt n2 pp-f n2-jn, c-acp av c-acp po12 d, cc po12 d, c-acp av c-acp n2-jn;
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when it stirres up to reformation; when it is in secret;
when it stirs up to Reformation; when it is in secret;
c-crq pn31 n2 a-acp p-acp n1; c-crq pn31 vbz p-acp j-jn;
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and therefore let us examine our griefe by these and the like evidences, it will be a good character of a gracious soule.
and Therefore let us examine our grief by these and the like evidences, it will be a good character of a gracious soul.
cc av vvb pno12 vvi po12 n1 p-acp d cc dt j n2, pn31 vmb vbi dt j n1 pp-f dt j n1.
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Then God will carry himselfe as a sweet nurse, or loving mother to her child that sheddeth teares;
Then God will carry himself as a sweet nurse, or loving mother to her child that sheds tears;
av np1 vmb vvi px31 p-acp dt j n1, cc j-vvg n1 p-acp po31 n1 cst vvz n2;
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God will wipe away all these teares. O the transcending love of God, his love is a tender love;
God will wipe away all these tears. O the transcending love of God, his love is a tender love;
np1 vmb vvi av d d n2. sy dt j-vvg n1 pp-f np1, po31 n1 vbz dt j n1;
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the love of a mother, the love of a nurse! it is not love, but the bowels of love, the bowells of mercy and compassion:
the love of a mother, the love of a nurse! it is not love, but the bowels of love, the bowels of mercy and compassion:
dt n1 pp-f dt n1, dt n1 pp-f dt n1! pn31 vbz xx n1, cc-acp dt n2 pp-f n1, dt n2 pp-f n1 cc n1:
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how low doth he stoope to wipe away the teares of his children! God will wipe away all teares.
how low does he stoop to wipe away the tears of his children! God will wipe away all tears.
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I will propound one question more, and then proceed. But wee are bid to rejoyce alwaies;
I will propound one question more, and then proceed. But we Are bid to rejoice always;
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why then is it required that we weepe and mourne? can two contraries stand together? I answer, very well;
why then is it required that we weep and mourn? can two contraries stand together? I answer, very well;
q-crq av vbz pn31 vvn cst pns12 vvb cc vvi? vmb crd n2-jn vvb av? pns11 vvb, av av;
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for wee may grieve, as wee have matter of griefe, and are in a condition of griefe:
for we may grieve, as we have matter of grief, and Are in a condition of grief:
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And we may rejoyce, and ought to rejoyce, as we look to the promise that God will wipe away all teares.
And we may rejoice, and ought to rejoice, as we look to the promise that God will wipe away all tears.
cc pns12 vmb vvi, cc pi pc-acp vvi, c-acp pns12 vvb p-acp dt n1 cst np1 vmb vvi av d n2.
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When we thinke of the present cause wee cannot but grieve, but when wee looke beyond all troubles, we cannot but joy, it hath influence of joy into our heart:
When we think of the present cause we cannot but grieve, but when we look beyond all Troubles, we cannot but joy, it hath influence of joy into our heart:
c-crq pns12 vvb pp-f dt j n1 pns12 vmbx p-acp vvi, cc-acp c-crq pns12 vvb p-acp d n2, pns12 vmbx p-acp n1, pn31 vhz n1 pp-f n1 p-acp po12 n1:
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nay for the present we may joy, and grieve, without looking to eternity sometimes.
nay for the present we may joy, and grieve, without looking to eternity sometime.
uh-x p-acp dt vvb pns12 vmb vvi, cc vvi, p-acp vvg p-acp n1 av.
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If we consider that we have offended God, done that that grieveth his spirit, that is matter of griefe:
If we Consider that we have offended God, done that that Grieveth his Spirit, that is matter of grief:
cs pns12 vvb cst pns12 vhb vvn np1, vdn d cst vvz po31 n1, cst vbz n1 pp-f n1:
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but when we consider wee have Christ at his right hand, that speaketh peace for us,
but when we Consider we have christ At his right hand, that speaks peace for us,
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and makes our peace by vertue of his mediation, that giveth comfort;
and makes our peace by virtue of his mediation, that gives Comfort;
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So that wee have cause of joy, and cause of griefe, about the same things at the same time.
So that we have cause of joy, and cause of grief, about the same things At the same time.
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Wee are never in such a state of griefe here, but if we looke about us, looke foreward, looke upward, A Christian, that is, a good Christian, is a person that hath many things to looke after, that he may mannage his estate of Christianity wisely:
we Are never in such a state of grief Here, but if we look about us, look forward, look upward, A Christian, that is, a good Christian, is a person that hath many things to look After, that he may manage his estate of Christianity wisely:
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He is to looke to himselfe and his sinnes, to the mercies of God in Christ, to the constancie of it, that it is answerable to the fruit of it in peace and joy here,
He is to look to himself and his Sins, to the Mercies of God in christ, to the constancy of it, that it is answerable to the fruit of it in peace and joy Here,
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and happinesse hereafter, which are constant too; his grace, as himselfe is constant, the fruits of it constant:
and happiness hereafter, which Are constant too; his grace, as himself is constant, the fruits of it constant:
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Therefore rejoyce evermore. And (saith the Apostle: Therefore rejoice evermore. And (Says the Apostle:
av vvb av. cc (vvz dt n1:
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I know what I say, I am well advised) evermore rejoyce. So that the life of a Christian is a mixed life;
I know what I say, I am well advised) evermore rejoice. So that the life of a Christian is a mixed life;
pns11 vvb r-crq pns11 vvb, pns11 vbm av vvn) av vvi. av cst dt n1 pp-f dt njp vbz dt vvn n1;
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nay the ground of our joy, is our sorrow, and griefe, and joy is sowne in griefe.
nay the ground of our joy, is our sorrow, and grief, and joy is sown in grief.
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If we will rejoyce indeed, let us mourn indeed; true joy ariseth and springs out of sorrow. I proceed to the next.
If we will rejoice indeed, let us mourn indeed; true joy arises and springs out of sorrow. I proceed to the next.
cs pns12 vmb vvi av, vvb pno12 vvi av; j n1 vvz cc vvz av pp-f n1. pns11 vvb p-acp dt ord.
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And the rebukes of his people shall be taken away from of the face off the earth. And the rebukes of his people shall be taken away from of the face off the earth.
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Another benefit that makes the Feast sweet and comfortable is this; Hee will take away the rebukes of his people.
another benefit that makes the Feast sweet and comfortable is this; He will take away the rebukes of his people.
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And here is the same method to be used: that Gods children, his Church and people, are under rebukes, and under reproach. And Here is the same method to be used: that God's children, his Church and people, Are under rebukes, and under reproach.
cc av vbz dt d n1 pc-acp vbi vvn: cst npg1 n2, po31 n1 cc n1, vbr p-acp n2, cc p-acp n1.
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We need not stand to prove the truth of it.
We need not stand to prove the truth of it.
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It is true, First, the head of the Church, and the Church it selfe, and every particular member, they goe under rebukes.
It is true, First, the head of the Church, and the Church it self, and every particular member, they go under rebukes.
pn31 vbz j, ord, dt n1 pp-f dt n1, cc dt n1 pn31 n1, cc d j n1, pns32 vvb p-acp n2.
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For the head of the Church, we should spend the time to no purpose to prove it;
For the head of the Church, we should spend the time to no purpose to prove it;
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what was Christs life? it was under a vaile, he appeared not to be what he was;
what was Christ life? it was under a veil, he appeared not to be what he was;
r-crq vbds npg1 n1? pn31 vbds p-acp dt n1, pns31 vvd xx pc-acp vbi r-crq pns31 vbds;
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you know he was esteemed the chiefe of Devills, an enemy to his Prince, to Caesar. I will not spend time in cleare truths.
you know he was esteemed the chief of Devils, an enemy to his Prince, to Caesar. I will not spend time in clear truths.
pn22 vvb pns31 vbds vvn dt n-jn pp-f n2, dt n1 p-acp po31 n1, pc-acp np1. pns11 vmb xx vvi n1 p-acp j n2.
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For the Church it selfe you see in the Booke of Hester 3. There is a strange people that acknowledge no law, they be against the lawes of the Prince;
For the Church it self you see in the Book of Esther 3. There is a strange people that acknowledge no law, they be against the laws of the Prince;
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they passe under the imputation of rebells:
they pass under the imputation of rebels:
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the poore Church that had thoughts of peace, the meek Church of God, they counted as enemies of the state; as Christ the head was.
the poor Church that had thoughts of peace, the meek Church of God, they counted as enemies of the state; as christ the head was.
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And so the Church in Babylon, under what rebukes was it? they reproached them, By the waters of Babylon we sat downe and wept,
And so the Church in Babylon, under what rebukes was it? they reproached them, By the waters of Babylon we sat down and wept,
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when they said sing us one of the songs of Syon. The Church sitteth by the waters of Babylon all this life:when they said sing us one of the songs of Syon. The Church Sitteth by the waters of Babylon all this life:
c-crq pns32 vvd vvi pno12 pi pp-f dt n2 pp-f np1. dt n1 vvz p-acp dt n2 pp-f np1 d d n1:
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The world is a kind of Babylon to Gods people, and then sing us one of your songs;
The world is a kind of Babylon to God's people, and then sing us one of your songs;
dt n1 vbz dt n1 pp-f np1 p-acp npg1 n1, cc av vvb pno12 pi pp-f po22 n2;
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where is now your God, say the hearts of wretched people? when they saw the people of God in disgrace.
where is now your God, say the hearts of wretched people? when they saw the people of God in disgrace.
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Tully could say of the nation of the Jewes; It sheweth how God regardeth it, it hath bin so often overcome. Tully could say of the Nation of the Jews; It shows how God Regardeth it, it hath been so often overcome.
np1 vmd vvi pp-f dt n1 pp-f dt np2; pn31 vvz c-crq np1 vvz pn31, pn31 vhz vbn av av vvn.
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Thus the heathen man could scorne the state of Gods people.
Thus the heathen man could scorn the state of God's people.
av dt j-jn n1 vmd vvi dt n1 pp-f npg1 n1.
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You see how the Psalmist complaines in the name of particular Christians, where is his God, he trusted in him, let him save him.
You see how the Psalmist complains in the name of particular Christians, where is his God, he trusted in him, let him save him.
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Oh this was daggers to Davids heart, Psal. 42. 10. It peirced to my heart, when they said where is thy God.
O this was daggers to Davids heart, Psalm 42. 10. It pierced to my heart, when they said where is thy God.
uh d vbds n2 p-acp npg1 n1, np1 crd crd pn31 vvd p-acp po11 n1, c-crq pns32 vvd c-crq vbz po21 n1.
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To touch a Christian in his God, as if God had no care of him, it is more then his owne griefe and affliction.
To touch a Christian in his God, as if God had no care of him, it is more then his own grief and affliction.
pc-acp vvi dt njp p-acp po31 n1, c-acp cs np1 vhd dx n1 pp-f pno31, pn31 vbz dc cs po31 d n1 cc n1.
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So when a child of God is rebuked and affronted, when religion must suffer by it.
So when a child of God is rebuked and affronted, when Religion must suffer by it.
av c-crq dt n1 pp-f np1 vbz vvn cc vvn, c-crq n1 vmb vvi p-acp pn31.
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So that the head of the Church, the members of the Church, are under rebukes, as it may be proved, if I carry you through all stories.
So that the head of the Church, the members of the Church, Are under rebukes, as it may be proved, if I carry you through all stories.
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At this day, the Church of the Jewes you see what it is come to: the nation of the Jewes under what reproach it is.
At this day, the Church of the Jews you see what it is come to: the Nation of the Jews under what reproach it is.
p-acp d n1, dt n1 pp-f dt np2 pn22 vvb r-crq pn31 vbz vvn p-acp: dt n1 pp-f dt np2 a-acp r-crq n1 pn31 vbz.
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And surely this Prophecy aimeth partly at the conversion of the Jewes; it shall be accomplished at the resurrection, when all teares shall be perfectly wiped away:
And surely this Prophecy aimeth partly At the conversion of the Jews; it shall be accomplished At the resurrection, when all tears shall be perfectly wiped away:
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But it hath relation to the conversion of the Jewes.
But it hath Relation to the conversion of the Jews.
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1570
In what state are they now? are they not a word of reproach? Moses speech is verified of them;
In what state Are they now? Are they not a word of reproach? Moses speech is verified of them;
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They shall be a hissing to all Nations, and is not it a proverbe? Hated as a Jew.
They shall be a hissing to all nations, and is not it a proverb? Hated as a Jew.
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But what is the reason of it? Not to stand long upon the point;
But what is the reason of it? Not to stand long upon the point;
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you know there be two seeds in the world, the seed of the serpent, and the seed of the woman; you know there be two seeds in the world, the seed of the serpent, and the seed of the woman;
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and the enmity between them is the true ground, and the antipathy in the hearts of carnall men to goodnesse.
and the enmity between them is the true ground, and the antipathy in the hearts of carnal men to Goodness.
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1575
There is a light shineth in the life of them that be good;
There is a Light shines in the life of them that be good;
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and them that be ill hate the light, as discovering themselves to themselves, and to the world, not to be that they seeme to be.
and them that be ill hate the Light, as discovering themselves to themselves, and to the world, not to be that they seem to be.
cc pno32 cst vbb j-jn vvb dt n1, c-acp vvg px32 p-acp px32, cc p-acp dt n1, xx pc-acp vbi d pns32 vvb pc-acp vbi.
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1577
There is a saltnesse in the truth;
There is a saltness in the truth;
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it is savory, but it is tart, whether in the word preached, or howsoever truth layeth open, what is crosse to corruption:
it is savoury, but it is tart, whither in the word preached, or howsoever truth Layeth open, what is cross to corruption:
pn31 vbz j, cc-acp pn31 vbz j, cs p-acp dt n1 vvd, cc c-acp n1 vvz j, q-crq vbz j p-acp n1:
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1579
and hereupon pride and selfe-love in carnall men, studyeth how to overcast all they can, the names of those that be better then themselves, with a cloud of disgrace.
and hereupon pride and Self-love in carnal men, studieth how to overcast all they can, the names of those that be better then themselves, with a cloud of disgrace.
cc av n1 cc n1 p-acp j n2, vvz c-crq pc-acp vvi d pns32 vmb, dt n2 pp-f d cst vbb jc cs px32, p-acp dt n1 pp-f n1.
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1580
It is the property of vile men, to make all others vile, that they may be alike:
It is the property of vile men, to make all Others vile, that they may be alike:
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1581
men cannot abide distinctions of one from another.
men cannot abide Distinctions of one from Another.
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1582
The Scripture distinguisheth the righteous man, more excellent then his neighbour, but they will not have that.
The Scripture Distinguisheth the righteous man, more excellent then his neighbour, but they will not have that.
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1583
The hatred of distinction is the cause they make all as bad as they can:
The hatred of distinction is the cause they make all as bad as they can:
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And hereupon it is that good things were never cloathed in the right habit, nor ill things neither, And hereupon it is that good things were never clothed in the right habit, nor ill things neither,
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1585
but doe passe under a vaile:
but do pass under a veil:
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take away the true garment of grace, and holinesse and goodnesse, and put a false vaile upon it, it passeth not under that, that it is in this world,
take away the true garment of grace, and holiness and Goodness, and put a false veil upon it, it passes not under that, that it is in this world,
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because wicked men will not suffer it, but will raise up the credit of other things, of empty learning,
Because wicked men will not suffer it, but will raise up the credit of other things, of empty learning,
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1588
or empty things, or vaine courses, and cry up the credit of worldly things, that they may seeme to be wise and not fooles, that are carried to those things.
or empty things, or vain courses, and cry up the credit of worldly things, that they may seem to be wise and not Fools, that Are carried to those things.
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1589
The best things had never the happinesse to passe under their owne names; but they had other coverings.
The best things had never the happiness to pass under their own names; but they had other coverings.
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1590
Trueth goeth alwaies with a torne and scratched face; it is a stranger in the world, and hath strange entertainment.
Truth Goes always with a torn and scratched face; it is a stranger in the world, and hath strange entertainment.
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If this be so, wee ought to take heed of laying a scandall or reproach upon religion;
If this be so, we ought to take heed of laying a scandal or reproach upon Religion;
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Salvian complaines in his time, that wickednes had gotten that head, that those that were good and honourable, mali esse volunt, ne a malis ▪ abhorreantur: Salvian complains in his time, that wickedness had got that head, that those that were good and honourable, mali esse volunt, ne a malis ▪ abhorreantur:
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1593
They that were good, studied to be vile, that they might not be villified of others.
They that were good, studied to be vile, that they might not be vilified of Others.
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1594
Oh saith hee, how much is Christ beholding to the world, that those that owne him,
O Says he, how much is christ beholding to the world, that those that own him,
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and owne goodnesse, and owne his cause, should be therefore base, because they be his friends; take heed of taking scandalls.
and own Goodness, and own his cause, should be Therefore base, Because they be his Friends; take heed of taking scandals.
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1596
Use 2. Wee had need be wise, that wee be not taken in this snare of Satan, to mistake error for truth, and good for evill; Use 2. we had need be wise, that we be not taken in this snare of Satan, to mistake error for truth, and good for evil;
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1597
Satan and his agents make things passe under contrary representations: Superstition goeth for Religion, and Religion for superstition ▪ Schisme, and Heresie. It hath alwaies bin so;
Satan and his agents make things pass under contrary representations: Superstition Goes for Religion, and Religion for Superstition ▪ Schism, and Heresy. It hath always been so;
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1598
therefore seeke wisdome to discerne aright. The devill hath two properties, hee is a liar, and a murtherer;
Therefore seek Wisdom to discern aright. The Devil hath two properties, he is a liar, and a murderer;
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1599
the one makes way for the other, for he could not murther unlesse he did lie.
the one makes Way for the other, for he could not murder unless he did lie.
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1600
The devill himselfe will not be an open murtherer, if he can helpe it: The fraudulent persecution is worse than the violent.
The Devil himself will not be an open murderer, if he can help it: The fraudulent persecution is Worse than the violent.
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1601
If he can bring to hell by fraud, and lying, hee will never doe it by violence.
If he can bring to hell by fraud, and lying, he will never do it by violence.
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1602
Hee is a lyar, that hee may be a murtherer:
He is a liar, that he may be a murderer:
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1603
for when he can raise an imputation upon the Church and children of God, that they be Rebels, enemies of state,
for when he can raise an imputation upon the Church and children of God, that they be Rebels, enemies of state,
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then he may cum privilegio be a murtherer:
then he may cum privilegio be a murderer:
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1605
when he hath tainted Gods people in the conceit of the world, then they finde that entertainment not which they deserve,
when he hath tainted God's people in the conceit of the world, then they find that entertainment not which they deserve,
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1606
but which they be apprehended to deserve, when the conceit of other men towards them is poyson'd.
but which they be apprehended to deserve, when the conceit of other men towards them is poisoned.
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Oh this Sect is spoken against every where, say they to Paul, Acts 28. 22. Therefore wee had need be wise; O this Sect is spoken against every where, say they to Paul, Acts 28. 22. Therefore we had need be wise;
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1608
for if the instruments of Satan ▪ led with his spirit, had not hoped that slanders should take, they would never have bin so skillfull in that trade.
for if the Instruments of Satan ▪ led with his Spirit, had not hoped that slanders should take, they would never have been so skilful in that trade.
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1609
But they know they shall finde some shallow fooles, that will believe them without searching into the depth of them, and take up persons and things under prejudice.
But they know they shall find Some shallow Fools, that will believe them without searching into the depth of them, and take up Persons and things under prejudice.
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It is enough for them, that this is said of them, they have neither wit nor judgement,
It is enough for them, that this is said of them, they have neither wit nor judgement,
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1611
nor so much patience, from following their lusts, as to examine them: And that makes them so mad as they are.
nor so much patience, from following their Lustiest, as to examine them: And that makes them so mad as they Are.
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1612
Calumniare audacter aliquid haerebit, Slander stoutly, something will sticke they are sure of it.Calumniare Audacitèr Aliquid haerebit, Slander stoutly, something will stick they Are sure of it.
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1613
That which hath raised, and ruined many a man, is that of Hamans casting of jealousie upon those that are better then themselves.
That which hath raised, and ruined many a man, is that of Hamans casting of jealousy upon those that Are better then themselves.
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That was Hamans trick, and so will be the practice of the wicked, as it hath bin from the beginning,
That was Hamans trick, and so will be the practice of the wicked, as it hath been from the beginning,
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so to the end of the world.
so to the end of the world.
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Thou art not Caesars friend say they, and its enough to Pilate; thus it hath bin and will be to the end of the world.Thou art not Caesars friend say they, and its enough to Pilate; thus it hath been and will be to the end of the world.
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1617
Therefore we had need to be wise, that wee be not misled:
Therefore we had need to be wise, that we be not misled:
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1618
Men will never leave to speake ill, till they have learned to speak better, till the spirit of God hath taught them.
Men will never leave to speak ill, till they have learned to speak better, till the Spirit of God hath taught them.
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Now it is said that Christ will take away the rebukes of his people. That is the promise;
Now it is said that christ will take away the rebukes of his people. That is the promise;
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as they are, they shall be knowne to be; he will set all in joynt againe.
as they Are, they shall be known to be; he will Set all in joint again.
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1621
Harmony is a sweet thing, and order is a sweet thing:
Harmony is a sweet thing, and order is a sweet thing:
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time will come when things that are now out of order to appearance, shall be all set in their due order againe:
time will come when things that Are now out of order to appearance, shall be all Set in their due order again:
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1623
Those that are basest, shall be lowest, and those that be excellent, shall be highest; this is a working and framing now.
Those that Are Basest, shall be lowest, and those that be excellent, shall be highest; this is a working and framing now.
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In this confusion we must looke to the catastrophe, the conclusion of all; hee will take away the rebukes of all.
In this confusion we must look to the catastrophe, the conclusion of all; he will take away the rebukes of all.
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1625
God is the Father of truth, and truth is the daughter of time; time will bring forth truth at last.
God is the Father of truth, and truth is the daughter of time; time will bring forth truth At last.
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And those that be honourable indeed, shall be honourable. It is as true as God is just;
And those that be honourable indeed, shall be honourable. It is as true as God is just;
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for goodnesse and holinesse are beames of God; and will he suffer it alwaies to passe under a falfe vaile.
for Goodness and holiness Are beams of God; and will he suffer it always to pass under a false veil.
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There is not an attribute of God, but shall shine forth gloriously; even all his excellency and dignity:
There is not an attribute of God, but shall shine forth gloriously; even all his excellency and dignity:
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There is nothing shall be above him and his excellency;
There is nothing shall be above him and his excellency;
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noe, though he seemes for a a while not to rule in the world, or have power,
no, though he seems for a a while not to Rule in the world, or have power,
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but fers them to goe away with it, that are his enemies;
but fers them to go away with it, that Are his enemies;
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he is working another thing by suffering them, he is working the glory of his children, and confusion of his enemies.
he is working Another thing by suffering them, he is working the glory of his children, and confusion of his enemies.
