A Scripture-map of the wildernesse of sin, and vvay to Canaan. Or The sinners way to the saints rest. Wherein the close bewildring sleights of sin, wiles of the Devill, and windings of the heart, as also the various bewildrings of lost sinners, yea, even of saints, before, in, and after conversion; the necessity of leaning upon Christ alone for salvation, with directions therein: as also, the evident and eminent danger of false guides, false wayes, false leaning-stocks, are plainly, and practically discovered. Being the summe of LXIV lecture sermons preached at Sudbury in Suffolk, on Cantic. 8.5. / By Faithful Teate, M.A. minister of the Gospel.
CHAP. I. Containeth the Preface, sense of the Text, reasons of the sense, Inscription and parts of the discourse, proofs of the first Doctrine, Explication and Application of it in the first branch;
CHAP. I Containeth the Preface, sense of the Text, Reasons of the sense, Inscription and parts of the discourse, proofs of the First Doctrine, Explication and Application of it in the First branch;
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Who is this that cometh up from the wilderness, leaning upon her beloved? (the Text runs on) I raised thee up under the apple-tree, there thy mother brought thee forth that bare thee. Cant. 8.5.
Who is this that comes up from the Wilderness, leaning upon her Beloved? (the Text runs on) I raised thee up under the Apple tree, there thy mother brought thee forth that bore thee. Cant 8.5.
as if he said, first Eve, and after her Adam ea• of the Apple, and fell down dead under the tree (and so true was that, In the day thou eatest thereof thou shalt surely die ) and there they must have lain to Eternity,
as if he said, First Eve, and After her Adam ea• of the Apple, and fell down dead under the tree (and so true was that, In the day thou Eatest thereof thou shalt surely die) and there they must have lain to Eternity,
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3. The holy Spirit doth interpret his intent to be the natural estate in which every son and daughter of Adam is born (there thy mother brought thee forth, there she brought thee forth that bare thee.) This premised,
3. The holy Spirit does interpret his intent to be the natural estate in which every son and daughter of Adam is born (there thy mother brought thee forth, there she brought thee forth that bore thee.) This premised,
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even to prove Christ to be the King of peace; compare Gen. 14.18. with Heb. 7.2. We have found out the inscription, Tis the wilderness of sin, and so call it.
even to prove christ to be the King of peace; compare Gen. 14.18. with Hebrew 7.2. We have found out the inscription, This the Wilderness of since, and so call it.
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In the Maps that I have seen of the wilderness, which the children of Israel passed from to Canaan, these four things I have observed, which (God-willing) I shall follow: 1. You have a character of the place, situation, trees, wilde beasts, length, breadth, &c. and this engageth me to describe punctually this wilderness of sin. 2. You have lines describing all the circuitions, windings, turnings, returnings, crossings, wandrings of the children of Israel in the wilderness,
In the Maps that I have seen of the Wilderness, which the children of Israel passed from to Canaan, these four things I have observed, which (God-willing) I shall follow: 1. You have a character of the place, situation, trees, wild beasts, length, breadth, etc. and this engageth me to describe punctually this Wilderness of since. 2. You have lines describing all the circuitions, windings, turnings, returnings, crossings, wanderings of the children of Israel in the Wilderness,
before they could get to Canaan; and this engageth to describe the souls wandrings, while in this wilderness of sin. 3. You have Moses described upon Pisgah, turning his back upon the wilderness and pointing towards Canaan; this engageth me to discover what concernment lieth upon the sin-bewildred soul to turn its back upon sin,
before they could get to Canaan; and this engageth to describe the Souls wanderings, while in this Wilderness of since. 3. You have Moses described upon Pisgah, turning his back upon the Wilderness and pointing towards Canaan; this engageth me to discover what concernment lies upon the sin-bewildred soul to turn its back upon since,
and set its face towards Heaven. 4. You have Joshua succeeding Moses, and leading the Israel of God quite from the wilderness into Canaan; and that engageth me to tell you, That what the Law could not do (in that it was weak) That God sent his own Son to do, even Joshua which is Jesus, that he might turn us throughly from the state of nature, and conduct us unto grace:
and Set its face towards Heaven. 4. You have joshua succeeding Moses, and leading the Israel of God quite from the Wilderness into Canaan; and that engageth me to tell you, That what the Law could not do (in that it was weak) That God sent his own Son to do, even joshua which is jesus, that he might turn us thoroughly from the state of nature, and conduct us unto grace:
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According to which four concernments of the Map, you have these four observables in the words, naturally, I think, arising and clearly founded upon the words. That sin is a wilderness.
According to which four concernments of the Map, you have these four observables in the words, naturally, I think, arising and clearly founded upon the words. That since is a Wilderness.