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There is nothing in God but shall gloriously shine, and nothing in his children, no beames of God,
There is nothing in God but shall gloriously shine, and nothing in his children, no beams of God,
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but shall gloriously shine to the confusion of the world:
but shall gloriously shine to the confusion of the world:
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1635
They that are good, shall be knowne to be good, God will bring their righteousnesse to light.
They that Are good, shall be known to be good, God will bring their righteousness to Light.
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1636
The Witnesses that vexed the world, and had base entertainement, they were slaine and disgraced,
The Witnesses that vexed the world, and had base entertainment, they were slain and disgraced,
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but they rose againe and were carried to heaven, as Elias. So there will be a resurrection of name, a resurrection of reputation:
but they rose again and were carried to heaven, as Elias. So there will be a resurrection of name, a resurrection of reputation:
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1638
That that is good shall be good, and that that is bad shall be bad; it shall be knowne to be as it is. This is for comfort.
That that is good shall be good, and that that is bad shall be bad; it shall be known to be as it is. This is for Comfort.
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1639
You hear therefore what course to take under disgrace; what shall wee doe, when the Church passeth under disgrace? as it is now:
You hear Therefore what course to take under disgrace; what shall we do, when the Church passes under disgrace? as it is now:
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A Protestant is worse then a Turke or a Jew, amongst the railing Papists.
A Protestant is Worse then a Turk or a Jew, among the railing Papists.
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1641
Among our selves wee see under what reputation the best things goe, it is too well knowne to speake of:
Among our selves we see under what reputation the best things go, it is too well known to speak of:
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And the scandall taken from hence doth extreamely harden, it keepes men from religion, it draweth many from religion that have entred into it,
And the scandal taken from hence does extremely harden, it keeps men from Religion, it draws many from Religion that have entered into it,
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because they have not learned so much selfe denyall, as to venture upon disgrace. And surely where no selfe-denyall is, there is no religion.
Because they have not learned so much self denial, as to venture upon disgrace. And surely where no self-denial is, there is no Religion.
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Christ knew what doctrine he taught, when he taught self-denyall in this respect. What shall wee doe therefore? Labour first of all for innocency;
christ knew what Doctrine he taught, when he taught self-denial in this respect. What shall we do Therefore? Labour First of all for innocency;
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that if men wil reproach, they may reproach without a cause. Then labour for a spirit of patience to serve Christ with;
that if men will reproach, they may reproach without a cause. Then labour for a Spirit of patience to serve christ with;
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great is your reward when men speake evill of you for a good cause. great is your reward when men speak evil of you for a good cause.
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It is the portion of a Christian in this life, to doe well, and suffer ill.
It is the portion of a Christian in this life, to do well, and suffer ill.
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Of all, certainely they are best that out of love to goodnesse, are carried to goodnesse without looking to rewards,
Of all, Certainly they Are best that out of love to Goodness, Are carried to Goodness without looking to rewards,
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or disgrace, that followes, with a single eye. Labour therefore for patience, and not onely so, but for courage;
or disgrace, that follows, with a single eye. Labour Therefore for patience, and not only so, but for courage;
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for the Moone goeth its course, and lets the dog barke: Wee have a course to runne, let us keepe our course constantly;
for the Moon Goes its course, and lets the dog bark: we have a course to run, let us keep our course constantly;
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passe through good reports, and bad reports, be at a point, what the world thinkes, wee seeke applause at another theater then the world.
pass through good reports, and bad reports, be At a point, what the world thinks, we seek applause At Another theater then the world.
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Againe then, labour for sincerity under rebukes, that wee have a good aime, such an aime as Paul had:
Again then, labour for sincerity under rebukes, that we have a good Love, such an aim as Paul had:
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If I be mad and out of my wits; he being earnest for his Master Christ, they count him out of his wits; If I be mad and out of my wits; he being earnest for his Master christ, they count him out of his wits;
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If I be out of my wits it is for Christ.
If I be out of my wits it is for christ.
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If I be sober it is for you, the love of Christ constraineth me to be so. If I be Sobrium it is for you, the love of christ constrains me to be so.
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Get the love of Christ, and that will make a man care for nothing. If I goe beyond my self, it is to God:
Get the love of christ, and that will make a man care for nothing. If I go beyond my self, it is to God:
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As David said, when he was mocked by Micholl: It is to the Lord, when he danced before the Arke.
As David said, when he was mocked by Michael: It is to the Lord, when he danced before the Ark.
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Bonus ludus a good dance, where Micholl scoffeth, and David danceth;Bonus ludus a good dance, where Michael scoffeth, and David dances;
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where gracious men magnifie God, and have Micholls to scoffe at them, it is bonus ludus: God will looke upon them,
where gracious men magnify God, and have Micholls to scoff At them, it is bonus ludus: God will look upon them,
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for it is to the Lord.
for it is to the Lord.
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Labour that our aimes be good, and it is no matter what the world judgeth of them.
Labour that our aims be good, and it is no matter what the world Judgeth of them.
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And when all will not doe, commend our credits to God by prayer, as wee commend our soules and conditions, so or reputations;
And when all will not do, commend our credits to God by prayer, as we commend our Souls and conditions, so or reputations;
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that he would take care of them, that hee would bring our righteousnesse to light, that it should shine out as the noone day.
that he would take care of them, that he would bring our righteousness to Light, that it should shine out as the noon day.
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So David doth, hee complaines to God, and commendeth all to him, prayeth him to take part against his enemies, to right his cause;
So David does, he complains to God, and commends all to him, Prayeth him to take part against his enemies, to right his cause;
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and when wee have done that, wee have done our duty: yet with all hope for better things;
and when we have done that, we have done our duty: yet with all hope for better things;
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be content to passe under the world as unknowne men, and to be inwardly worthy, and passe as unknown men.
be content to pass under the world as unknown men, and to be inwardly worthy, and pass as unknown men.
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Rich men if truly rich, they will applaud themselves in their bosomes, though the world disgrace them,
Rich men if truly rich, they will applaud themselves in their bosoms, though the world disgrace them,
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yet at home I am thus furnish'd.
yet At home I am thus furnished.
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And so a Christian that knoweth his worth, that he is a child of God, heire of heaven, that he is attended upon by Angels, that hee is a jewell to God in his esteem, to be absolutely the best thing in the world.
And so a Christian that Knoweth his worth, that he is a child of God, heir of heaven, that he is attended upon by Angels, that he is a jewel to God in his esteem, to be absolutely the best thing in the world.
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Hee knoweth the worth of a Christian, and his owne worth as being a Christian;
He Knoweth the worth of a Christian, and his own worth as being a Christian;
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he applauseth and comforteth himselfe, in that he knoweth he hath a hidden life, a state of glory hidden in Christ.
he applauseth and comforts himself, in that he Knoweth he hath a hidden life, a state of glory hidden in christ.
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Now it is covered with disgrace, and disrespect in the world, scorned and reproached, but what is that to him? it is an hidden life,
Now it is covered with disgrace, and disrespect in the world, scorned and reproached, but what is that to him? it is an hidden life,
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and for the present he knoweth his owne excellency, and therefore can passe through good report, and bad report.
and for the present he Knoweth his own excellency, and Therefore can pass through good report, and bad report.
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I care not for mans day saith Paul, there is another day to which I must stand.I care not for men day Says Paul, there is Another day to which I must stand.
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And thus if we do, as Peter saith, There is a spirit of glory shall rest upon us.
And thus if we do, as Peter Says, There is a Spirit of glory shall rest upon us.
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The ground wee have of comfort under rebuke, and disgrace, there is a spirit of glory, what is that? a large spirit inlarging our hearts, with inward comfort, inward joy, inward love of God.
The ground we have of Comfort under rebuke, and disgrace, there is a Spirit of glory, what is that? a large Spirit enlarging our hearts, with inward Comfort, inward joy, inward love of God.
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A spirit of glory shall rest upon you, and shall continue with you, as long as disgrace shall continue:A Spirit of glory shall rest upon you, and shall continue with you, as long as disgrace shall continue:
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hee opposeth this to all disgrace he meeteth with in the world.
he Opposeth this to all disgrace he meeteth with in the world.
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God putteth sometimes a glory and excellency upon his children under disgrace, and ill usage in the world;
God putteth sometime a glory and excellency upon his children under disgrace, and ill usage in the world;
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that he will daunt the world, as Stephens face did shine, as the face of an Angell, which came from a spirit of glory that rested upon him,
that he will daunt the world, as Stephen's face did shine, as the face of an Angel, which Come from a Spirit of glory that rested upon him,
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and expressed himselfe to be the servant of God, He that takes away from our good report,
and expressed himself to be the servant of God, He that Takes away from our good report,
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if we be good, he addeth to our reward: Our Saviour Christ saith as much. Blessed are you when you be ill spoken of, for great is your reward.
if we be good, he adds to our reward: Our Saviour christ Says as much. Blessed Are you when you be ill spoken of, for great is your reward.
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THE Seventh Sermon.
THE Seventh Sermon.
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ISAIAH 25. 8. And the rebukes of his people shall he take away from all the earth:
ISAIAH 25. 8. And the rebukes of his people shall he take away from all the earth:
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For the mouth of the Lord hath spoken it. THis is a great promise, and I pray you be comforted with it.
For the Mouth of the Lord hath spoken it. THis is a great promise, and I pray you be comforted with it.
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For of all grief that Gods people suffer in the world, there is none greater than reproach, disgrace, For of all grief that God's people suffer in the world, there is none greater than reproach, disgrace,
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and contumely, Movemur contumeliis plus quam injuriis: We are more moved with reproaches than injuries. Injuries come from severall causes, but disgrace from abundance of slighting.
and contumely, Movemur contumeliis plus quam injuriis: We Are more moved with Reproaches than injuries. Injuries come from several Causes, but disgrace from abundance of slighting.
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No man but thinks himselfe worthy of respect from some or other. Now slanders come from abundance of malice, or else abundance of contempt;
No man but thinks himself worthy of respect from Some or other. Now slanders come from abundance of malice, or Else abundance of contempt;
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and therefore nothing stickes so much as reproaches, specially by reason of opinion, and fancy that raiseth them over high.
and Therefore nothing sticks so much as Reproaches, specially by reason of opinion, and fancy that Raiseth them over high.
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Our Saviour Christ endured the Crosse and despised the shame. That shame that vaine people cast upon Religion, and the best things, they despise that,
Our Saviour christ endured the Cross and despised the shame. That shame that vain people cast upon Religion, and the best things, they despise that,
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and make that a matter of patience: They knew the Crosse would not be shaken off, Persecution and Troubles must be endured,
and make that a matter of patience: They knew the Cross would not be shaken off, Persecution and Troubles must be endured,
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and therefore they endured the Crosse, and despised the shame.
and Therefore they endured the Cross, and despised the shame.
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Now to bear Crosses take the counsell of the Holy Apostles, look up to him, consider Christ,
Now to bear Crosses take the counsel of the Holy Apostles, look up to him, Consider christ,
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and whatsoever disgrace in words or carriage wee shall endure, we are sure, (though wee shall never know it, till wee feele it by experience) The spirit of glory shall rest upon us, and rebuke shall be taken away.
and whatsoever disgrace in words or carriage we shall endure, we Are sure, (though we shall never know it, till we feel it by experience) The Spirit of glory shall rest upon us, and rebuke shall be taken away.
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Ere long there will be no glory in heaven and earth, but the glory of Christ,
Ere long there will be no glory in heaven and earth, but the glory of christ,
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and of his Spouse, for all the rest shall be in their owne place: as it was said of Judas, that he went to his place.
and of his Spouse, for all the rest shall be in their own place: as it was said of Judas, that he went to his place.
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Their proper place is not to domineere, but to be in hell, and ere long they shall bee there.
Their proper place is not to domineer, but to be in hell, and ere long they shall be there.
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Heaven is the proper element of the Saints, that is the place of Christ the head.
Heaven is the proper element of the Saints, that is the place of christ the head.
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And where should the body be, but with the head? where the Spouse, but with the Husband? I say this shall come to passe, that all the wicked shall be in their place,
And where should the body be, but with the head? where the Spouse, but with the Husband? I say this shall come to pass, that all the wicked shall be in their place,
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and all the godly in theirs, with Christ, and then shall the rebukes of Gods people be taken away.
and all the godly in theirs, with christ, and then shall the rebukes of God's people be taken away.
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A great matter, and therefore it is sealed with a great confirmation, The Lord Jehovah hath spoken it;
A great matter, and Therefore it is sealed with a great confirmation, The Lord Jehovah hath spoken it;
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therfore it must, and will be so: The mouth of the Lord hath spoken it.
Therefore it must, and will be so: The Mouth of the Lord hath spoken it.
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This is not in vaine added, for the Lord knoweth well enough we need it, to believe so great things that there is such a Feast provided;
This is not in vain added, for the Lord Knoweth well enough we need it, to believe so great things that there is such a Feast provided;
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And that there is such a victory over death our last enemy, and that there will be such glory, that all the glory shall bee Christs,
And that there is such a victory over death our last enemy, and that there will be such glory, that all the glory shall be Christ,
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and his Spouses, that the wicked that are now so insolent, shall be cast into their proper place with the Devill, by whose Spirit they are led: They bee great matters;
and his Spouses, that the wicked that Are now so insolent, shall be cast into their proper place with the devil, by whose Spirit they Are led: They be great matters;
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and there is great disproportion between the present condition, and that condition in heaven, and infidelity being in the soule, its hard to fasten such things on the soule, that so great things should be done;
and there is great disproportion between the present condition, and that condition in heaven, and infidelity being in the soul, its hard to fasten such things on the soul, that so great things should be done;
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but they are no greater than God hath said, and hee is able to make good his Word, The Lord hath said it;
but they Are no greater than God hath said, and he is able to make good his Word, The Lord hath said it;
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and when God hath said it heaven and earth cannot unsay it; when heaven hath concluded it, earth and hell cannot disanull it;
and when God hath said it heaven and earth cannot unsay it; when heaven hath concluded it, earth and hell cannot disannul it;
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The mouth of the Lord hath spoken it, That is ▪ truth it selfe hath spoken it, that cannot lye.The Mouth of the Lord hath spoken it, That is ▪ truth it self hath spoken it, that cannot lie.
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A man may lye, and be a man, and an honest man too, he may sometimes speak an untruth, it taketh not away his nature:
A man may lie, and be a man, and an honest man too, he may sometime speak an untruth, it Takes not away his nature:
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But God who is pure truth, unchangable truth, truth it selfe, cannot lye.
But God who is pure truth, unchangeable truth, truth it self, cannot lie.
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When we heare of great matters, as matters of Christianity be great matters, they be as large as the capacity of the soule, and larger too;
When we hear of great matters, as matters of Christianity be great matters, they be as large as the capacity of the soul, and larger too;
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And yet the soule is large in the understanding, and affection too; When wee heare of such large matters, wee need a great faith to believe them.
And yet the soul is large in the understanding, and affection too; When we hear of such large matters, we need a great faith to believe them.
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Great faith needeth great grounds, and therefore its good to have all the helps we can.
Great faith needs great grounds, and Therefore its good to have all the helps we can.
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When we heare of great things promised, great deliverances, great glory; to strengthen our faith, remember God hath spoken them;
When we hear of great things promised, great Deliverances, great glory; to strengthen our faith, Remember God hath spoken them;
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He knoweth our weaknesse, our infirmity, and therefore helps us with this prop, The mouth of the Lord hath spoken it.
He Knoweth our weakness, our infirmity, and Therefore helps us with this prop, The Mouth of the Lord hath spoken it.
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Let us therefore remember, those great things are promised in the word of God, in the word of Jehovah, that can make them all good, that gives a being to all his promises:
Let us Therefore Remember, those great things Are promised in the word of God, in the word of Jehovah, that can make them all good, that gives a being to all his promises:
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He is being it selfe, and gives being to whatsoever he saith; he is able to doe it.
He is being it self, and gives being to whatsoever he Says; he is able to do it.
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Set God and his power against all opposition whatsoever from the creature, and all doubts that may arise from our owne unbeleeving hearts;
Set God and his power against all opposition whatsoever from the creature, and all doubts that may arise from our own unbelieving hearts;
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The mouth of the Lord hath spoken it. But yee will say, the Prophet Esay saith it, whose words they were. The Mouth of the Lord hath spoken it. But ye will say, the Prophet Isaiah Says it, whose words they were.
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I answer, Isaiah was the Pen-man, God the mouth; the head dictateth, the hand writeth; Christ the head dictates, and his servant writeth: I answer, Isaiah was the Penman, God the Mouth; the head dictateth, the hand Writeth; christ the head dictates, and his servant Writeth:
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So that holy men write as they were inspired by the holy Ghost, a better spirit than their owne.
So that holy men write as they were inspired by the holy Ghost, a better Spirit than their own.
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Why doe yee look on me, saith Isaiah? thinke not it is I that say it, I am but a man like your selves; Why do ye look on me, Says Isaiah? think not it is I that say it, I am but a man like your selves;
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but the mouth of the Lord hath spoken it.
but the Mouth of the Lord hath spoken it.
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VVee should not regard men, nor the Ministerie of men, but consider who speaks by men, who sendeth them, with what commission doe they come:
We should not regard men, nor the Ministry of men, but Consider who speaks by men, who sends them, with what commission do they come:
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Ambassadors are not regarded for themselves, but for them that send them. And therefore Cornelius said well;
ambassadors Are not regarded for themselves, but for them that send them. And Therefore Cornelius said well;
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We are here in the presence of God, to heare what thou wilt speake in the name of God, Acts 10. 33. And so people should come with that reverend expression, VVee are come in the presence of God the Father, Sonne,We Are Here in the presence of God, to hear what thou wilt speak in the name of God, Acts 10. 33. And so people should come with that reverend expression, We Are come in the presence of God the Father, Son,
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and Holy Ghost, in the presence of the blessed Angells, to heare what thou shalt say in the Name of God, by the Spirit of God.
and Holy Ghost, in the presence of the blessed Angels, to hear what thou shalt say in the Name of God, by the Spirit of God.
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VVe are not to deal with men, but with God: And therefore he saith, The mouth of the Lord hath spoken it.
We Are not to deal with men, but with God: And Therefore he Says, The Mouth of the Lord hath spoken it.
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Hence may this question be easily answered; VVhence hath the Scripture authority? VVhy from it selfe:
Hence may this question be Easily answered; Whence hath the Scripture Authority? Why from it self:
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it is the Word, it carryeth its owne Letters testimoniall with it.
it is the Word, it Carrieth its own Letters testimonial with it.
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Shall God borrow Authority from men? No, the Authority the Word hath, is from it selfe ▪ It hath a supreame authority from its selfe: Shall God borrow authority from men? No, the authority the Word hath, is from it self ▪ It hath a supreme Authority from its self:
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And wee may answer that question, about the Judge of all controversies; What is the supreame Judge? the Word, the Spirit of God in the Scriptures:
And we may answer that question, about the Judge of all controversies; What is the supreme Judge? the Word, the Spirit of God in the Scriptures:
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And who is above God? It is a shamelesse ridiculous impudency of men, that will take upon them to be Judges of Scripture,
And who is above God? It is a shameless ridiculous impudence of men, that will take upon them to be Judges of Scripture,
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as if man would get upon the Throne, and as a Judge there Judge. The Scriptures must judge all ere long, yea that great Antichrist.
as if man would get upon the Throne, and as a Judge there Judge. The Scriptures must judge all ere long, yea that great Antichrist.
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Now an ignorant man, a simple man, that perhaps never read Scriptures must judge of all controversies, yea, that that is the Judge of all,
Now an ignorant man, a simple man, that perhaps never read Scriptures must judge of all controversies, yea, that that is the Judge of all,
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and of himselfe, the Word which is from the very mouth of God.
and of himself, the Word which is from the very Mouth of God.
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You will aske me, how shall I know it is the Word of God, if the Church tells us not?
You will ask me, how shall I know it is the Word of God, if the Church tells us not?
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A Carrier sheweth us these bee Letters from such a man, but when wee open the Letter and see the hand and seale, we know them to be his.
A Carrier shows us these be Letters from such a man, but when we open the letter and see the hand and seal, we know them to be his.
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The Church knowes the Word and explaneth it, and when wee see and feele the efficacy of the Word in it selfe, then we believe it to be the Word;
The Church knows the Word and Explaineth it, and when we see and feel the efficacy of the Word in it self, then we believe it to be the Word;
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for there is that in the Word, that sheweth it to bee the Word;
for there is that in the Word, that shows it to be the Word;
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the Majesty that is in it, the matter that is mysterious, forgivenesse of sinnes through a mystery, forgivenesse of sinne, victory over death, life everlasting in the world to come;
the Majesty that is in it, the matter that is mysterious, forgiveness of Sins through a mystery, forgiveness of sin, victory over death, life everlasting in the world to come;
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great matters, which eye hath not seen, nor eare heard, nor entred into the heart of man.
great matters, which eye hath not seen, nor ear herd, nor entered into the heart of man.
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If it had not been revealed it could not have entred into the heart of Angels:
If it had not been revealed it could not have entered into the heart of Angels:
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It containeth such glorious transcending mysteries.
It Containeth such glorious transcending Mysteres.
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And then againe the Word to all them that belong to God, hath the Spirit of God ▪ by which it passeth, rightly accompanying it, witnessing to the soule of man that it is so, and by a divine efficacy it is mighty in operation.
And then again the Word to all them that belong to God, hath the Spirit of God ▪ by which it passes, rightly accompanying it, witnessing to the soul of man that it is so, and by a divine efficacy it is mighty in operation.
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What doth it in the heart? It warmeth the heart upon the hearing, and speaking, and discoursing of it.
What does it in the heart? It warmeth the heart upon the hearing, and speaking, and discoursing of it.
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As when the Disciples went to Emaus. It hath a heat of Spirit going with it to affect the heart with heavenly joy and delight:
As when the Disciples went to Emaus. It hath a heat of Spirit going with it to affect the heart with heavenly joy and delight:
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it hath power going with it by the Spirit to raise joy unspeakable and glorious: It hath a power to pacifie the soule amidst all troubles. it hath power going with it by the Spirit to raise joy unspeakable and glorious: It hath a power to pacify the soul amid all Troubles.
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When nothing will still the soule, the Spirit of God in the Word will doe it, by its divine power.
When nothing will still the soul, the Spirit of God in the Word will do it, by its divine power.
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Yea it will change a man from a beastly or devillish temper, to a higher,
Yea it will change a man from a beastly or devilish temper, to a higher,
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and happier estate, as you have it Isaiah 11. 6, 7, 8, 9. It makes Lions Lambs, Leopards Kids;
and Happier estate, as you have it Isaiah 11. 6, 7, 8, 9. It makes Lions Lambs, Leopards Kids;
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And what is the ground of all? In that very place, the earth shall be full of the knowledge of the Lord.
And what is the ground of all? In that very place, the earth shall be full of the knowledge of the Lord.
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The knowledge of God reconciled, is such a powerfull knowledge, that it hath a transforming vertue to alter mens dispositions.
The knowledge of God reconciled, is such a powerful knowledge, that it hath a transforming virtue to altar men's dispositions.
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What was Paul before Conversion, and Zaccheus? Therefore it is the Word, because it hath divine operation, to heat the soul,
What was Paul before Conversion, and Zacchaeus? Therefore it is the Word, Because it hath divine operation, to heat the soul,
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1756
and raise the soule, and change the soule, and cast downe the soule, as low in a manner as hell, in sense of its owne miserie.
and raise the soul, and change the soul, and cast down the soul, as low in a manner as hell, in sense of its own misery.
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It will make a Foelix to tremble; a man that it doth not effectually worke upon.
It will make a Felix to tremble; a man that it does not effectually work upon.
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The Truths of it are so moving, that it will make a carnall man to quake.
The Truths of it Are so moving, that it will make a carnal man to quake.
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1759
When Paul spake of judgement to come, of giving account of all that is done in the flesh,
When Paul spoke of judgement to come, of giving account of all that is done in the Flesh,
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1760
when a possibility of it was apprehended, it made Foelix to quake; It makes mountains levell, and it fills up the valleyes:
when a possibility of it was apprehended, it made Felix to quake; It makes Mountains level, and it fills up the valleys:
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1761
The Word can raise up the soule;
The Word can raise up the soul;
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when man is as low as hell, and looketh for nothing but damnation, the Spirit with the Word will fetch him from thence:
when man is as low as hell, and looks for nothing but damnation, the Spirit with the Word will fetch him from thence:
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as the Jaylor, Acts 16. there was little between him and hell, What shall I doe to be saved? Why believe in the Lord Jesus. as the Jailor, Acts 16. there was little between him and hell, What shall I do to be saved? Why believe in the Lord jesus.
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And with these words there went out an efficacy ▪ he believed, and he afterward was full of joy.
And with these words there went out an efficacy ▪ he believed, and he afterwards was full of joy.
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The first Gospell ever preached in pardon was by God himselfe:
The First Gospel ever preached in pardon was by God himself:
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never was any creature so neare damnation as our first Father Adam, cast from the greatest happinesse; never was any creature so near damnation as our First Father Adam, cast from the greatest happiness;
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1767
Miserrimum est fuisse faelicem; for he that enjoyed before communion with God and his Angells, having sinn'd,Miserrimum est Fuisse faelicem; for he that enjoyed before communion with God and his Angels, having sinned,
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1768
and having conscience of his sinne, considering his great parts, and apprehension of the state he had beene in, this must needs affect him deeply;
and having conscience of his sin, considering his great parts, and apprehension of the state he had been in, this must needs affect him deeply;
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1769
and being in this condition, the promise of the seed of the VVoman to breake the Serpents head revived him.
and being in this condition, the promise of the seed of the VVoman to break the Serpents head revived him.
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1770
There is a strange efficacy in the Gospell: The Roman Empire was the greatest enemy that the Church ever had.
There is a strange efficacy in the Gospel: The Roman Empire was the greatest enemy that the Church ever had.
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1771
The ten Persecutions you see what they were, and yet notwithstanding the VVord grew upon them and never rested, the spreading of the Gospell,
The ten Persecutions you see what they were, and yet notwithstanding the Word grew upon them and never rested, the spreading of the Gospel,
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1772
and the Spirit with it, till the Crosse got above the Crown, as it did in the time of Constantine, and so it continueth.
and the Spirit with it, till the Cross god above the Crown, as it did in the time of Constantine, and so it Continueth.
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1773
And must not this be a divine word which hath this efficacy, to revive, comfort, change, cast downe, raise up againe, search secrets, search the ▪ heart to the bottome.
And must not this be a divine word which hath this efficacy, to revive, Comfort, change, cast down, raise up again, search secrets, search the ▪ heart to the bottom.
cc vmb xx d vbi dt j-jn n1 r-crq vhz d n1, pc-acp vvi, n1, n1, vvd a-acp, vvb a-acp av, vvb n2-jn, vvb dt ▪ n1 p-acp dt n1.
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1774
A poore Ideot that comes to heare the word of God, when he heares the secrets of his heart laid open by the word, he concludes certainly God is in you, and you are Gods Ministers.
A poor Idiot that comes to hear the word of God, when he hears the secrets of his heart laid open by the word, he concludes Certainly God is in you, and you Are God's Ministers.
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1775
The word divideth betweene the marrow and the bone, it arraigneth the heart before Gods Tribunall Seat.
The word divides between the marrow and the bone, it arraigneth the heart before God's Tribunal Seat.
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1776
Those that are saved, it hath these effects in them that I have named.
Those that Are saved, it hath these effects in them that I have nam.
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1777
And if you ask how they know whether the word be the Word? A man may answer, I have found it to be so, raising me up, comforting me ▪ and strengthening mee: And if you ask how they know whither the word be the Word? A man may answer, I have found it to be so, raising me up, comforting me ▪ and strengthening me:
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1778
I had perished in my affliction if the word had not raised mee. Principles are proved, you know, from experience, for they have nothing above them.
I had perished in my affliction if the word had not raised me. Principles Are proved, you know, from experience, for they have nothing above them.
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1779
There is no other Principle to prove the word, but experience from the working of it.
There is no other Principle to prove the word, but experience from the working of it.
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1780
How know you the light to be the light but by it selfe? and that fire is hot, but by it selfe.
How know you the Light to be the Light but by it self? and that fire is hight, but by it self.
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1781
Principles prove themselves onely by experience.
Principles prove themselves only by experience.
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1782
And this Principle is so proved by it selfe, that there is no child of God but can say by experience, that the word is the word.
And this Principle is so proved by it self, that there is no child of God but can say by experience, that the word is the word.
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1783
If a man might goe to reason, one might bring that which could not be easily answered for the satisfaction of an Atheist.
If a man might go to reason, one might bring that which could not be Easily answered for the satisfaction of an Atheist.
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1784
Let him but grant there is a God, hee will grant one thing in Religion or another.
Let him but grant there is a God, he will grant one thing in Religion or Another.
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1785
But let him grant there is a God and a Reasonable Creature, then there must be a service, a Religion;
But let him grant there is a God and a Reasonable Creature, then there must be a service, a Religion;
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1786
and this service must bee according to some Rules prescribed; for the superior will not be served as the inferior pleaseth:
and this service must be according to Some Rules prescribed; for the superior will not be served as the inferior Pleases:
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1787
he must discover what good the superior intendeth, and what duties he expects: this must be revealed in some word;
he must discover what good the superior intends, and what duties he expects: this must be revealed in Some word;
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1788
God and the Reasonable Creature, and Religion, make a necessity of a word, and that must be the word we have, or another;
God and the Reasonable Creature, and Religion, make a necessity of a word, and that must be the word we have, or Another;
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1789
and what word in the world is probable to bee the word but this? You will say it may be corrupt.
and what word in the world is probable to be the word but this? You will say it may be corrupt.
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1790
The Jewes looked to the old Testament, that it should not be corrupted; for they knew every sillable in it and preserved every letter. The Jews looked to the old Testament, that it should not be corrupted; for they knew every Syllable in it and preserved every Letter.
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1791
It is one part of their superstition, and God blesseth that superstition to take away all such cavills.
It is one part of their Superstition, and God Blesses that Superstition to take away all such cavils.
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1792
For the New Testament the Jewes cared not for: For the New Testament the Jews cared not for:
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1793
but Hereticks on their side watch over it that there should be no corruption, they will so observe one another.
but Heretics on their side watch over it that there should be no corruption, they will so observe one Another.
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1794
But what are these reasons to those which the soule of a gracious Christian knoweth by the operation of the Word upon the heart?
But what Are these Reasons to those which the soul of a gracious Christian Knoweth by the operation of the Word upon the heart?
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1795
And therefore let us regard it as the word of God, hear it as the word of God, read it as the word of God.
And Therefore let us regard it as the word of God, hear it as the word of God, read it as the word of God.
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1796
A company of prophane wretches you shal have, the scums, and basest of the people, that will discourse,
A company of profane wretches you shall have, the scums, and Basest of the people, that will discourse,
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1797
and to grace their Discourse, they must have Scripture phrases: but whose word is it? it is the word of the great God.
and to grace their Discourse, they must have Scripture phrases: but whose word is it? it is the word of the great God.
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1798
Eglon was a Heathen King, and yet when a Message came from God, hee arose up and made obeysance.Eglon was a Heathen King, and yet when a Message Come from God, he arose up and made obeisance.
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1799
Wee should never read the Word but with reverence, considering whose book it is, and that we must be judged by it another day.
we should never read the Word but with Reverence, considering whose book it is, and that we must be judged by it Another day.
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1800
If it be the word, I beseech you consider what we say, and know that God will make every part of it good, there shall not a jot of it faile, nothing of it shall miscarry; God speaketh all these words:
If it be the word, I beseech you Consider what we say, and know that God will make every part of it good, there shall not a jot of it fail, nothing of it shall miscarry; God speaks all these words:
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1801
And therefore if you be blasphemers you shall not carry it away guiltlesse, God hath said it;
And Therefore if you be blasphemers you shall not carry it away guiltless, God hath said it;
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1802
if you continue not to obey you are under Gods curse, unlesse you repent you shall perish;
if you continue not to obey you Are under God's curse, unless you Repent you shall perish;
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1803
every threat God will make good; you must repent and get into Christ, else perish eternally:
every threat God will make good; you must Repent and get into christ, Else perish eternally:
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1804
God hath said it, and we may confirme it in the unfolding and reading of it, the time is comming for the execution of it, and then God is peremptory.
God hath said it, and we may confirm it in the unfolding and reading of it, the time is coming for the execution of it, and then God is peremptory.
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1805
Now God waiteth our leisure, and intreateth us, but if wee will not repent, wee shall have that Arrow in our sides that will never be gotten out till we dye in hell:
Now God waits our leisure, and intreateth us, but if we will not Repent, we shall have that Arrow in our sides that will never be got out till we die in hell:
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1806
whose sinnes are condemned in Scripture, they are condemned by God; and whom we shut heaven to, by opening the Scriptures, God will shut heaven to.
whose Sins Are condemned in Scripture, they Are condemned by God; and whom we shut heaven to, by opening the Scriptures, God will shut heaven to.
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1807
The opening of the Scriptures is the opening of heaven:
The opening of the Scriptures is the opening of heaven:
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1808
If the Scripture saith, a man that liveth in such a sinne shall not be saved, heaven shall be shut to him, he is in a state of death, he is strucken,
If the Scripture Says, a man that lives in such a sin shall not be saved, heaven shall be shut to him, he is in a state of death, he is strucken,
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1809
and remaineth in danger till he repenteth.
and remains in danger till he Repenteth.
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1810
How many live in sins against Conscience, that are under the guilt and danger of their sinnes, they be wounded, they be struck by the word;
How many live in Sins against Conscience, that Are under the guilt and danger of their Sins, they be wounded, they be struck by the word;
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1811
there is a threat against their sinnes, although it be not executed;
there is a threat against their Sins, although it be not executed;
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1812
and they be as much in danger of eternall death as a condemned Traytor, onely God suffers them to live, that they may make their peace, they have blessed times of visitation.
and they be as much in danger of Eternal death as a condemned Traitor, only God suffers them to live, that they may make their peace, they have blessed times of Visitation.
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1813
O make use of it, it is the word of God, and know that God will make every part of his word good in threats, as well as in promises.
O make use of it, it is the word of God, and know that God will make every part of his word good in Treats, as well as in promises.
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1814
Take occasion from hence likewise to shame our selves for our infidelity in the promises, when wee are in any disconsolate estate, we are in Jobs case, being in trouble the consolation of the Almighty seemed light to him;
Take occasion from hence likewise to shame our selves for our infidelity in the promises, when we Are in any disconsolate estate, we Are in Jobs case, being in trouble the consolation of the Almighty seemed Light to him;
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1815
These be the comforts of God. When we come to comfort some, though the sweet promises of the Gospell be opened,
These be the comforts of God. When we come to Comfort Some, though the sweet promises of the Gospel be opened,
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1816
yet they doe not consider them as being the word, the consolations of the Almighty, and therefore they seem light to them.
yet they do not Consider them as being the word, the consolations of the Almighty, and Therefore they seem Light to them.
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1817
But it should not be so.
But it should not be so.
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1818
Consider they be the comforts of the word, and therefore we should heare them with faith, labour to affect them, and shame our selves.
Consider they be the comforts of the word, and Therefore we should hear them with faith, labour to affect them, and shame our selves.
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1819
Is this Gods word that giveth this direction, that giveth this comfort, and shall I not regard it? Is it the consolation of the Almighty,
Is this God's word that gives this direction, that gives this Comfort, and shall I not regard it? Is it the consolation of the Almighty,
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1820
and shall not I embrace it? Therefore we should be ashamed, not to be more affected with the heavenly sweet things promised of God, than we are.
and shall not I embrace it? Therefore we should be ashamed, not to be more affected with the heavenly sweet things promised of God, than we Are.
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1821
A man that refuseth heavenly Comforts to imbrace comforts below, how should hee reflect upon himselfe with shame? Hath God promised such things, God that cannot lye,
A man that Refuseth heavenly Comforts to embrace comforts below, how should he reflect upon himself with shame? Hath God promised such things, God that cannot lie,
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1822
and shall I lose my hope of all these glorious things, for the enjoying of the pleasures of sin for a season? I professe my selfe to be a Christian, where is my faith? where is my hope? A man must acknowledge either I have no faith;
and shall I loose my hope of all these glorious things, for the enjoying of the pleasures of since for a season? I profess my self to be a Christian, where is my faith? where is my hope? A man must acknowledge either I have no faith;
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1823
for if I had faith believing God speaking these excellent things, I would not venture my losse of them to get the enjoyment of poor temporary things here,
for if I had faith believing God speaking these excellent things, I would not venture my loss of them to get the enjoyment of poor temporary things Here,
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1824
for the good things promised in another world.
for the good things promised in Another world.
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1825
Labour therefore to bring mens hearts to believe the word, and desire God to seale it to our soules, that it is so. I will give one direction:
Labour Therefore to bring men's hearts to believe the word, and desire God to seal it to our Souls, that it is so. I will give one direction:
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Labour for the Spirit of God that writ the word, that indited the word. Labour for the Spirit of God that writ the word, that Indited the word.
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Beg of God to •eale to our soules that it is the word, and that he would sanctifie our hearts to be suitable to the word,
Beg of God to •eale to our Souls that it is the word, and that he would sanctify our hearts to be suitable to the word,
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1828
and never rest till wee can finde God by his Spirit seasoning our hearts, so that the relish of our soules may suit to the relish of divine truths, that when wee heare them we may relish the truth in them,
and never rest till we can find God by his Spirit seasoning our hearts, so that the relish of our Souls may suit to the relish of divine truths, that when we hear them we may relish the truth in them,
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and may so feele the worke of Gods Spirit, that we may bee able to say, hee is our God.
and may so feel the work of God's Spirit, that we may be able to say, he is our God.
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And when we heare of any threatning, we may tremble at it, and any sinne discovered, wee may hate it:
And when we hear of any threatening, we may tremble At it, and any sin discovered, we may hate it:
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1831
For unlesse wee by the Spirit of God have something wrought in us suitable to the word, we shall never believe the word to bee the word.
For unless we by the Spirit of God have something wrought in us suitable to the word, we shall never believe the word to be the word.
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1832
And therefore pray the Lord by his Spirit to frame our hearts to be suitable to divine Truths,
And Therefore pray the Lord by his Spirit to frame our hearts to be suitable to divine Truths,
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1833
and so frame them in our affections, that we may find the word in our joy, in our love, in our patience, that all may be seasoned with the word of God.
and so frame them in our affections, that we may find the word in our joy, in our love, in our patience, that all may be seasoned with the word of God.
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When there is a relish in the word, and in the soule suitable to it, then a man is a Christian indeed to purpose;
When there is a relish in the word, and in the soul suitable to it, then a man is a Christian indeed to purpose;
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1835
till then men will Apostatize, turne Papist, turne Atheist, or any thing, because there is a distance betweene the soule and the word;
till then men will Apostatise, turn Papist, turn Atheist, or any thing, Because there is a distance between the soul and the word;
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1836
the word is not ingraffed into the soule, they doe not know the word to bee the word by arguments fetched from the word,
the word is not Ingrafted into the soul, they do not know the word to be the word by Arguments fetched from the word,
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1837
and therefore they fall from the power of the word. But if we will not fall from divine truths get truth written in the heart,
and Therefore they fallen from the power of the word. But if we will not fallen from divine truths get truth written in the heart,
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1838
and our hearts so seasoned by it, and made so harmonious and suitable to it, that we may imbrace it to death, that we may live and dye in it. To goe on:
and our hearts so seasoned by it, and made so harmonious and suitable to it, that we may embrace it to death, that we may live and die in it. To go on:
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1839
In that day shall it be said, loe this is our God we have waited for him.
In that day shall it be said, lo this is our God we have waited for him.
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1840
Here is a gracious promise that shutteth up all spoken before. He spake of great things before:
Here is a gracious promise that shutteth up all spoken before. He spoke of great things before:
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1841
And now here is a promise of a day, wherein hee will make all things promised good to the soule of every believing Christian.
And now Here is a promise of a day, wherein he will make all things promised good to the soul of every believing Christian.
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1842
In that day it shall be said, this is our God, wee have waited for him, he will save us.
In that day it shall be said, this is our God, we have waited for him, he will save us.
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1843
It is an excellent portion of Scripture to shew the gracious disposition that the Spirit of God will worke in all those that imbrace the gracious promises of God.
It is an excellent portion of Scripture to show the gracious disposition that the Spirit of God will work in all those that embrace the gracious promises of God.
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1844
The time shall come when they shall say; Loe, this is our God, wee have waited for him, and now wee enjoy him. The points considerable are these.
The time shall come when they shall say; Lo, this is our God, we have waited for him, and now we enjoy him. The points considerable Are these.
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First of all by supposition that there bee glorious excellent things? promised to the people of God; First of all by supposition that there be glorious excellent things? promised to the people of God;
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1846
Rich and precious promises of Feasting, of taking away the vaile of conquest over death by victory, of wiping away teares and removing rebukes:
Rich and precious promises of Feasting, of taking away the veil of conquest over death by victory, of wiping away tears and removing rebukes:
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1847
great things, if vve goe no farther than my Text. Secondly, these have ha• day vvhen they shall bee performed, vvhich is not presently;
great things, if we go no farther than my Text. Secondly, these have ha• day when they shall be performed, which is not presently;
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1848
for the end of a promise is to support the soule till the performance.
for the end of a promise is to support the soul till the performance.
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1849
God doth not onely reserve great things for us in another vvorld, but to comfort us in the vvay, doth reach out to us Promises to comfort us till vvee come thither.
God does not only reserve great things for us in Another world, but to Comfort us in the Way, does reach out to us Promises to Comfort us till we come thither.
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1850
There is a time when he will performe them, and not onely a time, but there are likewise promises of performance:
There is a time when he will perform them, and not only a time, but there Are likewise promises of performance:
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1851
at that time the promises of these great things shall be performed. The next thing is, that God will stirre up in his Children a disposition suitable:
At that time the promises of these great things shall be performed. The next thing is, that God will stir up in his Children a disposition suitable:
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1852
That is, the Grace of waiting. As great things were promised before, so the soule hath a grace fit for it: Wee have waited for thee.
That is, the Grace of waiting. As great things were promised before, so the soul hath a grace fit for it: we have waited for thee.
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1853
And as they wait for them, while they are in performing, so they shall enjoy them:
And as they wait for them, while they Are in performing, so they shall enjoy them:
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1854
Wee have wayted for thee, and wee will bee glad in thy salvation. We shall so enjoy them, that we shall joy in them:
we have waited for thee, and we will be glad in thy salvation. We shall so enjoy them, that we shall joy in them:
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1855
Good things when they be enjoyed, they bee joyed in. Againe, wee shall rejoyce in our salvation;
Good things when they be enjoyed, they be joyed in. Again, we shall rejoice in our salvation;
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1856
wee shall glory in our God. After they bee a while exercised in waiting, then commeth performance, then they bee enjoyed,
we shall glory in our God. After they be a while exercised in waiting, then comes performance, then they be enjoyed,
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1857
and they bee enjoyed with joy, in glorying in God. For that is the issue of a Christian, when hee hath what hee would enjoy,
and they be enjoyed with joy, in glorying in God. For that is the issue of a Christian, when he hath what he would enjoy,
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1858
when hee enjoyeth it with joy, when the fruit of it is, that God hath his glory,
when he Enjoyeth it with joy, when the fruit of it is, that God hath his glory,
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1859
and therefore the heart can rejoyce in his salvation. Then there is a day, as for the exercising of his people here by waiting:
and Therefore the heart can rejoice in his salvation. Then there is a day, as for the exercising of his people Here by waiting:
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1860
So there is a day of performing promises. In that day. That is, a day of all dayes:
So there is a day of performing promises. In that day. That is, a day of all days:
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1861
When that day commeth, then all Prophecies and Promises shall be accomplished to the uttermost.
When that day comes, then all Prophecies and Promises shall be accomplished to the uttermost.
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1862
But before that great day, there is an intermediate performance of Promises assisted by waiting, to drop comfort to us by degrees:
But before that great day, there is an intermediate performance of Promises assisted by waiting, to drop Comfort to us by Degrees:
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1863
He reserveth not all to that day, there be lesser dayes before that great day.
He reserveth not all to that day, there be lesser days before that great day.
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1864
As at the first comming of Christ, So at the overthrow of Antichrist, the Conversion of the Jewes, there will be much joy;
As At the First coming of christ, So At the overthrow of Antichrist, the Conversion of the Jews, there will be much joy;
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1865
but that is not that day, these dayes make way for that day.
but that is not that day, these days make Way for that day.
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1866
VVhensoever Prophecies shall end in Performances, then shall bee a day of joying and glorying in the God of our salvation for ever.
Whensoever Prophecies shall end in Performances, then shall be a day of joying and glorying in the God of our salvation for ever.