Sin is a wilderness, Canticles 3.6. Who is this that cometh out of the wilderness like pillars of smoak (in allusion to Israels cloudy pillar) perfumed with all the precious spices of the Merchant? i. e.
since is a Wilderness, Canticles 3.6. Who is this that comes out of the Wilderness like pillars of smoke (in allusion to Israel's cloudy pillar) perfumed with all the precious spices of the Merchant? i. e.
surely the wilderness of sin, Psalm 74.14. You have the accomplishment of the promise made to Christ, Gen. 3.15. viz. the breaking of the Serpents head, and this (saith the Psalm) for a people inhabiting the wilderness;
surely the Wilderness of since, Psalm 74.14. You have the accomplishment of the promise made to christ, Gen. 3.15. viz. the breaking of the Serpents head, and this (Says the Psalm) for a people inhabiting the Wilderness;
as he expresly tells them, John 8.21. He means both of the self-justiciaries; more especially, Eph. 6.11. That ye may stand, NONLATINALPHABET, against the bewildrings of Satan, our Translation reads wiles: A wily man is one whom you know not where nor when to have;
as he expressly tells them, John 8.21. He means both of the Self-justiciaries; more especially, Ephesians 6.11. That you may stand,, against the bewildrings of Satan, our translation reads wiles: A wily man is one whom you know not where nor when to have;
And these two may be thought to be the great temptations of the wilderness to draw men in. First, Seeming pleasures, Jer. 23.10. The land is full of adultery, and because of swearing it mourns;
And these two may be Thought to be the great temptations of the Wilderness to draw men in. First, Seeming pleasures, Jer. 23.10. The land is full of adultery, and Because of swearing it mourns;
There are pleasant places in the wilderness as to appearance, that tempt poor creatures into the wilderness, seeming pleasure in adulteries, drunkenness, and so forth.
There Are pleasant places in the Wilderness as to appearance, that tempt poor creatures into the Wilderness, seeming pleasure in adulteries, Drunkenness, and so forth.
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You know, men if they desire to speak what they would not have heard, or to do what they would not have seen, be take themselves into Woods, Forests and Wildernesses, as accounting them secure;
You know, men if they desire to speak what they would not have herd, or to do what they would not have seen, be take themselves into Woods, Forests and Wildernesses, as accounting them secure;
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Oh! they look like pleasures, pleasures for a season; just such is the wilderness, irs that brings sin its guests, Prov. 7.16. I have decked my bed, saith sin; hence Paul, Tit. 3.3. We our selves also were foolish, serving divers lusts;
Oh! they look like pleasures, pleasures for a season; just such is the Wilderness, irs that brings since its guests, Curae 7.16. I have decked my Bed, Says since; hence Paul, Tit. 3.3. We our selves also were foolish, serving diverse Lustiest;
Men run into sin farther and farther, that God, Law, Conscience, Terror, may not finde them, may not see what they do, may not hear what they say, Psalm, 10.9. You have a wicked man compared to a Lion (a wilderness beast) He croucheth like a Lion, Chap. 10. He saith, God will not see, chap. 11. wild beasts in the wilderness have courage because it is their place of security; so sinners, Psal. 64.5.
Men run into since farther and farther, that God, Law, Conscience, Terror, may not find them, may not see what they do, may not hear what they say, Psalm, 10.9. You have a wicked man compared to a lion (a Wilderness beast) He Croucheth like a lion, Chap. 10. He Says, God will not see, chap. 11. wild beasts in the Wilderness have courage Because it is their place of security; so Sinners, Psalm 64.5.
This is the deceitfulness of the wilderness, and this is the treachery of sin. First, A man expected pleasant walks, but findes nothing but thorns, Judg. 8.7. you have mention of flesh torn with the thorns of the wilderness;
This is the deceitfulness of the Wilderness, and this is the treachery of since. First, A man expected pleasant walks, but finds nothing but thorns, Judges 8.7. you have mention of Flesh torn with the thorns of the Wilderness;
and I believe experiences can tell you, of consciences torn with the thorns of sin, chap. 16. with the thorns and with the briers of the wilderness, saith the Text, he taught the men of Succoth;
and I believe experiences can tell you, of Consciences torn with the thorns of since, chap. 16. with the thorns and with the briers of the Wilderness, Says the Text, he taught the men of Succoth;
I finde the Church was a wilderness in the day she was born, and I finde her running again into the wilderness, chap. 3. she doth it upon great hopes of great advantage, chap. 5. she meets with nothing but an hedge of thorns, chap. 6. Secondly, Poor men by running into a wilderness, think to avoid merciless men, and they fall among merciless beasts;
I find the Church was a Wilderness in the day she was born, and I find her running again into the Wilderness, chap. 3. she does it upon great hope's of great advantage, chap. 5. she meets with nothing but an hedge of thorns, chap. 6. Secondly, Poor men by running into a Wilderness, think to avoid merciless men, and they fallen among merciless beasts;
and so come to be torn to pieces: The yong man thinks to scape the good man, Prov. 7.19. bur yet is cast down and slain by the woman, the woman sin, chap. 26. I finde a precious Scripture, Cant. 4.8. Come with me from Lebanon (my spouse) with me from Lebanon;
and so come to be torn to Pieces: The young man thinks to escape the good man, Curae 7.19. burr yet is cast down and slave by the woman, the woman since, chap. 26. I find a precious Scripture, Cant 4.8. Come with me from Lebanon (my spouse) with me from Lebanon;
and thinks it the most pleasant thing in the world, like Lebanon, like Hermon and Shenir, which among the Hebrews were like the Baiae, the pleas•ntest of all pleasant places;
and thinks it the most pleasant thing in the world, like Lebanon, like Hermon and Shenir, which among the Hebrews were like the Baiae, the pleas•ntest of all pleasant places;
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The way of the wilderness is dismal in these several respects; 'tis fruitless, moistureless, companionless, comfortless, wayless, and husbandless, and so is the way of sin.