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1867
And therefore in the Revelations where this Scripture is cited, Revelations 21. 4. is meant the Conversion of the Jewes,
And Therefore in the Revelations where this Scripture is cited, Revelations 21. 4. is meant the Conversion of the Jews,
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1868
and the glorious estate they shall enjoy before the end of the world: We have waited for our God, and now we enjoy him.
and the glorious estate they shall enjoy before the end of the world: We have waited for our God, and now we enjoy him.
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1869
I, but what saith the Church there? Come Lord Iesus come quickly: there is yet another come Lord, till wee be in heaven.
I, but what Says the Church there? Come Lord Iesus come quickly: there is yet Another come Lord, till we be in heaven.
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1870
So that though intermediate, promises bee performed here, yet there is another great day of the Lord to be performed, which is specially meant here.
So that though intermediate, promises be performed Here, yet there is Another great day of the Lord to be performed, which is specially meant Here.
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1871
The last thing considerable in the words is the manner of expression:
The last thing considerable in the words is the manner of expression:
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1872
They are expressed full of life, and with repetition, to make them sure and more certaine, In that day it shall be said, this is our God, wee have waited for him, he shall save us:
They Are expressed full of life, and with repetition, to make them sure and more certain, In that day it shall be said, this is our God, we have waited for him, he shall save us:
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1873
He bringeth them in speaking these words of affection.
He brings them in speaking these words of affection.
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1874
Indeed when wee come to enjoy the performance of Gods gracious promises, if we should live to see the fulnesse of the Gentiles come,
Indeed when we come to enjoy the performance of God's gracious promises, if we should live to see the fullness of the Gentiles come,
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1875
and Jewes called, wee should speake of it againe, and againe: Affections are large, and few expressions will not serve for large affections.
and Jews called, we should speak of it again, and again: Affections Are large, and few expressions will not serve for large affections.
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1876
It will be no tautology to say, This is our God, wee have waited for him.
It will be no tautology to say, This is our God, we have waited for him.
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1877
Beloved, times are yet to come which may much affect the hearts of the Children of God.
beloved, times Are yet to come which may much affect the hearts of the Children of God.
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1878
Howsoever we may not live to see the performance of these things, yet wee shall all live to see that day of Judgement,
Howsoever we may not live to see the performance of these things, yet we shall all live to see that day of Judgement,
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1879
and then we shall say, This is our God, wee have waited for him.
and then we shall say, This is our God, we have waited for him.
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1880
VVee now see God in the Promises, and then wee shall see him face to face whom wee have waited for in the Promises,
We now see God in the Promises, and then we shall see him face to face whom we have waited for in the Promises,
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1881
and we shall see him in heaven for ever. Loe, this is our God, we have waited for him.
and we shall see him in heaven for ever. Lo, this is our God, we have waited for him.
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1882
VVhile we live here we are in state of waiting, wee are under Promises, and a condition under promises is a waiting condition;
While we live Here we Are in state of waiting, we Are under Promises, and a condition under promises is a waiting condition;
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1883
a condition of performance is an enjoying condition. VVe are in a waiting condition till our bodies be raised out of the grave:
a condition of performance is an enjoying condition. We Are in a waiting condition till our bodies be raised out of the grave:
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1884
for when vve dye vvee vvait for the resurrection of our bodies. VVe may say as Jacob vvhen he vvas dying, I have waited for thy salvation.
for when we die we wait for the resurrection of our bodies. We may say as Jacob when he was dying, I have waited for thy salvation.
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1885
VVe are in a vvaiting condition till body and soule bee joyned together at the day of judgement for ever.
We Are in a waiting condition till body and soul be joined together At the day of judgement for ever.
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1886
And therefore vve should labour to have those graces that are suitable for this condition.
And Therefore we should labour to have those graces that Are suitable for this condition.
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1887
The things vve vvait for are of so transcending excellency, as glory to come, that they cannot bee vvaited for,
The things we wait for Are of so transcending excellency, as glory to come, that they cannot be waited for,
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but the spirit by the things vvaited for, fitteth us to vvaite for them.
but the Spirit by the things waited for, fits us to wait for them.
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1889
A man cannot vvait for glory of soule and body, but the Spirit that raiseth up faith to believe,
A man cannot wait for glory of soul and body, but the Spirit that Raiseth up faith to believe,
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1890
and hope to vvait, vvill purge, and fit, and prepare him for that glorious condition. He that hath this hope purifieth himselfe, as hee is pure.
and hope to wait, will purge, and fit, and prepare him for that glorious condition. He that hath this hope Purifieth himself, as he is pure.
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1891
Oh it is a quickning waiting, and a purging waiting;
O it is a quickening waiting, and a purging waiting;
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1892
it is efficacious by the Spirit to fit, and purifie his soule suitable to that glorious condition hee waits for.
it is efficacious by the Spirit to fit, and purify his soul suitable to that glorious condition he waits for.
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1893
Where that is not, it is but a conceit; a very slender apprehension of the glory to come will make men better.
Where that is not, it is but a conceit; a very slender apprehension of the glory to come will make men better.
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1894
He that hath hope of heaven and happinesse under glory, it will make him suitable to the place hee looketh for.
He that hath hope of heaven and happiness under glory, it will make him suitable to the place he looks for.
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1895
THE Eighth Sermon. ISAIAH 25. 8.
THE Eighth Sermon. ISAIAH 25. 8.
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1896
He shall swallow up death in victory, and the Lord God will wipe away teares from off all faces,
He shall swallow up death in victory, and the Lord God will wipe away tears from off all faces,
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1897
and the rebukes of his people shall he take away from off all the earth: for the Lord hath spoken it.
and the rebukes of his people shall he take away from off all the earth: for the Lord hath spoken it.
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1898
And it shall be said in that day, loe, this is our God, wee have waited for him, and be will save us:
And it shall be said in that day, lo, this is our God, we have waited for him, and be will save us:
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1899
this is the Lord, we have waited for him, we will be glad and rejoyce in his salvation.
this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.
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1900
TO come closer to the particulars. It shall be said in that day, loe this is our God.
TO come closer to the particulars. It shall be said in that day, lo this is our God.
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1901
The mouth of the Lord hath spoken gracious things before, hath promised a Feast, and an excellent Feast.
The Mouth of the Lord hath spoken gracious things before, hath promised a Feast, and an excellent Feast.
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1902
Gods manner is first of all to give promises to his Church;
God's manner is First of all to give promises to his Church;
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1903
why? his goodnesse commeth from his goodnesse, his goodnesse of grace commeth from his goodnesse of nature: why? his Goodness comes from his Goodness, his Goodness of grace comes from his Goodness of nature:
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1904
He is good, and doth good. He is good, and does good.
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1905
Now the same goodnesse of disposition which we call bounty, that reserveth heaven and happinesse for us in another world;
Now the same Goodness of disposition which we call bounty, that reserveth heaven and happiness for us in Another world;
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1906
the same goodnesse will not suffer us to be without all comfort in this world: Because the knowledge and revelation of the glory to come hath much comfort in it.
the same Goodness will not suffer us to be without all Comfort in this world: Because the knowledge and Revelation of the glory to come hath much Comfort in it.
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1907
Therefore in mercy he not only intendeth performance of glory, but out of the same fountaine of goodnesse, he intendeth to reveale whatsoever is good for his Church in the way to glory.
Therefore in mercy he not only intends performance of glory, but out of the same fountain of Goodness, he intends to reveal whatsoever is good for his Church in the Way to glory.
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1908
So that promises of good, come from the same goodnesse of God by which he intendeth heaven:
So that promises of good, come from the same Goodness of God by which he intends heaven:
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1909
For what moved God to come out of that hidden light, that no man can come into,
For what moved God to come out of that hidden Light, that no man can come into,
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1910
and discover himselfe in his sonne? The word in his promises to reveale his minde to mankinde,
and discover himself in his son? The word in his promises to reveal his mind to mankind,
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1911
and make knowne what he will have us to doe, and what he will doe to us? but onely his goodnesse is the cause of all.
and make known what he will have us to do, and what he will do to us? but only his Goodness is the cause of all.
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1912
And therefore the end of promises in Gods intention is to comfort us in the way to heaven, that we may have something to support us;
And Therefore the end of promises in God's intention is to Comfort us in the Way to heaven, that we may have something to support us;
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1913
they are promissa, quasi praemissa: They are promises and premises, and sent before the thing it selfe.
they Are Promissa, quasi Praemissa: They Are promises and premises, and sent before the thing it self.
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1914
Now here it commeth that the glory to come is tearmed the joy of heaven, and the glorious estate to come.
Now Here it comes that the glory to come is termed the joy of heaven, and the glorious estate to come.
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1915
You have need of patience, that you may get the promises; heaven and happinesse is called the promises, because we have them assured in promises.
You have need of patience, that you may get the promises; heaven and happiness is called the promises, Because we have them assured in promises.
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1916
The blessings of the New Testament are called promises; as the children of the promise, yea the heires of glory;
The blessings of the New Testament Are called promises; as the children of the promise, yea the Heirs of glory;
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1917
because all is conveyed by a promise, therefore all happinesse is conveyed by a promise. Now the promises are of good things.
Because all is conveyed by a promise, Therefore all happiness is conveyed by a promise. Now the promises Are of good things.
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1918
They are for the spring of them, free, from Gods free goodnesse; They Are for the spring of them, free, from God's free Goodness;
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1919
for the measure of them, full; for the truth of them, constant, even as God himselfe that promiseth.
for the measure of them, full; for the truth of them, constant, even as God himself that promises.
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1920
And therefore wee may well build upon them.
And Therefore we may well built upon them.
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1921
Before I goe any farther, I beseech you let us account the promises of the good we have to be our best treasure, our best portion, our best riches,
Before I go any farther, I beseech you let us account the promises of the good we have to be our best treasure, our best portion, our best riches,
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1922
for they be called precious promises;
for they be called precious promises;
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1923
not onely because they be precious in themselves, but because they are from the precious love of God in Christ to us.
not only Because they be precious in themselves, but Because they Are from the precious love of God in christ to us.
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1924
They are likewise for precious things, they are laid hold of by precious faith, as the Scripture calleth them,
They Are likewise for precious things, they Are laid hold of by precious faith, as the Scripture calls them,
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1925
and therefore they are precious promises. Let us not onely account of our riches that wee have;
and Therefore they Are precious promises. Let us not only account of our riches that we have;
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1926
for what is that we have, to what wee speak of, to that wee have in promise.
for what is that we have, to what we speak of, to that we have in promise.
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1927
A Christian is rich in reversion, rich in bills, and obligations: Christ hath bound himselfe to him, and he can sue him out when he pleaseth.
A Christian is rich in reversion, rich in bills, and obligations: christ hath bound himself to him, and he can sue him out when he Pleases.
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1928
In all kinds of necessitie, he can sue God for good;
In all Kinds of necessity, he can sue God for good;
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1929
hee can goe to God and say, Remember thy promise Lord, wherein thou hast caused me thy servant to trust;
he can go to God and say, remember thy promise Lord, wherein thou hast caused me thy servant to trust;
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1930
and can binde God with his own word.
and can bind God with his own word.
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1931
But I take this onely in passage as the foundation of what I am to speak.
But I take this only in passage as the Foundation of what I am to speak.
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1932
From the mouth of God you see the great promises delivered: and now we have waited for them.
From the Mouth of God you see the great promises Delivered: and now we have waited for them.
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1933
That which answereth promises, is expectation and waiting.
That which Answers promises, is expectation and waiting.
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1934
The second thing therefore between the promises wherein God is a debter, and the performance, is, that there is a long time, a long day:
The second thing Therefore between the promises wherein God is a debtor, and the performance, is, that there is a long time, a long day:
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1935
oftentimes God takes a long day for performing of his promise, as 400 yeares Abrahams posterity went to be in Egypt. And it was 4000 yeares from the beginning of the world, till the comming of Christ, which was the promise of promises;
oftentimes God Takes a long day for performing of his promise, as 400 Years Abrahams posterity went to be in Egypt. And it was 4000 Years from the beginning of the world, till the coming of christ, which was the promise of promises;
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1936
the promise of the seed, a great long day: And therefore Christ is said to come in the latter end of the world.
the promise of the seed, a great long day: And Therefore christ is said to come in the latter end of the world.
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1937
Abraham had promise of a sonne, but it was not performed till he was an old man:Abraham had promise of a son, but it was not performed till he was an old man:
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1938
Symeon had a promise to see Christ in the flesh, but hee was an old man, ready to yeeld up the ghost before it was performed.Symeon had a promise to see christ in the Flesh, but he was an old man, ready to yield up the ghost before it was performed.
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1939
God taketh a long day for his promises; long to us, not to him; for to him a 1000 yeares are but as one day.
God Takes a long day for his promises; long to us, not to him; for to him a 1000 Years Are but as one day.
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1940
The promises of God are long in performing; The promises of God Are long in performing;
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1941
for to exercise our faith, and our dependance to the full, to take us off from the creature, and to indeare the things promised to us, to set the greater price upon them when we have them.
for to exercise our faith, and our dependence to the full, to take us off from the creature, and to endear the things promised to us, to Set the greater price upon them when we have them.
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1942
Many other reasons my be given, if I intended to inlarge my selfe in that point. Many other Reasons my be given, if I intended to enlarge my self in that point.
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1943
A Christian hath a title to heaven, as soon as he is a Christian, he is an heire to heaven;
A Christian hath a title to heaven, as soon as he is a Christian, he is an heir to heaven;
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1944
perhaps he may live here twenty, or fourty yeares more, before God takes him up to glory;
perhaps he may live Here twenty, or fourty Years more, before God Takes him up to glory;
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1945
why doth he defer it so long? The reason is, God will fit us for heaven by little and little;
why does he defer it so long? The reason is, God will fit us for heaven by little and little;
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1946
and will perfume us as Esther was perfumed, before she must come to Ahasuerus: there were many weekes, and moneths of perfuming: and will perfume us as Esther was perfumed, before she must come to Ahasuerus: there were many weeks, and months of perfuming:
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1947
So God will sweeten and fit us for heaven and happinesse. It is a holy place, God a holy God: Christ is that holy one;
So God will sweeten and fit us for heaven and happiness. It is a holy place, God a holy God: christ is that holy one;
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1948
and for us to have everlasting communion with God and Christ in so holy a place, requireth a great preparation.
and for us to have everlasting communion with God and christ in so holy a place, requires a great preparation.
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1949
And God by deferring it so long, will mortifie our affections by little and little,
And God by deferring it so long, will mortify our affections by little and little,
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1950
and will have us die to all base things here in affection, before we die indeed.
and will have us die to all base things Here in affection, before we die indeed.
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1951
David had title to the Kingdom as soone as ever he was anointed;David had title to the Kingdom as soon as ever he was anointed;
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1952
but David was fitted to be an excellent King indeed, by deferring the performance of the promise till afterward: but David was fitted to be an excellent King indeed, by deferring the performance of the promise till afterwards:
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1953
So in our right and title, and possession of heaven, there is a long time betweenl
So in our right and title, and possession of heaven, there is a long time betweenl
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1954
Our Saviour Christ was 34 yeers before he was taken up to heaven ▪ because hee was to worke our salvation:
Our Saviour christ was 34 Years before he was taken up to heaven ▪ Because he was to work our salvation:
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1955
And he was willing to suspend his glory for such a time, that he might doe it;
And he was willing to suspend his glory for such a time, that he might do it;
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1956
to suspend his glory due to him, from the first moment of his conception: For by vertue of the union, glory was due to him at the first;
to suspend his glory due to him, from the First moment of his conception: For by virtue of the Union, glory was due to him At the First;
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1957
but because he had taken upon him to be a Mediator, out of love hee would suspend his glory due to him, that he might suffer.
but Because he had taken upon him to be a Mediator, out of love he would suspend his glory due to him, that he might suffer.
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1958
And so God by way of conformity, will suspend the glory due to us, that we may be conformed to Christ.
And so God by Way of conformity, will suspend the glory due to us, that we may be conformed to christ.
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1959
Though wee have right to heaven, as soon as wee are borne, yet God will suspend the full performance of it;
Though we have right to heaven, as soon as we Are born, yet God will suspend the full performance of it;
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1960
because he will by correction, and by length of time subdue by little and little that which maketh us unconformable to our head.
Because he will by correction, and by length of time subdue by little and little that which makes us unconformable to our head.
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Page 114
1961
And can we complaine for any deferring of heaven when wee are but conformed to our glorious head, who was content to be without heaven so long. But to goe on.
And can we complain for any deferring of heaven when we Are but conformed to our glorious head, who was content to be without heaven so long. But to go on.
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Page 115
1962
As there be gracious and rich promises, and they have long time of performance to us,
As there be gracious and rich promises, and they have long time of performance to us,
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Page 115
1963
and hope deferred makes the soule languish.
and hope deferred makes the soul languish.
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Page 115
1964
So God vouchsafeth a spirit to fit that expectation of his, a spirit of hope and waiting: So God vouchsafeth a Spirit to fit that expectation of his, a Spirit of hope and waiting:
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Page 115
1965
And this waiting hath something perfect in it, and something imperfect; it is a mixt condition.
And this waiting hath something perfect in it, and something imperfect; it is a mixed condition.
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Page 115
1966
There is good, because there is a promise; for a promise is the declaration of Gods wil concerning good:
There is good, Because there is a promise; for a promise is the declaration of God's will Concerning good:
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1967
But because it is a promise of a thing not performed, there is an imperfection. So there is a mixture in the promise, and a mixture in the grace, hope,
But Because it is a promise of a thing not performed, there is an imperfection. So there is a mixture in the promise, and a mixture in the grace, hope,
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1968
and expectation, and waiting, is an imperfect grace. That there be glorious things, it is perfection of good;
and expectation, and waiting, is an imperfect grace. That there be glorious things, it is perfection of good;
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1969
that we have them not in possession, that is the imperfection. So that hope is somthing, but it is not possessed;
that we have them not in possession, that is the imperfection. So that hope is something, but it is not possessed;
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1970
a promise is something, but it is not the performance. A seed is somthing; but it is not the plant.
a promise is something, but it is not the performance. A seed is something; but it is not the plant.
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1971
Thus God mixeth our condition here of perfection and imperfection;
Thus God mixeth our condition Here of perfection and imperfection;
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Page 115
1972
hee will have us in state of imperfection, that wee may not thinke our selves at home in our Countrey,
he will have us in state of imperfection, that we may not think our selves At home in our Country,
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1973
when wee are but in our way: Therefore he will have us in a state of imperfection, that wee may long homeward;
when we Are but in our Way: Therefore he will have us in a state of imperfection, that we may long homeward;
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1974
yet hee will have it a state of good, that we may not sinke in the way. And not onely promises;
yet he will have it a state of good, that we may not sink in the Way. And not only promises;
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1975
for in the way to heaven, God keeps not all for heaven, he lets in drops of comfort oftentimes in the midst of misery, hee doth reveale himselfe more glorious and sweet then at other times: for in the Way to heaven, God keeps not all for heaven, he lets in drops of Comfort oftentimes in the midst of misery, he does reveal himself more glorious and sweet then At other times:
p-acp p-acp dt n1 p-acp n1, np1 vvz xx d p-acp n1, pns31 vvz p-acp n2 pp-f n1 av p-acp dt n1 pp-f n1, pns31 vdz vvi px31 dc j cc j av p-acp j-jn n2:
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1976
there is nothing reserved for us in another world, but wee have a beginning, a taste,
there is nothing reserved for us in Another world, but we have a beginning, a taste,
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1977
an earnest of it here, to support us, till wee come to the full possession of what remaineth.
an earnest of it Here, to support us, till we come to the full possession of what remains.
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1978
Wee shall have full communion of Saints there; wee have it here, in the taste of it:
we shall have full communion of Saints there; we have it Here, in the taste of it:
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1979
Wee know what it is to be acquainted with them that be gracious spirits: Wee have praising of God for ever there;
we know what it is to be acquainted with them that be gracious spirits: we have praising of God for ever there;
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Page 116
1980
we know the sweetnesse of it here, in the house of God, which made David desire this one thing, that hee might dwell in the house of God, to visit the beauty of God, &c. There wee shall have perfect peace;
we know the sweetness of it Here, in the house of God, which made David desire this one thing, that he might dwell in the house of God, to visit the beauty of God, etc. There we shall have perfect peace;
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1981
here we have inward peace, unspeakable and glorious; a peace that passeth understanding in the beginning of it:
Here we have inward peace, unspeakable and glorious; a peace that passes understanding in the beginning of it:
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Page 116
1982
There we shall have joy without all mixture of contrariety; here we have joy, and joy unspeakable and full of glory.
There we shall have joy without all mixture of contrariety; Here we have joy, and joy unspeakable and full of glory.
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1983
There is nothing in heaven that is perfect, that is sweet and good, and comfortable, but we have a taste, and earnest of it here.
There is nothing in heaven that is perfect, that is sweet and good, and comfortable, but we have a taste, and earnest of it Here.
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1984
The spirit will be all in all there, there is somthing of it in us now:
The Spirit will be all in all there, there is something of it in us now:
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Page 116
1985
more light in our understandings, more obedience in our wills, more and more love in our affections,
more Light in our understandings, more Obedience in our wills, more and more love in our affections,
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1986
and it is growing more and more. And therefore all is not kept for time to come:
and it is growing more and more. And Therefore all is not kept for time to come:
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Page 116
1987
we have somthing beginning here, besides promises; there is some little degrees of performance;
we have something beginning Here, beside promises; there is Some little Degrees of performance;
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1988
so that the state between us and heaven, is a state mixt of good, and imperfection.
so that the state between us and heaven, is a state mixed of good, and imperfection.
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1989
Now God hath fitted graces suitable to that condition, and that is expectation, or waiting, a fit grace,
Now God hath fitted graces suitable to that condition, and that is expectation, or waiting, a fit grace,
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1990
and a fit disposition of soule from imperfect condition, that is afterwards to be perfected; for fruition is the condition of perfect happinesse, not of waiting: for waiting implieth imperfection.
and a fit disposition of soul from imperfect condition, that is afterwards to be perfected; for fruition is the condition of perfect happiness, not of waiting: for waiting Implies imperfection.
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1991
This waiting carrieth with it almost all graces, waiting for better times in glory to come, it hath to support it.
This waiting Carrieth with it almost all graces, waiting for better times in glory to come, it hath to support it.
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1992
It is a carriage of soule that is supported with many graces.
It is a carriage of soul that is supported with many graces.
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1993
For first we wait for that we believe, we have a spirit of faith to leade to it:
For First we wait for that we believe, we have a Spirit of faith to lead to it:
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1994
And then we hope, before we waite, and hope is the anchor of the soule that stayeth the soule in all the waves and miseries of the world;
And then we hope, before we wait, and hope is the anchor of the soul that stays the soul in all the waves and misery's of the world;
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1995
it is the helmet that keeps off all the blowes:
it is the helmet that keeps off all the blows:
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1996
This hope issues from faith for what we believe, we hope for the accomplishment of it.
This hope issues from faith for what we believe, we hope for the accomplishment of it.
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1997
So that all graces make way for waiting, or accompany it.
So that all graces make Way for waiting, or accompany it.
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1998
The graces that accompany the waiting for good things in time to come, are patience, to endure all griefes between us and the full possession of heaven.
The graces that accompany the waiting for good things in time to come, Are patience, to endure all griefs between us and the full possession of heaven.
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1999
Then long suffering, which is nothing else but patience lengthned, because troubles are lengthned, and the time is lengthned: Then long suffering, which is nothing Else but patience lengthened, Because Troubles Are lengthened, and the time is lengthened:
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2000
So there is patience, and patience lengthned, which we call long suffering;
So there is patience, and patience lengthened, which we call long suffering;
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2001
and then together with patience and long suffering, there is contentment without murmuring at the dispensation of God;
and then together with patience and long suffering, there is contentment without murmuring At the Dispensation of God;
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2002
something in the soule that he would have it to be so. something in the soul that he would have it to be so.
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2003
Hee that hath a heart to rise, because hee hath not what hee would have, hee doth not wait with that grace of waiting, that issueth from a right spring.
He that hath a heart to rise, Because he hath not what he would have, he does not wait with that grace of waiting, that issueth from a right spring.
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2004
God reserveth joy for the time to come, for our home, wee should be content to have communion with God and the soules of perfect men;
God reserveth joy for the time to come, for our home, we should be content to have communion with God and the Souls of perfect men;
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2005
and not murmure though God exerciseth us with many crosses here.
and not murmur though God Exerciseth us with many Crosses Here.
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2006
And therefore the Scripture calleth it a silence, In silence and in hope shall be your strength.
And Therefore the Scripture calls it a silence, In silence and in hope shall be your strength.
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2007
The soule keepeth silence to God in this waiting condition, and this silence quells all risings in the soule presently:
The soul Keepeth silence to God in this waiting condition, and this silence quells all risings in the soul presently:
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2008
As David, my soule kept silence unto the Lord.
As David, my soul kept silence unto the Lord.
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2009
It will still all risings of the heart, issuing from a resignation of the soule to God, to doe as he will have us to doe:
It will still all risings of the heart, issuing from a resignation of the soul to God, to do as he will have us to do:
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2010
So it implieth patience and long suffering, contentment, holy silence, without murmuring and repining.
So it Implies patience and long suffering, contentment, holy silence, without murmuring and repining.
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2011
And then it implies watchfulnesse over our selves, (till wee come to the full accomplishment of the promises) that we carry not our selves unworthily in the meane time:
And then it Implies watchfulness over our selves, (till we come to the full accomplishment of the promises) that we carry not our selves unworthily in the mean time:
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2012
That wee should not spend the time of our waiting in wickednesse, to fetch sorrow from the devill,
That we should not spend the time of our waiting in wickedness, to fetch sorrow from the Devil,
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2013
and the world to comfortus, or to be beholding to Satan.
and the world to comfortus, or to be beholding to Satan.
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2014
This is no waiting, but murmuring, and rebellion, when in crosses and discomforts we cannot be content,
This is no waiting, but murmuring, and rebellion, when in Crosses and discomforts we cannot be content,
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2015
but must be beholding to the Devill: so there must bee watchfulnesse; and not onely so, but fruitfulnesse in waiting.
but must be beholding to the devil: so there must be watchfulness; and not only so, but fruitfulness in waiting.
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2016
For he waits, that waiteth in doing good, that waiteth in observance;
For he waits, that waits in doing good, that waits in observance;
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2017
hee waiteth for his Masters comming, that is, doing his duty all the time in a fruitfull course of observance and obedience; else it is no waiting:
he waits for his Masters coming, that is, doing his duty all the time in a fruitful course of observance and Obedience; Else it is no waiting:
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2018
waiting is not meerly a distance of time, but a filling up of that time with all gracious carriage, with obedience,
waiting is not merely a distance of time, but a filling up of that time with all gracious carriage, with Obedience,
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2019
and with silence, with long suffering and contentment, and watchfulnesse wee take not any ill course,
and with silence, with long suffering and contentment, and watchfulness we take not any ill course,
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2020
and observance, and with fruitfulnesse, that wee may fill up times of waiting, till performance, with all the graces, that we may have communion with God.
and observance, and with fruitfulness, that we may fill up times of waiting, till performance, with all the graces, that we may have communion with God.
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It is another manner of grace then the world thinks. What is the reason of all the wickednesse of the world, and barrennesse, and voluptuousnesse,
It is Another manner of grace then the world thinks. What is the reason of all the wickedness of the world, and Barrenness, and voluptuousness,
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but because they have not learned to wait? They heare of good things, and precious things promised;
but Because they have not learned to wait? They hear of good things, and precious things promised;
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but they would have present payment, they will have somthing in hand. As Dives, sonne, sonne, thou hast had thy good things here;
but they would have present payment, they will have something in hand. As Dives, son, son, thou hast had thy good things Here;
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they will have their good things here.
they will have their good things Here.
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And what is the reason of wickednesse, but because they will have present pleasures of sinnes.
And what is the reason of wickedness, but Because they will have present pleasures of Sins.
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Wee must preferre the afflictions of Christ before the pleasures of sin. Now that shortnesse of spirit to have reward here, is the cause of all sinne:
we must prefer the afflictions of christ before the pleasures of since. Now that shortness of Spirit to have reward Here, is the cause of all sin:
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They have no hope, nor obedience, nor expectation to endure the continuance of diuturnity; where then is patience, and hope, and contentment?
They have no hope, nor Obedience, nor expectation to endure the Continuance of diuturnity; where then is patience, and hope, and contentment?
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The character of a Christian is, that he is in a waiting condition, and hath the grace of waiting;
The character of a Christian is, that he is in a waiting condition, and hath the grace of waiting;
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others will have the pleasures of sin, their profits and contentments, else they will cracke their consciences,
Others will have the pleasures of since, their profits and contentment's, Else they will Crac their Consciences,
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and sell Christ, God, heaven, and all.
and fell christ, God, heaven, and all.
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A Christian as he hath excellent things above the world, so he hath the grace of expectation,
A Christian as he hath excellent things above the world, so he hath the grace of expectation,
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and all the graces that store up, and maintain that expectation till the performance come.
and all the graces that store up, and maintain that expectation till the performance come.
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And therefore it is an hard thing to be a good Christian, another thing then the world taketh it to be: And Therefore it is an hard thing to be a good Christian, Another thing then the world Takes it to be:
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For marke I beseech you, what is between us and heaven, that wee must goe through,
For mark I beseech you, what is between us and heaven, that we must go through,
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if ever wee will come there: Between us and heaven, the thing promised, there be many Crosses to be met withall,
if ever we will come there: Between us and heaven, the thing promised, there be many Crosses to be met withal,
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and they must be borne, and borne as a Christian should doe; Through many afflictions we must enter into the kingdome of Heaven.
and they must be born, and born as a Christian should do; Through many afflictions we must enter into the Kingdom of Heaven.
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Besides crosses, there be scandalous offences, that be enough to drive us from profession of Religion without grace.
Beside Crosses, there be scandalous offences, that be enough to drive us from profession of Religion without grace.
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Sometimes good men by their failings, and fallings out, they fall into sinne, and fall out;
Sometime good men by their failings, and fallings out, they fallen into sin, and fallen out;
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and that is a scandall to wicked men. Oh say they, who would be of this Religion, when they cannot agree among themselves:
and that is a scandal to wicked men. O say they, who would be of this Religion, when they cannot agree among themselves:
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This is a great hinderance and stop. It is a scandall and rubbe in the way, not so much in themselves;
This is a great hindrance and stop. It is a scandal and rub in the Way, not so much in themselves;
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wee are full of scandall our selves, catch at any thing, that we may except against the best waies;
we Are full of scandal our selves, catch At any thing, that we may except against the best ways;
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there is a root of scandall in the hearts of all, because men will not goe to hell without reason.
there is a root of scandal in the hearts of all, Because men will not go to hell without reason.
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Now because wee are easie to take offence, rather then wee will be damned without reason, it is not easie to hold out.
Now Because we Are easy to take offence, rather then we will be damned without reason, it is not easy to hold out.
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Besides this, Satan plies it with his temptations from affliction, and from scandall; he amplifies these things in the fancy:
Beside this, Satan plies it with his temptations from affliction, and from scandal; he amplifies these things in the fancy:
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who would be a Christian? Yee see what their profession is; And so hee maketh the way the more difficult.
who would be a Christian? Ye see what their profession is; And so he makes the Way the more difficult.
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And then againe, looke at our owne disposition to suffer, to hold out, to fix; there is an unsetlednesse, which is a proper infirmity in our natures since the fall:
And then again, look At our own disposition to suffer, to hold out, to fix; there is an unsettledness, which is a proper infirmity in our nature's since the fallen:
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we love variety, wee are inconstant, and cannot fix our selves upon the best things, and wee are impatient of suffering any thing.
we love variety, we Are inconstant, and cannot fix our selves upon the best things, and we Are impatient of suffering any thing.
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Wee are not onely indisposed to doe good, but more indisposed to suffer any ill;
we Are not only indisposed to do good, but more indisposed to suffer any ill;
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the spirit must helpe us over all this, which must continue all our life long, till wee be in heaven, something or other will be in our way:
the Spirit must help us over all this, which must continue all our life long, till we be in heaven, something or other will be in our Way:
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now the Spirit of God must helpe us over all these afflictions.
now the Spirit of God must help us over all these afflictions.
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We shall never come to heaven to overcome afflictions, and scandals, and temptation, which Satan plies us here withall.
We shall never come to heaven to overcome afflictions, and scandals, and temptation, which Satan plies us Here withal.
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And then to overcome the tediousnesse of time; this needeth a great deale of strength: now this grace of expectance doth all. And then to overcome the tediousness of time; this needs a great deal of strength: now this grace of expectance does all.
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And therefore it is so oftentimes stood upon in Scripture;
And Therefore it is so oftentimes stood upon in Scripture;
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in Isaiah, and in the Psalmes, how often is it repeated, Psal. 77. last, Wait on the Lord, if he tarry wait thou. in Isaiah, and in the Psalms, how often is it repeated, Psalm 77. last, Wait on the Lord, if he tarry wait thou.
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The Lord will wait for them that wait for him; and it is the character in Scripture of a Christian.
The Lord will wait for them that wait for him; and it is the character in Scripture of a Christian.
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Moses, he saith, such as waited for the consolation of Israell before Christ came in the flesh, such a one, is one that waiteth for the consolation of Israell.Moses, he Says, such as waited for the consolation of Israel before christ Come in the Flesh, such a one, is one that waits for the consolation of Israel.
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To have a gracious disposition, and a grace of waiting was the character of good people.
To have a gracious disposition, and a grace of waiting was the character of good people.
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Now since the comming of Christ, the character of the New Testament, is, to wait for Christs appearance.
Now since the coming of christ, the character of the New Testament, is, to wait for Christ appearance.
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There is a Crowne of glory for me, and not onely for me, but for all them that love his appearance. There is a Crown of glory for me, and not only for me, but for all them that love his appearance.
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That is an ingredient in waiting, when we love the thing we wait for.
That is an ingredient in waiting, when we love the thing we wait for.
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And so Titus 2. last, The grace of God that teacheth to deny ungodlinesse and worldly lusts,
And so Titus 2. last, The grace of God that Teaches to deny ungodliness and worldly Lustiest,
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and to live holily, and justly, and soberly in this present evill world, looking for, and waiting for this glorious appearing of Jesus Christ. and to live holily, and justly, and soberly in this present evil world, looking for, and waiting for this glorious appearing of jesus christ.
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So that looking with the eye of the soule, partly on the first comming of Christ, which was to redeeme our soules,
So that looking with the eye of the soul, partly on the First coming of christ, which was to Redeem our Souls,
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and partly upon the second, which is to redeeme our bodies from corruption, and to make both soule and body happy, it makes a man a good Christian:
and partly upon the second, which is to Redeem our bodies from corruption, and to make both soul and body happy, it makes a man a good Christian:
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For the grace of God on the first, teacheth us to deny ungodlinesse; and looking for Christs appearing, maketh us zealous of good workes.
For the grace of God on the First, Teaches us to deny ungodliness; and looking for Christ appearing, makes us zealous of good works.
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You have scarce any Epistle, but you have time described for looking for the comming of Christ;
You have scarce any Epistle, but you have time described for looking for the coming of christ;
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As Jude, Preserve your selves in the love of God and wait for the comming of Christ.
As U^de, Preserve your selves in the love of God and wait for the coming of christ.
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So that as there be gracious promises, and a long day for them, God vouchsafeth grace to wait for the accomplishment of them.
So that as there be gracious promises, and a long day for them, God vouchsafeth grace to wait for the accomplishment of them.
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Now as God giveth grace to wait, so he will performe what wee waite for; As they say here, wee have waited, that is the speech of enjoying.
Now as God gives grace to wait, so he will perform what we wait for; As they say Here, we have waited, that is the speech of enjoying.
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God will at length make good what hee hath promised; and what his truth hath promised, his power will performe.
God will At length make good what he hath promised; and what his truth hath promised, his power will perform.
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Goodnesse inclineth to make a promise, truth speakes it, and power performeth it. As you shall see here. Wee have waited, &c. In God there is a mouth of truth, a heart of pitty, and an hand of power;
goodness Inclineth to make a promise, truth speaks it, and power Performeth it. As you shall see Here. we have waited, etc. In God there is a Mouth of truth, a heart of pity, and an hand of power;
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these three meeting together, make good whatsoever is promised: Hee will fulfill the desires of them that feare him.
these three meeting together, make good whatsoever is promised: He will fulfil the Desires of them that Fear him.
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The desires that God hath put into his Children, they be kindled from heaven; and he will satisfie them all out of his bowells of pitty and compassion:
The Desires that God hath put into his Children, they be kindled from heaven; and he will satisfy them all out of his bowels of pity and compassion:
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hee will not suffer the creature to be allwaies under the racke of desire, under the racke of expectation,
he will not suffer the creature to be always under the rack of desire, under the rack of expectation,
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but hee will fulfill the desire of them that feare him. And therefore learne this for the time to come.
but he will fulfil the desire of them that Fear him. And Therefore Learn this for the time to come.
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Though wee waite, God will performe whatsoever wee waite for; And therefore, loe, wee have waited for him.
Though we wait, God will perform whatsoever we wait for; And Therefore, lo, we have waited for him.
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As there is a time of promising, so there is a time of performing; as there is a seed time, so there is a time of harvest.
As there is a time of promising, so there is a time of performing; as there is a seed time, so there is a time of harvest.
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There is a succession in nature, and a succession in grace;
There is a succession in nature, and a succession in grace;
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as the day followeth the night, and the Sabbath the weeke, and the Jubile such a terme of yeares;
as the day follows the night, and the Sabbath the Week, and the Jubilee such a term of Years;
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and as the triumph followeth the warre; and as the Consummation of Marriage followeth Contract; so it is a happy and glorious condition, above all conditions here on earth.
and as the triumph follows the war; and as the Consummation of Marriage follows Contract; so it is a happy and glorious condition, above all conditions Here on earth.
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Therefore in this text you have not onely the seed time of the Christian; wee may sow in teares, and an expectation, as in sowing:
Therefore in this text you have not only the seed time of the Christian; we may sow in tears, and an expectation, as in sowing:
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But here is likewise the harvest of a Christian; as there is time of sowing, so there is time of reaping;
But Here is likewise the harvest of a Christian; as there is time of sowing, so there is time of reaping;
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as time of waiting, so of injoying. Wee have waited, and now loe, we have what we waited for.
as time of waiting, so of enjoying. we have waited, and now lo, we have what we waited for.
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But why doth not the Holy Ghost set downe a certain time, but leaveth it indefinite, In that day. God keepes times and seasons in his owne power;
But why does not the Holy Ghost Set down a certain time, but Leaveth it indefinite, In that day. God keeps times and seasons in his own power;
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the point of time in generall he leaveth it, There is a day; but the point and moment of time he keepeth in his owne power.
the point of time in general he Leaveth it, There is a day; but the point and moment of time he Keepeth in his own power.
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It is enough to know there is a day, and a day that will come in the best season;
It is enough to know there is a day, and a day that will come in the best season;
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Gods times is the best time.
God's times is the best time.
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When judgments were threatned upon the wicked, they say, Let us eate, and drinke, for to morrow wee shall die.
When Judgments were threatened upon the wicked, they say, Let us eat, and drink, for to morrow we shall die.
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So Saul, to morrow thou shalt die, and was he the better? So where there is a certain time of Gods comming in judgement, godly men would not be the worse,
So Saul, to morrow thou shalt die, and was he the better? So where there is a certain time of God's coming in judgement, godly men would not be the Worse,
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and wicked men never the better. Thetefore God reserveth it indefinite, In that day.
and wicked men never the better. Thetefore God reserveth it indefinite, In that day.
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There is a day, and it is a glorious day, a day of all dayes, a day that never will have night, a day that we should thinke of every day;
There is a day, and it is a glorious day, a day of all days, a day that never will have night, a day that we should think of every day;
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That day, by way of excellency. And before that day there be particular dayes in this world, wherein God sheweth himselfe, That day, by Way of excellency. And before that day there be particular days in this world, wherein God shows himself,
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and fulfills the expectation of his children, to cherish the grand expectation of life everlasting.
and fulfils the expectation of his children, to cherish the grand expectation of life everlasting.
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As in times of trouble they expect of God, and wait for deliverance in Gods time,
As in times of trouble they expect of God, and wait for deliverance in God's time,
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and they must be able to say, Loe, wee have waited Because it is a beginning and pledge of the great performance that shall be consummate at that great day,
and they must be able to say, Lo, we have waited Because it is a beginning and pledge of the great performance that shall be consummate At that great day,
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and of all the miseries that shall then be removed:
and of all the misery's that shall then be removed:
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So there is a day when the Jewes shall be converted, and the fulnesse of the Gentiles brought in,
So there is a day when the Jews shall be converted, and the fullness of the Gentiles brought in,
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and the man of sinne discovered, and consumed by the breath of Christ.
and the man of sin discovered, and consumed by the breath of christ.
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And when the Church of God seeth them, they may say, Loe, we have waited for the Lord, and loe, hee is come, that we looked for is now fulfilled:
And when the Church of God sees them, they may say, Lo, we have waited for the Lord, and lo, he is come, that we looked for is now fulfilled:
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So that God reserveth not the fulfilling of all the promises to the great day of all dayes,
So that God reserveth not the fulfilling of all the promises to the great day of all days,
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but even in this life hee will have a that day.
but even in this life he will have a that day.
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And it were very good for Christians in the passages of their lives, to see how God answereth their prayers, and delivereth them.
And it were very good for Christians in the passages of their lives, to see how God Answers their Prayers, and Delivereth them.
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Let them doe as the Saints in the Old Testament, that gave names to places where they saw God;
Let them do as the Saints in the Old Testament, that gave names to places where they saw God;
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As Penuell hee shall see God, and Abraham, God will be seen in the Mount.
As Penuell he shall see God, and Abraham, God will be seen in the Mount.
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So Sampson and others they gave names to places where they had deliverance, that they might be moved to bee thankfull.
So Sampson and Others they gave names to places where they had deliverance, that they might be moved to be thankful.
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A Christian taketh in all the comforts of this life to believe the things of the last great day.
A Christian Takes in all the comforts of this life to believe the things of the last great day.
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Loe, we have waited for him. Lo, we have waited for him.
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That shall be a time of sight, and fruition, of full power, and full joy, which is reserved for heaven;
That shall be a time of sighed, and fruition, of full power, and full joy, which is reserved for heaven;
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then we shall say, Loe, behold this is the Lord. The more we see God here, the more wee shall see him hereafter.
then we shall say, Lo, behold this is the Lord. The more we see God Here, the more we shall see him hereafter.
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There be many wayes of seeing, so as to say, Loe, this is the Lord.
There be many ways of seeing, so as to say, Lo, this is the Lord.
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We may say from the poorest creature, Loe this is the Lord, here are beams of his Majesty in the works of his Justice and Mercy, Loe here is the Lord.
We may say from the Poorest creature, Loe this is the Lord, Here Are beams of his Majesty in the works of his justice and Mercy, Lo Here is the Lord.
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The Lord hath brought mighty things to passe, the Lord is marvailous loving to this Children.
The Lord hath brought mighty things to pass, the Lord is marvelous loving to this Children.
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Behold and see the salvation of the Lord. Behold and see the salvation of the Lord.
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We may say, Loe here, and see something of God in every creature, no creature but hath something of God.
We may say, Lo Here, and see something of God in every creature, no creature but hath something of God.
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The things that have but meere being, have something of God; but the things that have life have more of God:
The things that have but mere being, have something of God; but the things that have life have more of God:
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And so in some there is more, in some lesse of God. But in the Church of God specially, wee may see his going in the Sanctuary;
And so in Some there is more, in Some less of God. But in the Church of God specially, we may see his going in the Sanctuary;
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Loe this God hath done for his Church.
Lo this God hath done for his Church.
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And in the Sacraments we may say, I have seen the Lord, and felt the Lord in his Ordinance by his holy Spirit.
And in the Sacraments we may say, I have seen the Lord, and felt the Lord in his Ordinance by his holy Spirit.
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Wee doe all this before we come to see him in heaven: but that is not meant specially.
we do all this before we come to see him in heaven: but that is not meant specially.
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We shall say, Loe, this is the Lord, when we shall see him in heaven, all sight here leadeth to that sight.
We shall say, Lo, this is the Lord, when we shall see him in heaven, all sighed Here leads to that sighed.
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Faith hath a sight here, but it is in the Word and Sacrament, and so imperfect;
Faith hath a sighed Here, but it is in the Word and Sacrament, and so imperfect;
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but the sight in heaven is immediate and perfect, and therefore opposed to faith. VVee live by faith, and not by sight, in heaven we shall live by sight;
but the sighed in heaven is immediate and perfect, and Therefore opposed to faith. We live by faith, and not by sighed, in heaven we shall live by sighed;
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not that we live not by sight here in some degree, for the lesser sight leadeth to the greater sight,
not that we live not by sighed Here in Some degree, for the lesser sighed leads to the greater sighed,
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But in comparison of sight in heaven, there is no sight. The Scripture speaketh of sight of God comparatively:
But in comparison of sighed in heaven, there is no sighed. The Scripture speaks of sighed of God comparatively:
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Moses saw God, that is, more than any other: And Jacob saw God, that is, comparatively more than before, but not fully and wholly.Moses saw God, that is, more than any other: And Jacob saw God, that is, comparatively more than before, but not Fully and wholly.
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VVee can apprehend him, but not comprehend him, as they say; wee may see something of it, but not wholly:
We can apprehend him, but not comprehend him, as they say; we may see something of it, but not wholly:
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but in heaven we shall have another sight of God, and then wee shall say, Loe, this is the God we have waited for;
but in heaven we shall have Another sighed of God, and then we shall say, Lo, this is the God we have waited for;
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wee shall see Christ face to face. Beloved, that is the sight indeed. And if yee will aske me whether wee shall see God then or no;
we shall see christ face to face. beloved, that is the sighed indeed. And if ye will ask me whither we shall see God then or no;
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Consider what I said before, this is the God wee have waited for in obedience, and fruitfully.
Consider what I said before, this is the God we have waited for in Obedience, and fruitfully.
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If we shall be ravished with the sight of God, surely if we see him here we may see him there:
If we shall be ravished with the sighed of God, surely if we see him Here we may see him there:
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VVe see him with the eye of faith, we see him in the Ordinance, wee have some sight of God that the world hath not, God discovereth himselfe to his children, more than to the world,
We see him with the eye of faith, we see him in the Ordinance, we have Some sighed of God that the world hath not, God Discovereth himself to his children, more than to the world,
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And therefore they say, thou revealest thy self to us, not unto the world.
And Therefore they say, thou Revealest thy self to us, not unto the world.
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A Christian wonders that God should reveale his love, and mercy, and goodnesse to him, more than to others.
A Christian wonders that God should reveal his love, and mercy, and Goodness to him, more than to Others.
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And therefore if wee belong to God, and shall see him hereafter, wee must see him now,
And Therefore if we belong to God, and shall see him hereafter, we must see him now,
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as we may see him, we must have some knowledge of him:
as we may see him, we must have Some knowledge of him:
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And if wee see God any way, all things in the world will be thought of no request in comparison of the Communion of God in Christ.
And if we see God any Way, all things in the world will be Thought of no request in comparison of the Communion of God in christ.
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As Isaiah 14. We have seen the Lord, and what have wee to doe with Idols? The soule that hath seene Christ, growes in detestation of sinne,
As Isaiah 14. We have seen the Lord, and what have we to do with Idols? The soul that hath seen christ, grows in detestation of sin,
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and loatheth all things in comparison.
and Loathes all things in comparison.
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And then againe, if we shall ever see God in glory, in this glorious and triumphing manner, This is the Lord, This sight is a changing sight.
And then again, if we shall ever see God in glory, in this glorious and triumphing manner, This is the Lord, This sighed is a changing sighed.
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There is no sight of God, but it changeth, and alters to the likenesse of God.
There is no sighed of God, but it changes, and alters to the likeness of God.
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When he calls to look up to him, and he looks on us in favour and mercy.
When he calls to look up to him, and he looks on us in favour and mercy.
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The best fruit of his favour is grace, of peace, and joy, for these be beames that issue from him, grace, as beames from the sunne.
The best fruit of his favour is grace, of peace, and joy, for these be beams that issue from him, grace, as beams from the sun.
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But where-ever God lookes with any favour, there is a conformity to Christ, a gracious, humble, pittifull, mercifull, obedient disposition, which is an earnest of the Spirit of Christ.
But wherever God looks with any favour, there is a conformity to christ, a gracious, humble, pitiful, merciful, obedient disposition, which is an earnest of the Spirit of christ.
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And there is a study of purity, of a refined disposition from the pollutions of the world;
And there is a study of purity, of a refined disposition from the pollutions of the world;
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The pure in heart shall see God, they that hope to see God for ever in heaven, will study that purity that may dispose, and fit them for heaven.The pure in heart shall see God, they that hope to see God for ever in heaven, will study that purity that may dispose, and fit them for heaven.
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And there is such a gracious influence in it that they that hope for heaven, the very hope must needs helpe to purifie them.
And there is such a gracious influence in it that they that hope for heaven, the very hope must needs help to purify them.
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As there is grace suitable to waiting, so there is an influence from the things hoped for, to give vigor to all grace:
As there is grace suitable to waiting, so there is an influence from the things hoped for, to give vigor to all grace:
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As all the graces of a Christian fit and inable him for heaven; so hope of heaven yields life to all grace.
As all the graces of a Christian fit and inable him for heaven; so hope of heaven yields life to all grace.
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There is a mutuall influence into these things. God vouchsafeth discovery of these glorious things, to helpe us to wait, to be patient,
There is a mutual influence into these things. God vouchsafeth discovery of these glorious things, to help us to wait, to be patient,
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and fruitfull and abundant in the work of the Lord.
and fruitful and abundant in the work of the Lord.
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And the more wee wait fruitfully and patiently, and silently, the more wee see of heaven. And the more we wait fruitfully and patiently, and silently, the more we see of heaven.
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So that as in nature, the seed bringeth the tree, and the tree the seed; so in the things of God one thing breeds another, and that breeds that againe;
So that as in nature, the seed brings the tree, and the tree the seed; so in the things of God one thing breeds Another, and that breeds that again;
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so that waiting and grace fit us for heaven, and the thought of heaven puts life and vigor into all the graces that fit us for heaven.
so that waiting and grace fit us for heaven, and the Thought of heaven puts life and vigor into all the graces that fit us for heaven.
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What is our faith to those glorious things we shall see hereafter? what is patience,
What is our faith to those glorious things we shall see hereafter? what is patience,
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but for consideration of that? what is hope, but for the excellency of the object of hope? And what were induring of troubles,
but for consideration of that? what is hope, but for the excellency of the Object of hope? And what were enduring of Troubles,
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if something were not in heaven to make amends for all? They help us to come to glory,
if something were not in heaven to make amends for all? They help us to come to glory,
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and the lively hopefull thoughts of those things, animate and enliven all the graces that fit for heaven.
and the lively hopeful thoughts of those things, animate and enliven all the graces that fit for heaven.
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If ever we shall hereafter possesse heaven, and say, Loe, this is he we have waited for, wee must see him here so,
If ever we shall hereafter possess heaven, and say, Lo, this is he we have waited for, we must see him Here so,
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as to undervalue all things, to see him with a changing sight, for the object of glory cannot bee revealed,
as to undervalue all things, to see him with a changing sighed, for the Object of glory cannot be revealed,
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but it will stirre up a disposition suitable to glory; if this bee not, never hope for a sight of him in heaven.
but it will stir up a disposition suitable to glory; if this be not, never hope for a sighed of him in heaven.
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And therefore let mee intreat, and beseech you, with the Apostle Paul, to look to the end, look to the maine chance, that can come in this world, and that shall come hereafter.
And Therefore let me entreat, and beseech you, with the Apostle Paul, to look to the end, look to the main chance, that can come in this world, and that shall come hereafter.
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It is wisedome to looke to the end.
It is Wisdom to look to the end.
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A man that buildeth an house, will thinke of the end, that is, dwelling, and habitation, that he propoundeth.
A man that builds an house, will think of the end, that is, Dwelling, and habitation, that he propoundeth.
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We are for everlasting communion with God; we are to be perfect, as in grace, so in glory.
We Are for everlasting communion with God; we Are to be perfect, as in grace, so in glory.
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Heaven is our element, we rest not till then, we are in motion till then, that being our station.
Heaven is our element, we rest not till then, we Are in motion till then, that being our station.
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Then thinke often of this, never to rest in any intermediate Condition, because we are in waiting, till we come to that condition.
Then think often of this, never to rest in any intermediate Condition, Because we Are in waiting, till we come to that condition.
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Let us so carry our selves, that we may say, this we waited for, it is the glory wee expected.
Let us so carry our selves, that we may say, this we waited for, it is the glory we expected.
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It is our wisdome often to have the end of our lives in our eyes that wee may bee helped to waite patiently, cheerefully,
It is our Wisdom often to have the end of our lives in our eyes that we may be helped to wait patiently, cheerfully,
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and comfortably, till the consummation come when all promises shall end in performance, when all that is ill,
and comfortably, till the consummation come when all promises shall end in performance, when all that is ill,
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and imperfectly good shall bee removed, a consumption of ill, and a consummation of all good.
and imperfectly good shall be removed, a consumption of ill, and a consummation of all good.
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Oh have that day in our eyes, that day of all dayes, and the very thoughts of it will fit us for the day.
O have that day in our eyes, that day of all days, and the very thoughts of it will fit us for the day.
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The thoughts of our end will fit and stirre us up to all meanes tending to that end.
The thoughts of our end will fit and stir us up to all means tending to that end.
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Physicke is good, if it tend to health: The very thoughts of that prescribes order, and meanes.
Physic is good, if it tend to health: The very thoughts of that prescribes order, and means.
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Wee read, Seek the Kingdome of Heaven first, and all other things shall bee added to you.
we read, Seek the Kingdom of Heaven First, and all other things shall be added to you.
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The thought of the end prescribes order to all meanes, and it prescribes measure, How to use the World,
The Thought of the end prescribes order to all means, and it prescribes measure, How to use the World,
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as though I used it not: as though I used it not:
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for the thoughts of my end stirre mee up to use all courses suitable to that end.
for the thoughts of my end stir me up to use all courses suitable to that end.
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And therefore the best wisedome in Christians is often to prefixe the end, and to bee content in no grace,
And Therefore the best Wisdom in Christians is often to prefix the end, and to be content in no grace,
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nor comfort, as it is in a way of imperfection, but to look upon every grace, every comfort, every good, as it tends to perfection.
nor Comfort, as it is in a Way of imperfection, but to look upon every grace, every Comfort, every good, as it tends to perfection.
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David desired not to dwell in the House of God for ever, because hee would terminate his desire in the house of God here, but hee aimeth at Heaven.David desired not to dwell in the House of God for ever, Because he would terminate his desire in the house of God Here, but he aimeth At Heaven.
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And so when the Saints of God bound and terminate their desires and contentment, it is with reference to the last day, the rest of a Christian, beyond which they cannot goe, even communion with God himselfe.
And so when the Saints of God bound and terminate their Desires and contentment, it is with Referente to the last day, the rest of a Christian, beyond which they cannot go, even communion with God himself.
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THE Ninth Sermon.
THE Ninth Sermon.
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ISAIAH 25. 9. And it shall be said in that day, loe, this is our God, wee have waited for him, and he will save us:
ISAIAH 25. 9. And it shall be said in that day, lo, this is our God, we have waited for him, and he will save us:
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this is the Lord, we have waited for him, we will be glad and rejoyce in his salvation.
this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.
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IN the worst age of the Church, that the Church may not be swallowed up with fear, in the worst times, God doth prepare promises for his people.
IN the worst age of the Church, that the Church may not be swallowed up with Fear, in the worst times, God does prepare promises for his people.
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It was the case of our blessed Saviour himself to his poore Disciples, that they might not be overwhelmed with sorrow.
It was the case of our blessed Saviour himself to his poor Disciples, that they might not be overwhelmed with sorrow.
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Therefore hee addeth Sacraments to Passeover, and the New Testament to the Old, and all to confirme faith, knowing that our hearts are very subject to be danted.
Therefore he adds Sacraments to Passover, and the New Testament to the Old, and all to confirm faith, knowing that our hearts Are very Subject to be daunted.
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The Lord promiseth here a feast of fat things, and all things pertaining to a Feast, the best of the best,
The Lord promises Here a feast of fat things, and all things pertaining to a Feast, the best of the best,
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and removall of all that may hinder joy, as taking away the vaile, which hinders them from the sight of it.
and removal of all that may hinder joy, as taking away the veil, which hinders them from the sighed of it.
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And then death is swallowed up in victory, as it is already in our head, who is gloriously triumphing in heaven:
And then death is swallowed up in victory, as it is already in our head, who is gloriously triumphing in heaven:
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And then all teares shall be wiped from all faces.
And then all tears shall be wiped from all faces.
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There is a vicissitude of things, they are now in a valley of teares, but it will not be alwayes thus, time shall come when all teares shall be wiped away;
There is a vicissitude of things, they Are now in a valley of tears, but it will not be always thus, time shall come when all tears shall be wiped away;
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and the cause of all teares are sorrow.
and the cause of all tears Are sorrow.
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The rebukes of his people shall be taken away, the scandall that lyeth upon the best things shall be taken away.
The rebukes of his people shall be taken away, the scandal that lies upon the best things shall be taken away.
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The worst things goe under a better representation, and the best things under a vaile, but one day as things are, they shall be.
The worst things go under a better representation, and the best things under a veil, but one day as things Are, they shall be.
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The God of truth will have truth to be cleare enough; And all this is sealed up with the highest Authority that admits of no contradiction.
The God of truth will have truth to be clear enough; And all this is sealed up with the highest authority that admits of no contradiction.
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The Lord of Hosts hath spoken it. We came the last day to these words; Loe this is our God, &c. Wherein we may consider first of all, That God hath left to his Church rich and precious promises, such as is spoken of before.The Lord of Hosts hath spoken it. We Come the last day to these words; Loe this is our God, etc. Wherein we may Consider First of all, That God hath left to his Church rich and precious promises, such as is spoken of before.
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A feast, and removall of all hinderances whatsoever.
A feast, and removal of all hindrances whatsoever.
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He not only vouchsafeth heaven when we dye, and eternall happinesse, but in this world in our way he vouchsafes precious promises to support our faith, that we may begin heaven upon earth.
He not only vouchsafeth heaven when we die, and Eternal happiness, but in this world in our Way he vouchsafes precious promises to support our faith, that we may begin heaven upon earth.
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What these promises are, we shewed the last day. The second observation was, in that Gods people are here in a state of expectation.
What these promises Are, we showed the last day. The second observation was, in that God's people Are Here in a state of expectation.
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It shall be said, loe we have waited for him. It shall be said, lo we have waited for him.
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We are in a condition of waiting while we live in this world, because we are not at home;
We Are in a condition of waiting while we live in this world, Because we Are not At home;
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our state requires waiting, heaven requires setlednesse and rest: There all appetites, all desires shall be satiated to the full:
our state requires waiting, heaven requires Settledness and rest: There all appetites, all Desires shall be satiated to the full:
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Our estate here is a passage to a better estate, and waiting is a disposition fit for such a condition.
Our estate Here is a passage to a better estate, and waiting is a disposition fit for such a condition.
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And in this there is good, and imperfection;
And in this there is good, and imperfection;
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good, that we have something to wait for, imperfection, that we are to wait for it, that we have it not in fruition,
good, that we have something to wait for, imperfection, that we Are to wait for it, that we have it not in fruition,
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and till we be in heaven we are in a state of waiting.
and till we be in heaven we Are in a state of waiting.
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In the Revelations, Come Lord Jesus, come quickly, there is a glorious state of a Church set forth,
In the Revelations, Come Lord jesus, come quickly, there is a glorious state of a Church Set forth,
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but while all is done, it hath not what it would have.
but while all is done, it hath not what it would have.
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We cannot be in such a state in the world, but there is place for a desire,
We cannot be in such a state in the world, but there is place for a desire,
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namely immediate and eternall communion with Christ in heaven.
namely immediate and Eternal communion with christ in heaven.
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And therefore it shall be said in that day, loe this is our God, we have waited for him.
And Therefore it shall be said in that day, lo this is our God, we have waited for him.
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I will adde a little to this state of waiting before I goe farther.
I will add a little to this state of waiting before I go farther.
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God will not have our condition presently perfect, but have us continue in a state of waiting. God will not have our condition presently perfect, but have us continue in a state of waiting.
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First of all, it is his pleasure that we should live by faith, and not by sight.
First of all, it is his pleasure that we should live by faith, and not by sighed.
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We have sence and feeling of many things, he reserveth not all for heaven;
We have sense and feeling of many things, he reserveth not all for heaven;
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how many sweet refreshments have we in the way? but the tenor of our life is by faith, and not by sight.
how many sweet refreshments have we in the Way? but the tenor of our life is by faith, and not by sighed.
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God will have us in such a condition. Again, we are not fitted for sight of the glory to come here:
God will have us in such a condition. Again, we Are not fitted for sighed of the glory to come Here:
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our vessels are not capable of that glory.
our vessels Are not capable of that glory.
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A few drops of that happinesse so overcame Peter in the transfiguration, that he knew not himselfe.
A few drops of that happiness so overcame Peter in the transfiguration, that he knew not himself.
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God is so good to us that he would have us enjoy the best at the last;
God is so good to us that he would have us enjoy the best At the last;
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the sweeter is heaven, by how much the more difficult our way thither is: Heaven is heaven, and happinesse is happinesse, after a long time of waiting; the Sweeten is heaven, by how much the more difficult our Way thither is: Heaven is heaven, and happiness is happiness, After a long time of waiting;
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For waiting enlargeth the capacity and desires of the soule to receive more, it commendeth the happinesse afterwards.
For waiting enlarges the capacity and Desires of the soul to receive more, it commends the happiness afterwards.
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And therefore God keepeth the best for the last, because he will never interrupt the happinesse of his children,
And Therefore God Keepeth the best for the last, Because he will never interrupt the happiness of his children,
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when they be in heaven, there is a banishment of all cause of sorrow. Hee will have a distinction between the Church-militant and Triumphant:
when they be in heaven, there is a banishment of all cause of sorrow. He will have a distinction between the Church-militant and Triumphant:
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He will traine up his children here, before he bringeth them to heaven;
He will train up his children Here, before he brings them to heaven;
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he will perfume his Spouse, and make her fit for an everlasting communion with him in heaven.
he will perfume his Spouse, and make her fit for an everlasting communion with him in heaven.
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The third thing is, that as there be promises, and these promises are not presently fulfilled, which put us in a state of waiting:
The third thing is, that as there be promises, and these promises Are not presently fulfilled, which put us in a state of waiting:
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so God giveth grace to uphold in waiting.
so God gives grace to uphold in waiting.
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Waiting is not an empty time, to wait so long, and no grace in the meane time;
Waiting is not an empty time, to wait so long, and no grace in the mean time;
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but waiting is a fitting time for that we are to receive afterwards. We see in nature, In the winter, which is a dull time to the spring,
but waiting is a fitting time for that we Are to receive afterwards. We see in nature, In the winter, which is a dull time to the spring,
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and harvest, and the times are very cold; yet it ripens and mellowes the soile, and fits it for the spring.
and harvest, and the times Are very cold; yet it ripens and mellows the soil, and fits it for the spring.
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There is a great promotion of harvest in winter, it is not a meere distance of time:
There is a great promotion of harvest in winter, it is not a mere distance of time:
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so between the promise and heaven it selfe, it is not a meere waiting time, and there is an end;
so between the promise and heaven it self, it is not a mere waiting time, and there is an end;
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but it is a time which is taken up by the spirit of God in preparing the heart in subduing all base lusts,
but it is a time which is taken up by the Spirit of God in preparing the heart in subduing all base Lustiest,
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and in taking us off from our selves, and whatsoever is contrary to heaven.
and in taking us off from our selves, and whatsoever is contrary to heaven.
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The time is filled up with a great deale of that which fits us for glory in heaven.
The time is filled up with a great deal of that which fits us for glory in heaven.
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The gracious God that fits us for heaven, and heaven for us, fits us with all graces necessary for that condition.
The gracious God that fits us for heaven, and heaven for us, fits us with all graces necessary for that condition.
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As faith to beleeve, patience to wait for, and to depend on that which he seeth not to be above sence;
As faith to believe, patience to wait for, and to depend on that which he sees not to be above sense;
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a grace of hope to wait for that which he believeth to be an anchor to his soule in all conditions whatsoever:
a grace of hope to wait for that which he Believeth to be an anchor to his soul in all conditions whatsoever:
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And then a grace of patience to wait meekly all the while: And then longsuffering patience lengthened out.
And then a grace of patience to wait meekly all the while: And then long-suffering patience lengthened out.
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As the tediousnesse is long between us and heaven, so there be lengthening graces. We would have all presently, How long Lord, how long.
As the tediousness is long between us and heaven, so there be lengthening graces. We would have all presently, How long Lord, how long.
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We are so short, even David and others, and therefore God giveth grace to hold out and lengthen our spirituall faith,
We Are so short, even David and Others, and Therefore God gives grace to hold out and lengthen our spiritual faith,
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and hope and perseverance, and constant courage to encounter with all difficulties in the way.
and hope and perseverance, and constant courage to encounter with all difficulties in the Way.
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When the spirit of a man beholds heaven, and happines, and God, it makes him constant in some sort,
When the Spirit of a man beholds heaven, and happiness, and God, it makes him constant in Some sort,
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as the things he beholdeth, for the spirit transformeth him to the object. Now he beholds a constant Covenant:
as the things he beholdeth, for the Spirit Transformeth him to the Object. Now he beholds a constant Covenant:
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And as faith looks upon a constant God, constant happinesse, and constant promises, it frameth the soule suitable to the excellency of the object it layeth hold upon.
And as faith looks upon a constant God, constant happiness, and constant promises, it frameth the soul suitable to the excellency of the Object it Layeth hold upon.
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And then the spirit of God in the way to heaven, subdueth all evill murmurings,
And then the Spirit of God in the Way to heaven, subdueth all evil murmurings,
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and exceptions, in suffering us not to put forth our hands to any iniquity, though we have not what we would have, he keeps us in a good and fruitfull way;
and exceptions, in suffering us not to put forth our hands to any iniquity, though we have not what we would have, he keeps us in a good and fruitful Way;
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for to wait, is not only to endure, but to endure in a good course, fitting us for happinesse, till grace end in glory.
for to wait, is not only to endure, but to endure in a good course, fitting us for happiness, till grace end in glory.
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In the fourth place, God will performe all his promises in time. As the Church saith here, This is the Lord, we have waited for him.
In the fourth place, God will perform all his promises in time. As the Church Says Here, This is the Lord, we have waited for him.
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Now he hath made good whatsoever he hath said. To inlarge this point a little.
Now he hath made good whatsoever he hath said. To enlarge this point a little.
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As there is a time of waiting, so there will be a time when Gods people shall say, Lee this is the Lord, we have waited for him. As there is a time of waiting, so there will be a time when God's people shall say, Lee this is the Lord, we have waited for him.
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Why God is Jehovah, a full and pregnant word, a word of comfort and stay for the soule, in this word Jehovah.
Why God is Jehovah, a full and pregnant word, a word of Comfort and stay for the soul, in this word Jehovah.
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He is a God that giveth a being to all things, and a being to his word,
He is a God that gives a being to all things, and a being to his word,
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and therefore what he saith, he will make good: He is Lord of his word.
and Therefore what he Says, he will make good: He is Lord of his word.
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Every mans word is, as his nature, and power, and abilitie is, the word of a man,
Every men word is, as his nature, and power, and ability is, the word of a man,
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or the word of an honest man, but being the word of a God, he will make all good.
or the word of an honest man, but being the word of a God, he will make all good.
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And then he will make all good, because he is faithfull.
And then he will make all good, Because he is faithful.
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God, he saith it, and he will doe it, you need no more reason then pitty to his people, his bowels of compassion; God, he Says it, and he will do it, you need no more reason then pity to his people, his bowels of compassion;
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the hearts of people would faile, if he should stay too long.
the hearts of people would fail, if he should stay too long.
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And therefore out of his bowels in his time, which is the best time, not only because he is faithfull,
And Therefore out of his bowels in his time, which is the best time, not only Because he is faithful,
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but because he is loving and pittifull, he will make good all his promises. And then he will doe it;
but Because he is loving and pitiful, he will make good all his promises. And then he will do it;
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for what is grace, but an earnest of that fulnesse we shall have in heaven? What is peace here,
for what is grace, but an earnest of that fullness we shall have in heaven? What is peace Here,
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but an earnest of that peace in heaven? And what is joy here, but an earnest of fulnesse of joy for evermore? And wil God lose his earnest? Therfore we shall enjoy what God hath promised,
but an earnest of that peace in heaven? And what is joy Here, but an earnest of fullness of joy for evermore? And will God loose his earnest? Therefore we shall enjoy what God hath promised,
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and we expect, because we have the earnest.
and we expect, Because we have the earnest.
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It is not a pledge only, for a pledge may be taken away, but an earnest wch is never taken away,
It is not a pledge only, for a pledge may be taken away, but an earnest which is never taken away,
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but is made up in the full bargain. Grace is made up in glory, as beginnings are made up with perfection.
but is made up in the full bargain. Grace is made up in glory, as beginnings Are made up with perfection.
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Where God layeth a foundation, he will perfect it. Where God giveth the first fruits, he will give the harvest.
Where God Layeth a Foundation, he will perfect it. Where God gives the First fruits, he will give the harvest.
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But it will be a long time before, because he will exercise all grace to the uttermost.
But it will be a long time before, Because he will exercise all grace to the uttermost.
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You see how Abraham was brought to the last.
You see how Abraham was brought to the last.
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In the mountaine God provideth for a sacrifice, when the knife was ready to seise on Isaacks throat.
In the mountain God Provideth for a sacrifice, when the knife was ready to seize on Isaacs throat.
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We should answer with our faith Gods dealing, that is, if God deferre let us wait,
We should answer with our faith God's dealing, that is, if God defer let us wait,
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yea wait to the uttermost, wait to death. He is our God to death, and in death, and for ever.
yea wait to the uttermost, wait to death. He is our God to death, and in death, and for ever.
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If God performe his promise at the worst, then, till we are at the lowest we must wait.
If God perform his promise At the worst, then, till we Are At the lowest we must wait.
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And therefore one character of a child of God from others is this.
And Therefore one character of a child of God from Others is this.
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Give me the present, saith the carnall beastly man, the world, but Gods people are content to wait, he knoweth what he hath in promise is better then what he hath in possession. Give me the present, Says the carnal beastly man, the world, but God's people Are content to wait, he Knoweth what he hath in promise is better then what he hath in possession.
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The gleanings of Gods people are better then the others harvest. The other cannot wait, but must have present payment:
The gleanings of God's people Are better then the Others harvest. The other cannot wait, but must have present payment:
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Gods child can wait, for he liveth by faith. And therefore we should learne patiently to wait for the performance of all Gods promises.
God's child can wait, for he lives by faith. And Therefore we should Learn patiently to wait for the performance of all God's promises.
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And to direct a little in that, remember some rules, which every man may gather to himselfe, as Gods time is the best time.
And to Direct a little in that, Remember Some rules, which every man may gather to himself, as God's time is the best time.
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Deus est optimus arbiter opportunitatis, The best descerner of opportunities. And, in the mountain will God be seen. Deus est optimus arbiter opportunitatis, The best descerner of opportunities. And, in the mountain will God be seen.
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Though he tarry long, he will come, and not tarry over-long, and then all the strength of the enemy is with God:
Though he tarry long, he will come, and not tarry overlong, and then all the strength of the enemy is with God:
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Robur hostium apud Deum, The strength of the enemy is in his hand, he can suspend it when he pleaseth.Robur Enemies apud God, The strength of the enemy is in his hand, he can suspend it when he Pleases.
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Then though God seemes to carry things by contrary wayes to that he promiseth, which makes waiting so difficult,
Then though God seems to carry things by contrary ways to that he promises, which makes waiting so difficult,
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yet he will bring things about at last. He promiseth happinesse, and there is nothing but misery;
yet he will bring things about At last. He promises happiness, and there is nothing but misery;
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he promiseth forgivenesse, and opens the conscience to cry out of sinne. I but Luthers rule is exceeding good in this case;
he promises forgiveness, and Opens the conscience to cry out of sin. I but Luthers Rule is exceeding good in this case;
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Summaars, the greatest art of a Christian is, credere credibilia, &c. & sperare dilata, to hope for things a long time,Summaars, the greatest art of a Christian is, Believe credibilia, etc. & sperare dilata, to hope for things a long time,
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and to beleeve God when he seemeth contrary to himselfe in his promise.
and to believe God when he seems contrary to himself in his promise.
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But though God doth deferre, yet in that day he doth performe, it is set downe indefinitely,
But though God does defer, yet in that day he does perform, it is Set down indefinitely,
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for it is not fit we should not be acquainted with the particular time.
for it is not fit we should not be acquainted with the particular time.
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And therefore he saith, in that day, he sets not downe a particular time, but in that day wherein he meaneth to be glorious in the performance of his promise.
And Therefore he Says, in that day, he sets not down a particular time, but in that day wherein he means to be glorious in the performance of his promise.
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There is a time, and a set time, and there is a short time too, in regard of God, and a fit time.
There is a time, and a Set time, and there is a short time too, in regard of God, and a fit time.
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If the time were shorter then God hath appointed, then it were too short, if longer, too long.
If the time were shorter then God hath appointed, then it were too short, if longer, too long.
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My times, saith David, are in thy hands. If they were in the enemies hands, we should never be out:My times, Says David, Are in thy hands. If they were in the enemies hands, we should never be out:
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If in our owne, we would never enter: If in our friends, their good will would be more then their ability.
If in our own, we would never enter: If in our Friends, their good will would be more then their ability.
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But my times, he saith not, my time, but my times are in thy hands, that is, my times of trouble, and times of waiting.But my times, he Says not, my time, but my times Are in thy hands, that is, my times of trouble, and times of waiting.
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And it is well they be in Gods hands, for he hath a day and a certaine day,
And it is well they be in God's hands, for he hath a day and a certain day,
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and a fit day to answer the waiting of all his people.
and a fit day to answer the waiting of all his people.
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And when that day is come, you see how their hearts are inlarged, they will say, This is the Lord, we have waited for him.
And when that day is come, you see how their hearts Are enlarged, they will say, This is the Lord, we have waited for him.
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When God meaneth to performe his promise either in this world, or in the world to come, the world to come specially,
When God means to perform his promise either in this world, or in the world to come, the world to come specially,
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when there shall be consummation of all promises, God shall inlarge the hearts of his people.
when there shall be consummation of all promises, God shall enlarge the hearts of his people.
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This is the Lord, we have waited for him, This is the Lord; he repeats it againe and againe.This is the Lord, we have waited for him, This is the Lord; he repeats it again and again.
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Our soule is very capable being a spirituall substance, and then God shall fill the soule,
Our soul is very capable being a spiritual substance, and then God shall fill the soul,
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and make it comprehend misery, or comprehend happinesse, when every corner of the soule shall be filled,
and make it comprehend misery, or comprehend happiness, when every corner of the soul shall be filled,
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and then having bodies too, it is fit they should have a part; so the whole man shall expresse forth the justice or mercy of God.
and then having bodies too, it is fit they should have a part; so the Whole man shall express forth the Justice or mercy of God.
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For the nature of the thing it cannot be otherwise, every member of the body shall be fit to glorifie God.
For the nature of the thing it cannot be otherwise, every member of the body shall be fit to Glorify God.
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What the Psalmist saith of his tongue, Awake my glory, he may say of every member, doe thy office in glorifying the Lord, and rejoycing in the Lord:
What the Psalmist Says of his tongue, Awake my glory, he may say of every member, do thy office in glorifying the Lord, and rejoicing in the Lord:
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Pectus facit disertos, The heart makes a man eloquent and full:Pectus facit disertos, The heart makes a man eloquent and full:
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so the performance of any promise fils the heart so full of affections, the affections are so inlarged,
so the performance of any promise fills the heart so full of affections, the affections Are so enlarged,
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and therefore we must not have affections to a Court-kind of expressions, as they in old time,
and Therefore we must not have affections to a Court-kind of expressions, as they in old time,
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and the like Court-eloquence, when men might not speake fully. But when joy possesseth the heart to the full, there be full expressions.
and the like Court-eloquence, when men might not speak Fully. But when joy Possesses the heart to the full, there be full expressions.
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This is the Lord, this is the Lord, let us rejoyce in him. And therefore there seemeth so many tautologies in the Psalmes, though they be no tautologies,This is the Lord, this is the Lord, let us rejoice in him. And Therefore there seems so many Tautologies in the Psalms, though they be no Tautologies,
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but meere exuberancies of a sanctified affection.
but mere exuberancies of a sanctified affection.
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Oh beloved what a blessed time will that be, when this large heart of ours shall have that that will fill it!
O Beloved what a blessed time will that be, when this large heart of ours shall have that that will fill it!
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When the best parts of us, our understanding, will and affections shall be carried to that which is better and larger then it selfe,
When the best parts of us, our understanding, will and affections shall be carried to that which is better and larger then it self,
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and shall be as it were swallowed up in the fulnesse of God! And that is the reason of the repetition of the word, This is the Lord, this is the Lord.
and shall be as it were swallowed up in the fullness of God! And that is the reason of the repetition of the word, This is the Lord, this is the Lord.
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And it followeth, We will rejoyce and be glad in his salvation. When a gracious heart is full of joy, how doth he expresse that joy!
And it follows, We will rejoice and be glad in his salvation. When a gracious heart is full of joy, how does he express that joy!
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A wicked heart, when it is full of joy, is like a dirty river that runs over the banks,
A wicked heart, when it is full of joy, is like a dirty river that runs over the banks,
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and carrieth a deale of filth with it, dirty expressions.
and Carrieth a deal of filth with it, dirty expressions.
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But when a gracious heart expresseth it selfe being full of joy, it expresseth it selfe in thanks and praises, in stirring up of others:
But when a gracious heart Expresses it self being full of joy, it Expresses it self in thanks and praises, in stirring up of Others:
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Loe this is our God, we will rejoyce and be glad in his salvation. Is any merry, saith the Apostle Saint James, Let him sing.
Lo this is our God, we will rejoice and be glad in his salvation. Is any merry, Says the Apostle Saint James, Let him sing.
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God hath affections for any condition: Is a man in misery? let him pray. This is a time of mourning.
God hath affections for any condition: Is a man in misery? let him pray. This is a time of mourning.
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Doth God performe any promise, and so give cause of joy? let him sing; there is action for every affection, affection for every condition;
Does God perform any promise, and so give cause of joy? let him sing; there is actium for every affection, affection for every condition;
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And this may stirre us up to begin the imployment in heaven, on earth here.
And this may stir us up to begin the employment in heaven, on earth Here.
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We shall say so in heaven, Loe this is the Lord, we have waited for him.
We shall say so in heaven, Loe this is the Lord, we have waited for him.
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For every performance of promises, be much in thankfulnesse. Our conversation is in heaven, saith the Apostle:
For every performance of promises, be much in thankfulness. Our Conversation is in heaven, Says the Apostle:
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And what is the greatest part of a Christians conversation, but in all things to give thankes.
And what is the greatest part of a Christians Conversation, but in all things to give thanks.
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Here the Holy Church saith, their matter of praise was too big for their soule, and therefore they brake out in this manner.
Here the Holy Church Says, their matter of praise was too big for their soul, and Therefore they brake out in this manner.
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And so oftentimes a child of God, his heart is so full, that it is too big for his body in the expression of matter of praise.
And so oftentimes a child of God, his heart is so full, that it is too big for his body in the expression of matter of praise.
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But it is his comfort, that in heaven he shall have a large heart, answerable to the large occasion of praise.
But it is his Comfort, that in heaven he shall have a large heart, answerable to the large occasion of praise.
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I will not inlarge my self in the common place of thanks-giveing.
I will not enlarge my self in the Common place of thanksgiving.
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In this condition we can never be miserable, for it springs from joy, and joy disposeth a man to thankfulnesse,
In this condition we can never be miserable, for it springs from joy, and joy Disposeth a man to thankfulness,
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and upon thankfulnesse there is peace, and can we be miserable in peace of consceince? Therefore saith the Apostle, in all things give thanks,
and upon thankfulness there is peace, and can we be miserable in peace of consceince? Therefore Says the Apostle, in all things give thanks,
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and let your requests be made knowne to God, and what will follow upon that,and let your requests be made known to God, and what will follow upon that,
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when I have made knowne my requests and paid my tribute of thanks? then the peace of God which passeth understanding shall guide your minde.
when I have made known my requests and paid my tribute of thanks? then the peace of God which passes understanding shall guide your mind.
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When we have paid to God the tribute we can pay him, then the soule, as having discharged a debt, is at peace.
When we have paid to God the tribute we can pay him, then the soul, as having discharged a debt, is At peace.
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I have prayed to God, I have laid my petition in his bosome, I am not in arrerages for former favours, therefore the peace of God which passeth all understanding shall keepe your hearts and mindes.
I have prayed to God, I have laid my petition in his bosom, I am not in arrearages for former favours, Therefore the peace of God which passes all understanding shall keep your hearts and minds.
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Hanna had prayed once, went not away but prayed againe;
Hannah had prayed once, went not away but prayed again;
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the happinesse of heaven followeth the actions of heaven, praisings being the maine imployment of heaven, the happinesse and comfort of heaven followeth.
the happiness of heaven follows the actions of heaven, praisings being the main employment of heaven, the happiness and Comfort of heaven follows.
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And howsoever these promises be fulfilled in heaven, yet they have a graduall performance on earth;
And howsoever these promises be fulfilled in heaven, yet they have a gradual performance on earth;
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For he speaks certainly of the state of the Jewes yet to come, wherein there shall be accomplishment of all these promises.
For he speaks Certainly of the state of the Jews yet to come, wherein there shall be accomplishment of all these promises.
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We have waited for him, he will save us. Experience of Gods performance stirs them up still to waite for him, and rejoyce in his salvation. Experience stirs up hope. We have waited for him, he will save us. Experience of God's performance stirs them up still to wait for him, and rejoice in his salvation. Experience stirs up hope.
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The begining of a Christian, and midst, is to hope for the end; and surely our beginning should helpe the latter end;
The beginning of a Christian, and midst, is to hope for the end; and surely our beginning should help the latter end;
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all a Christians life should helpe the end, all former things should come in, and helpe his latter.
all a Christians life should help the end, all former things should come in, and help his latter.
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Beloved, we are too backward that way to treasure up the benefit of experience; there be few of yeares, but might make stories of Gods gratious dealings with them, if all were kept;
beloved, we Are too backward that Way to treasure up the benefit of experience; there be few of Years, but might make stories of God's gracious dealings with them, if all were kept;
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the comforts past, and for time to come, and all little enough.
the comforts past, and for time to come, and all little enough.
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It was Davids course, thou art my God from my mothers wombe, and upon thee have I hanged over since I was borne, faile me not when I am old.
It was Davids course, thou art my God from my mother's womb, and upon thee have I hanged over since I was born, fail me not when I am old.
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Goe along with Gods favours, and use them as arguments of future blessings. As former victories are helps to get the second victory.
Go along with God's favours, and use them as Arguments of future blessings. As former victories Are helps to get the second victory.
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Every former favour helpeth to strengthen our faith.
Every former favour Helpeth to strengthen our faith.
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In the next, God is an inexhausted fountaine, and when we have to deale with an infinite God, the more we take of him, the more we offer him.
In the next, God is an inexhausted fountain, and when we have to deal with an infinite God, the more we take of him, the more we offer him.
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It is no good plea to say, you have done courtesies, therefore do them still.
It is no good plea to say, you have done courtesies, Therefore do them still.
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But we cannot honour God more, then from former experience to looke for great things from the great God.
But we cannot honour God more, then from former experience to look for great things from the great God.
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We have have waited for him, he will save us, we have waited for him, and we will rejoyce in his salvation. We have have waited for him, he will save us, we have waited for him, and we will rejoice in his salvation.
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That which a child of God gives thanks for, & rejoyces in, and labors for, is more & more experience of his salvation.
That which a child of God gives thanks for, & rejoices in, and labors for, is more & more experience of his salvation.
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We wil rejoyce in his salvation. We will rejoice in his salvation.
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There is not a stronger word in all the Scripture, nor in nature, he doth not say rejoycing in this or that benefit,
There is not a Stronger word in all the Scripture, nor in nature, he does not say rejoicing in this or that benefit,
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but in his salvation, that is in deliverance from all evill;
but in his salvation, that is in deliverance from all evil;
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we will reioyce in his perservation, when he hath delivered us, we will reioyce in his advancement of us,
we will rejoice in his preservation, when he hath Delivered us, we will rejoice in his advancement of us,
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and we will reioyce in his salvation.
and we will rejoice in his salvation.
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And therfore when the wisedome of heaven would include all in one word, hee useth the word Jesus, all happinesse in that word, that pregnant full word, a Saviour.
And Therefore when the Wisdom of heaven would include all in one word, he uses the word jesus, all happiness in that word, that pregnant full word, a Saviour.
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So that Gods carriage towards his children is Salvation. He is the God of Salvation, or a saving God.
So that God's carriage towards his children is Salvation. He is the God of Salvation, or a Saving God.
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And God sent his name from heaven, and the Angels brought it, the name of JESUS. Therefore looke to the full sense of it.
And God sent his name from heaven, and the Angels brought it, the name of JESUS. Therefore look to the full sense of it.
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We have a Saviour that will answer his name, as he is Jesus, so he will save his people from their sinnes;
We have a Saviour that will answer his name, as he is jesus, so he will save his people from their Sins;
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And therefore we will reioyce in his salvation.
And Therefore we will rejoice in his salvation.
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God dealt with us like a God, when he delivered us from all misery, from all sinnes,
God dealt with us like a God, when he Delivered us from all misery, from all Sins,
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and advanced us to all happinesse that nature is capable of, As he said before, he will wipe away all teares from all faces,
and advanced us to all happiness that nature is capable of, As he said before, he will wipe away all tears from all faces,
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and take away the rebukes of all people. He will punish the wicked with eternall destruction.
and take away the rebukes of all people. He will Punish the wicked with Eternal destruction.
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And if he advanceth a people he will be salvation, then which he can say no more.
And if he Advanceth a people he will be salvation, then which he can say no more.
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And this sheweth that the children of God rejoyce more then in any thing else in salvation,
And this shows that the children of God rejoice more then in any thing Else in salvation,
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because it is the salvation of God, and because God is salvation it selfe. Heaven were not heaven, if Jesus, and God in our nature were not there;
Because it is the salvation of God, and Because God is salvation it self. Heaven were not heaven, if jesus, and God in our nature were not there;
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And therefore the Apostle saith, I desire to depart, not to be dissolved, and to be with Christ, for that is better.
And Therefore the Apostle Says, I desire to depart, not to be dissolved, and to be with christ, for that is better.
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The sight of God, specially in our nature, God the second person taking our nature, that we might be happy, will make us happy for ever. The sighed of God, specially in our nature, God the second person taking our nature, that we might be happy, will make us happy for ever.
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In loving God, and joying in God, and enjoying God, makes full happinesse;
In loving God, and joying in God, and enjoying God, makes full happiness;
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but that is not the cause of joy in heaven, but the cause of all, is Gods influence into us.
but that is not the cause of joy in heaven, but the cause of all, is God's influence into us.
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Here in the world happinesse is mediate, in Gods revealing of himselfe to us, by his holy spirit in the use of meanes ▪ in his dealings and deliverances, letting us see him by his grace, to see him,
Here in the world happiness is mediate, in God's revealing of himself to us, by his holy Spirit in the use of means ▪ in his dealings and Deliverances, letting us see him by his grace, to see him,
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and joy and delight in him for ever. It is no good love that resteth in any blessings of God for themselves.
and joy and delight in him for ever. It is no good love that rests in any blessings of God for themselves.
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It is an harlottry affection, to love the gift more then the giver: So the Saints of God they doe all desire to see him as they may,
It is an harlotry affection, to love the gift more then the giver: So the Saints of God they do all desire to see him as they may,
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and to joy in God, and enjoy God himselfe, and to see God in our nature,
and to joy in God, and enjoy God himself, and to see God in our nature,
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and to be with him for ever.
and to be with him for ever.
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Before he spake of a feast, and if the Feast-maker be not there, what is all? In a Funerall feast there is much cheere, but the Feast-maker is gone.
Before he spoke of a feast, and if the Feast maker be not there, what is all? In a Funeral feast there is much cheer, but the Feast maker is gone.
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In heaven there is joy, but where is God, where is Christ, he that hath done so much, suffered so much for us, that hath taken possession of heaven,
In heaven there is joy, but where is God, where is christ, he that hath done so much, suffered so much for us, that hath taken possession of heaven,
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and keepeth a place for us there? What is heaven without him? salvation severed from him is nothing.
and Keepeth a place for us there? What is heaven without him? salvation severed from him is nothing.
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We shall say when we are there, Loe here is David, Abraham, Saint John, here the Martyrs. I but here is Christ, here is God, here is our Saviour the cause of all,
We shall say when we Are there, Lo Here is David, Abraham, Saint John, Here the Martyrs. I but Here is christ, Here is God, Here is our Saviour the cause of all,
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and the seeing of him in them, that he will be glorious in his Saints, that maketh us rejoyce.
and the seeing of him in them, that he will be glorious in his Saints, that makes us rejoice.
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We shall see all our friends in heaven, there we shall see the excellency of the happinesse of Christ his love, his grace, his mercy
We shall see all our Friends in heaven, there we shall see the excellency of the happiness of christ his love, his grace, his mercy
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The words are expressed with a kind of glorying, Loe, this is our God.
The words Are expressed with a kind of glorying, Lo, this is our God.
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So that the joy of a Christian endeth in glory, and in the highest degree of glory.
So that the joy of a Christian Endeth in glory, and in the highest degree of glory.
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As you have it, Rom. 5. We glory also in tribulation, we glory in hope of glory, nay we glory in God as ours reconciled.
As you have it, Rom. 5. We glory also in tribulation, we glory in hope of glory, nay we glory in God as ours reconciled.
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And if we glory in him now as a God reconciled, what shall we doe in heaven? Can a worlding glory in his riches, his greatnesse, his favour from such a man,
And if we glory in him now as a God reconciled, what shall we do in heaven? Can a Worlding glory in his riches, his greatness, his favour from such a man,
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as Haman did? And shall not a Christian glory in his God? and make his boast in his God? And therefore in this world wee should learne to glory,
as Haman did? And shall not a Christian glory in his God? and make his boast in his God? And Therefore in this world we should Learn to glory,
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before we come to that glory in heaven, specially when we be set upon by any thing that is apt to discourage us, glory then in our head;
before we come to that glory in heaven, specially when we be Set upon by any thing that is apt to discourage us, glory then in our head;
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perhaps a Christian hath no wealth, no great rents to glory in, I but he hath a God to glory in, let him glory in him.
perhaps a Christian hath no wealth, no great rends to glory in, I but he hath a God to glory in, let him glory in him.
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The world may take all else from him, but not his God.
The world may take all Else from him, but not his God.
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As the Church in Cant. 5. The virgins put the Church to describe her beloved, what is thy beloved more then another beloved? My beloved is white and ruddy, the chiefest of 10000. Then she goeth on in particulars, my beloved is thus and thus, and if you would know what my beloved is, this is my beloved.
As the Church in Cant 5. The Virgins put the Church to describe her Beloved, what is thy Beloved more then Another Beloved? My Beloved is white and ruddy, the chiefest of 10000. Then she Goes on in particulars, my Beloved is thus and thus, and if you would know what my Beloved is, this is my Beloved.
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So a Christian that hath a spirit of faith, should glory in God here, for heaven is begun here,
So a Christian that hath a Spirit of faith, should glory in God Here, for heaven is begun Here,
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and he should glory in Christ is Saviour, and should set Christ against all discouragements, and oppositions;
and he should glory in christ is Saviour, and should Set christ against all discouragements, and oppositions;
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if you will know what is my beloved, this is my beloved, the chiefe among ten thousands.
if you will know what is my Beloved, this is my Beloved, the chief among ten thousands.
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Psal. 115. Our God is in heaven, and doth whatsoever he pleaseth in heaven, and earth,
Psalm 115. Our God is in heaven, and does whatsoever he Pleases in heaven, and earth,
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and the deepes, yea we make our boast of God saith the Psalmist, when there is occasion;and the deeps, yea we make our boast of God Says the Psalmist, when there is occasion;
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this is the Lord, this is our God, we have waited for him; this is the Lord, this is our God, we have waited for him;
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specially in times of afflictions, and what is the reason? This will hold out to eternity.
specially in times of afflictions, and what is the reason? This will hold out to eternity.
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This is our God. As in the Revelations, It is a plea, and a glory for ever; for God is our happinesse.This is our God. As in the Revelations, It is a plea, and a glory for ever; for God is our happiness.
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As the School-men say, he is our objective happinesse, and our formall happinesse, he is our happinesse, as he is ours.
As the Schoolmen say, he is our objective happiness, and our formal happiness, he is our happiness, as he is ours.
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And he is ours, in life, and death, and for ever, so there is alwayes ground of glory, onely God doth discover himselfe to be ours, by little and little,
And he is ours, in life, and death, and for ever, so there is always ground of glory, only God does discover himself to be ours, by little and little,
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as we are able to beare him; he is ours in our worst times. My God my God why hast thou forsaken me? yet my God still.
as we Are able to bear him; he is ours in our worst times. My God my God why hast thou forsaken me? yet my God still.
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He is our God to death, and hee is ours in heaven. This is our God, we will rejoyce in him.
He is our God to death, and he is ours in heaven. This is our God, we will rejoice in him.
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And therefore well may we boast of God, because in God is everlasting Salvation.
And Therefore well may we boast of God, Because in God is everlasting Salvation.
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If we boasted in any thing else, our boasting would determine with the thing it self,
If we boasted in any thing Else, our boasting would determine with the thing it self,
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but if we rejoyce in God, we rejoyce in that which is of equall Continuance with our soules,
but if we rejoice in God, we rejoice in that which is of equal Continuance with our Souls,
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and goeth along with the soule to all eternity.
and Goes along with the soul to all eternity.
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And therefore we should learne to rejoyce in God, and and then we shall never be ashamed.
And Therefore we should Learn to rejoice in God, and and then we shall never be ashamed.
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It is spoken here with a kind of exalting, a kind of triumphing over all oppositions, Loe, this is our God. It is spoken Here with a kind of exalting, a kind of triumphing over all oppositions, Lo, this is our God.
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Beloved, this, that God is our God, and Christs is ours, is the ground of rejoycing, and of all happinesse.
beloved, this, that God is our God, and Christ is ours, is the ground of rejoicing, and of all happiness.
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All joy, all comfort is founded upon this, our interest in God; and therefore we must make this good, All joy, all Comfort is founded upon this, our Interest in God; and Therefore we must make this good,
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while we live here, that God is our God, and that we may doe so, observe this;
while we live Here, that God is our God, and that we may do so, observe this;
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Christ is called Emanuell, God with us.
christ is called Emmanuel, God with us.
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God in the second person, is Godman, and so God with us, and the Father in Emanuell is God with us too. God in the second person, is Godman, and so God with us, and the Father in Emmanuel is God with us too.
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So we are God the Fathers, because we are his.
So we Are God the Father's, Because we Are his.
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All things are yours saith the Apostle, whether Paul, or Apollo, things present, things to come; All things Are yours Says the Apostle, whither Paul, or Apollo, things present, things to come;
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why? because you are Christs. I but what if I be Christs, Christ is Gods. So we must be Christs,
why? Because you Are Christ. I but what if I be Christ, christ is God's So we must be Christ,
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and then we shall be Gods;
and then we shall be God's;
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if Christ be ours, God is ours, for God is Emanuell in Christ, Emanuell, God is with us in Christ, who is with us.
if christ be ours, God is ours, for God is Emmanuel in christ, Emmanuel, God is with us in christ, who is with us.
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God is reconciled to us in God and man, in our nature.
God is reconciled to us in God and man, in our nature.
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And therefore get by faith into Christ, and get union and get communion, by prayer open our souls to him, entertaine his speeches to us by his word,
And Therefore get by faith into christ, and get Union and get communion, by prayer open our Souls to him, entertain his Speeches to us by his word,
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and spirit, and blessed motions, and open our spirits to him, and so maintaine a blessed entercourse.
and Spirit, and blessed motions, and open our spirits to him, and so maintain a blessed intercourse.
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Make it good that God is our God, by dayly acquaintance. These speeches at the latter end are founded upon acquaintance before.
Make it good that God is our God, by daily acquaintance. These Speeches At the latter end Are founded upon acquaintance before.
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This is our God. Grace and glory are knit together indissolubly.This is our God. Grace and glory Are knit together indissolubly.
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If God be our God here, he will be ours also in glory, if not here, not in glory.
If God be our God Here, he will be ours also in glory, if not Here, not in glory.
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There is a Communion with God here, before communion with him in glory, and therefore make it good that God be our God here, first by union with him.
There is a Communion with God Here, before communion with him in glory, and Therefore make it good that God be our God Here, First by Union with him.
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And then maintaine dayly acquaintance with him, by seeing him with the eye of faith, by speaking to him,
And then maintain daily acquaintance with him, by seeing him with the eye of faith, by speaking to him,
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and hearing him speake to us by his spirit, joyning in his ordinances;
and hearing him speak to us by his Spirit, joining in his ordinances;
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And then he will owne us, and be acquainted with us, in heaven we shall say, Loe, this is our God.
And then he will own us, and be acquainted with us, in heaven we shall say, Lo, this is our God.
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We have had sweet acquaintance one with another, He by his spirit with me & I by my prayers with him.
We have had sweet acquaintance one with Another, He by his Spirit with me & I by my Prayers with him.
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Our Saviour Christ will not be without us in heaven, we are part of his mysticall body,
Our Saviour christ will not be without us in heaven, we Are part of his mystical body,
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and heaven were not heaven to Christ, without us.
and heaven were not heaven to christ, without us.
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With reverence be it spoken, we are the fullnesse of Christ, as he is the fullnesse of his Church.
With Reverence be it spoken, we Are the fullness of christ, as he is the fullness of his Church.
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And if he should want us, in some sort, he were miserable, he having fixed upon us, And if he should want us, in Some sort, he were miserable, he having fixed upon us,
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as objects of his eternall love.
as objects of his Eternal love.
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In what case were he, if he should lose that object? And therefore as we glory in him, he gloryeth in us.
In what case were he, if he should loose that Object? And Therefore as we glory in him, he Glorieth in us.
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Who is this that cometh out of the wildernesse? who? his beloved. And, woman is this thy faith? he admires the graces of the Church,Who is this that comes out of the Wilderness? who? his Beloved. And, woman is this thy faith? he admires the graces of the Church,
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as the Church admires him, This is the Lord. The Church cannot be without him, nor he without the Church.
as the Church admires him, This is the Lord. The Church cannot be without him, nor he without the Church.
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These words are spoken with a kind of admiration. Loe, this is the Lord, we will rejoyce in him.
These words Are spoken with a kind of admiration. Lo, this is the Lord, we will rejoice in him.
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So I say, as there is thanks and joy, so their is admiration, loe, behold.
So I say, as there is thanks and joy, so their is admiration, lo, behold.
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This is a God worthy beholding, & so he wonders at the graces of his Children.
This is a God worthy beholding, & so he wonders At the graces of his Children.
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Beloved there is nothing in the world worthy admiration.
beloved there is nothing in the world worthy admiration.
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Sapientis non est admirare, It was a speech of the proud Philosopher, A wise man will not admire, for he knoweth the ground.Sapientis non est admirare, It was a speech of the proud Philosopher, A wise man will not admire, for he Knoweth the ground.
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But in heaven the parts are lifted up so high, that there is nothing but matter of admiration, things that eye hath not seen,
But in heaven the parts Are lifted up so high, that there is nothing but matter of admiration, things that eye hath not seen,
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nor ear heard, nor hath entred into the heart of man to conceive of. nor ear herd, nor hath entered into the heart of man to conceive of.
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They be things beyond expression, and nothing is fit for them, but admiration at the great things vouchsafed to the Church.
They be things beyond expression, and nothing is fit for them, but admiration At the great things vouchsafed to the Church.
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And as with admiration so with invitation, that is the nature of true thankfullnesse;
And as with admiration so with invitation, that is the nature of true thankfulness;
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there is no envy in spirituall things, no man envyeth another the light of the Scriptures,
there is no envy in spiritual things, no man envyeth Another the Light of the Scriptures,
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but loe, behold with admiration, and invitation of all others, This is the Lord.
but lo, behold with admiration, and invitation of all Others, This is the Lord.
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Let us therefore rejoyce beforehand, at the glorious times to come, both to our selves and to others, be stiring,
Let us Therefore rejoice beforehand, At the glorious times to come, both to our selves and to Others, be stirring,
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and exciting one another to glory, and rejoyce in God our salvation.
and exciting one Another to glory, and rejoice in God our salvation.
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And therefore learne all to be stirred up from hence, not to be offended with Christ, or with Religion. And Therefore Learn all to be stirred up from hence, not to be offended with christ, or with Religion.
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Be not offended, saith Austin, with the parvity of Religion. Every thing to the eyes of the world is little in Religion.
Be not offended, Says Austin, with the parvity of Religion. Every thing to the eyes of the world is little in Religion.
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A Christian is a despised person, and the Church, the meanest part of the world, in regard of outward glory,
A Christian is a despised person, and the Church, the Meanest part of the world, in regard of outward glory,
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but consider with the littlenesse, and basenesse, and despisednesse of the Church, the glory to come.
but Consider with the littleness, and baseness, and despisedness of the Church, the glory to come.
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Time will come when we shall rejoyce, and not onely see, but boast with admiration, to the stirring up of others, Loe, this is the Lord.
Time will come when we shall rejoice, and not only see, but boast with admiration, to the stirring up of Others, Lo, this is the Lord.
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And therefore say with our Saviour Christ, happy is he that is not offended with me, nor with Religion, there is a time coming that will make amends for all.
And Therefore say with our Saviour christ, happy is he that is not offended with me, nor with Religion, there is a time coming that will make amends for all.
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Who in the world can say at the houre of death, and day of judgment,
Who in the world can say At the hour of death, and day of judgement,
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Loe, this is my riches, this my honours? alas the greatest persons must stand naked to give account, all must stand on even ground to hold up their hands at the great barre.
Lo, this is my riches, this my honours? alas the greatest Persons must stand naked to give account, all must stand on even ground to hold up their hands At the great bar.
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We may say to the carnall presumptuous man, loe this is the man that put his confidence in his riches.
We may say to the carnal presumptuous man, lo this is the man that put his confidence in his riches.
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And none but reconciled Christians can say, loe this is our God. Therefore take heed of being offended with any thing in Religion.
And none but reconciled Christians can say, lo this is our God. Therefore take heed of being offended with any thing in Religion.
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Againe if time to come be so transcendently glorious, let us not be affraid to dye, let us not be over much cast downe,
Again if time to come be so transcendently glorious, let us not be afraid to die, let us not be over much cast down,
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for it shall end in glory.
for it shall end in glory.
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And let us be in expectation still of good times, waite for this blessed time to come,
And let us be in expectation still of good times, wait for this blessed time to come,
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and never be content with any condition, so as to set up our rest here. We may write upon every thing, Hic non est requies vestra;
and never be content with any condition, so as to Set up our rest Here. We may write upon every thing, Hic non est Requies Vestra;
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Our rest is behind, these things are in passage. And therefore rest content with nothing here.
Our rest is behind, these things Are in passage. And Therefore rest content with nothing Here.
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Heaven is our centre, our element, our happinesse, and every thing is contentedly happy, and thriveth in its Element;
Heaven is our centre, our element, our happiness, and every thing is contentedly happy, and thrives in its Element;
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The birds in the aire, the fish in in the sea, beasts on the earth, they rest there as in their center:
The Birds in the air, the Fish in in the sea, beasts on the earth, they rest there as in their centre:
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And that that is our place for ever, it is heaven, it is God.
And that that is our place for ever, it is heaven, it is God.
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The immediat injoying of God in heaven, that is our rest, our Element, and we shall never rest till we be there.
The immediate enjoying of God in heaven, that is our rest, our Element, and we shall never rest till we be there.
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And therefore he is befooled for it, in the Gospell, that setteth up his rest here;
And Therefore he is befooled for it, in the Gospel, that sets up his rest Here;
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whosoever saith I have enough, and will now take contentment in them, he is a foole.
whosoever Says I have enough, and will now take contentment in them, he is a fool.
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There is a rest for Gods people, but it is not here. Neither rest in any measure of grace, or comfort.
There is a rest for God's people, but it is not Here. Neither rest in any measure of grace, or Comfort.
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2477
What is faith to sight? we have hope an Anchor, and Helmet, that keepeth up many a soule,
What is faith to sighed? we have hope an Anchor, and Helmet, that Keepeth up many a soul,
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as the Cork keepeth from sinking.
as the Cork Keepeth from sinking.
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What is this hope to the fruition of what we hope for? Here we have love, many love tokens from God, I,
What is this hope to the fruition of what we hope for? Here we have love, many love tokens from God, I,
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but what is love to union? Ours is but a love of desire, we are but in motion here, we lye in motion onely,
but what is love to Union? Ours is but a love of desire, we Are but in motion Here, we lie in motion only,
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and our desires are not accomplished, what is this love to the accomplishing of the union with the thing beloved for ever? Here we have Communion of Saints;
and our Desires Are not accomplished, what is this love to the accomplishing of the Union with the thing Beloved for ever? Here we have Communion of Saints;
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but what is this communion of Saints, to Communion with God for ever? We have infirmities here as others, which breedeth jealousies and suspition;
but what is this communion of Saints, to Communion with God for ever? We have infirmities Here as Others, which breeds jealousies and suspicion;
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I, but we shall have Communion in heaven, and there shall be nothing in us to distast others, but everlasting friendship;
I, but we shall have Communion in heaven, and there shall be nothing in us to distaste Others, but everlasting friendship;
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yea our Communion shall be with perfect soules.
yea our Communion shall be with perfect Souls.
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Our Communion of Saints here is our heaven upon earth, but it is Communion with unperfect soules.
Our Communion of Saints Here is our heaven upon earth, but it is Communion with unperfect Souls.
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Peace we have, I, but it is peace intermixt, It is peace in the midst of enemies;
Peace we have, I, but it is peace intermixed, It is peace in the midst of enemies;
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There we shall have peace without enemies. Christ doth now rule in the midst of enemies;
There we shall have peace without enemies. christ does now Rule in the midst of enemies;
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In heaven he shall rule in the midst of his friends.
In heaven he shall Rule in the midst of his Friends.
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So that we can imagine no condition here though never so good, but it is imperfect.
So that we can imagine no condition Here though never so good, but it is imperfect.
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And therefore rest not in any thing in the world, no not in any measure of grace, any measure of Comfort, till we be in heaven,
And Therefore rest not in any thing in the world, no not in any measure of grace, any measure of Comfort, till we be in heaven,
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but waite for the time to come, and rejoyce in hope by which we are saved.
but wait for the time to come, and rejoice in hope by which we Are saved.
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Wait still, and though we have not content here, yet this is not our home, this is a good refreshment by the way.
Wait still, and though we have not content Here, yet this is not our home, this is a good refreshment by the Way.
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As when the Children of Israel came from Babylon, they had wells by the way, as in Michae, they diged up wells.
As when the Children of Israel Come from Babylon, they had wells by the Way, as in Michael, they dug up wells.
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So from Babylon to Ierusalem we have many sweet refreshments; But they be refreshments far off the way.
So from Babylon to Ierusalem we have many sweet refreshments; But they be refreshments Far off the Way.
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God digs many wells, we have brests of Consolation to comfort us, I but they are but for the way.
God digs many wells, we have breasts of Consolation to Comfort us, I but they Are but for the Way.
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And therefore let us answer all temptations, and not take contentment with any thing here. It is good, but it is not our home.
And Therefore let us answer all temptations, and not take contentment with any thing Here. It is good, but it is not our home.
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Cui dulcis peregrinatio non amat patriam. Cui dulcis peregrinatio non amat Patriam.
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If we have eternity, love heaven, we cannot be over much taken with any thing in the way.
If we have eternity, love heaven, we cannot be over much taken with any thing in the Way.
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And so for the Church, let us not be over much dejected for the desolation of the Church,
And so for the Church, let us not be over much dejected for the desolation of the Church,
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but pray for a spirit of faith, which doth realize things to the soule, and presents them as present to the soule, seeth Babylon fallen, presents things in the Scripture phrase,
but pray for a Spirit of faith, which does realize things to the soul, and presents them as present to the soul, sees Babylon fallen, presents things in the Scripture phrase,
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and in the words, Babylon is fallen, for as much as all the enemies of the Church fall.
and in the words, Babylon is fallen, for as much as all the enemies of the Church fallen.
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Mighty is the Lord that hath spoken, and will performe it.
Mighty is the Lord that hath spoken, and will perform it.
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And as the Angell saith, it is downe. So time will come ere long, when it shall be said, It is downe. The Church shall be gathered,
And as the Angel Says, it is down. So time will come ere long, when it shall be said, It is down. The Church shall be gathered,
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and then, Loe, this is our God. It was the comfort of the beleeveing Jewes that the Gentiles should come.
and then, Lo, this is our God. It was the Comfort of the beleeveing Jews that the Gentiles should come.
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And why should it not be the comfort of the Gentiles that there be blessed times for the ancient people of God,
And why should it not be the Comfort of the Gentiles that there be blessed times for the ancient people of God,
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when they shall all cry, and say, Loe, this is our God; We have waited for him long, and he will save us.
when they shall all cry, and say, Lo, this is our God; We have waited for him long, and he will save us.
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Therefore be not over much discouraged, for whatsoever present desolation the Church lyeth under.
Therefore be not over much discouraged, for whatsoever present desolation the Church lies under.
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If it were not for this, we were of all men most miserable, as Paul saith.
If it were not for this, we were of all men most miserable, as Paul Says.
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But there be times to come when we shall rejoyce, and rejoyce for ever, and make boast of the Lord,
But there be times to come when we shall rejoice, and rejoice for ever, and make boast of the Lord,
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if it were not, we were of all men most miserable.
if it were not, we were of all men most miserable.
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Howsoever happinesse is to come, yet of all persons he is most happy, that hath Christ and heaven.
Howsoever happiness is to come, yet of all Persons he is most happy, that hath christ and heaven.
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The very fore-taste of happinesse is worth all the world, the inward peace of conscience, joy in the Holy Ghost, the beginings of the Image of God,
The very foretaste of happiness is worth all the world, the inward peace of conscience, joy in the Holy Ghost, the beginnings of the Image of God,
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and of happinesse here is worth all the injoyments of the world.
and of happiness Here is worth all the enjoyments of the world.
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Aske of any Christian whether he will hang with the greatest worldling, and be in his condition;
Ask of any Christian whither he will hang with the greatest worldling, and be in his condition;
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he would not change his place in grace, for all his glory. And therefore set heaven aside;
he would not change his place in grace, for all his glory. And Therefore Set heaven aside;
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the very first fruits is better, then all the heaivest of the world.
the very First fruits is better, then all the heaivest of the world.
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Let us therefore get the soul raised by faith to see her happinesse, we need it all,
Let us Therefore get the soul raised by faith to see her happiness, we need it all,
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for till the soul get a frame raised up to see its happinesse here, specially in the world to come, it is not in a frame fit for any service, it will not stoop to any base sinne, where the affections are so possest they look upon all base courses as unworthy of their hope.
for till the soul get a frame raised up to see its happiness Here, specially in the world to come, it is not in a frame fit for any service, it will not stoop to any base sin, where the affections Are so possessed they look upon all base courses as unworthy of their hope.
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What, I that hope to rejoyce for ever with God in heaven, that am heir of heaven, that have the Image of God upon me, that am in Covenant with God, to take any beastiall course, to place my happinesse in things meaner than my selfe, that have God to delight in, a God in Covenant that hath taken me into Covenant, with himselfe.
What, I that hope to rejoice for ever with God in heaven, that am heir of heaven, that have the Image of God upon me, that am in Covenant with God, to take any bestial course, to place my happiness in things meaner than my self, that have God to delight in, a God in Covenant that hath taken me into Covenant, with himself.
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So I say in all solicitations to sinne, get our selves into a frame that may stand firme, and immovable.
So I say in all solicitations to sin, get our selves into a frame that may stand firm, and immovable.
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In all troubles let us know we have a God in Covenant, that we may joy in him here,
In all Troubles let us know we have a God in Covenant, that we may joy in him Here,
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and rejoyce with him in heaven for ever hereafter. FINIS.
and rejoice with him in heaven for ever hereafter. FINIS.
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