The Way of the Wilderness is dismal in these several respects; it's fruitless, moistureless, companionless, comfortless, wayless, and husbandless, and so is the Way of since.
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its no heart of prayer or thanksgiving, obedience, faith, holiness, hope, love, goodness, righteousness, truth, which are the fruits of the spirit, Eph. 5.9. But have no fellowship with the unfruitful works of darkness, chap. 11. mens works while they are in the state of sin, are like the wilderness, unfruitful works:
its no heart of prayer or thanksgiving, Obedience, faith, holiness, hope, love, Goodness, righteousness, truth, which Are the fruits of the Spirit, Ephesians 5.9. But have no fellowship with the unfruitful works of darkness, chap. 11. men's works while they Are in the state of since, Are like the Wilderness, unfruitful works:
the fruit of the spirit yea or no? (you know the sinner is represented by the barren fig-tree) if thou dost not bring forth fruit, the fruit of the spirit, thou art a bramble of the wilderness.
the fruit of the Spirit yea or no? (you know the sinner is represented by the barren Fig tree) if thou dost not bring forth fruit, the fruit of the Spirit, thou art a bramble of the Wilderness.
First, Its fruit is wilde fruits, ye know such fruits as naturally grow in forests and woods, without grafting, planting or pruning, we use to call them as they are, wilde fruits;
First, Its fruit is wild fruits, you know such fruits as naturally grow in forests and woods, without grafting, planting or pruning, we use to call them as they Are, wild fruits;
The sinner himself is a wilde plant, stark wilde, root and branch, father and son, at his first conception and throughout his conversation, Rom. 11.17. Thou being a wilde olive-tree wert graffed in;
The sinner himself is a wild plant, stark wild, root and branch, father and son, At his First conception and throughout his Conversation, Rom. 11.17. Thou being a wild olive-tree Wertenberg graffed in;
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Ah! thinks the soul after conversion, how wilde was I hitherto? how vain, how foolish? how wildly did I use to pray? how wildly did I use to carry my self in publique duties? how wildly did I use to come to the Sacraments? truly every fruit that groweth upon the wilde Olive-tree, is a wilde fruit.
Ah! thinks the soul After conversion, how wild was I hitherto? how vain, how foolish? how wildly did I use to pray? how wildly did I use to carry my self in public duties? how wildly did I use to come to the Sacraments? truly every fruit that grows upon the wild Olive-tree, is a wild fruit.
if thou bear fruit, it is for thy self, God is never the better for it (as I may say) he gets nothing by thy estate, he gets nothing by thy policy, he gets nothing by thine industry, if thou canst keep it;
if thou bear fruit, it is for thy self, God is never the better for it (as I may say) he gets nothing by thy estate, he gets nothing by thy policy, he gets nothing by thine industry, if thou Canst keep it;
such God will not set upon his table, but surely put them into his fornace, Heb. 6.8. That earth which bears thorns and bryars (he speaks it of a sinful Apostate) is rejected, and nigh unto cursing, whose end is to be burned:
such God will not Set upon his table, but surely put them into his furnace, Hebrew 6.8. That earth which bears thorns and briars (he speaks it of a sinful Apostate) is rejected, and High unto cursing, whose end is to be burned:
Tell me now, what fruit do you use to bring forth, good or wilde? Every tree that brings not forth good fruit (tis a wilderness tree) shall be cut down and cast into the fire, Mat. 3.10.
Tell me now, what fruit do you use to bring forth, good or wild? Every tree that brings not forth good fruit (this a Wilderness tree) shall be Cut down and cast into the fire, Mathew 3.10.
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or Gods, Hos. 9.16, 17.10, 1. Oh! what wilt thou be able to answer God another day, thou that hast been a wilderness unto God here? when the Lord shall minde thee of all the fruit which his mercy and providence hath brought forth unto thee!
or God's, Hos. 9.16, 17.10, 1. Oh! what wilt thou be able to answer God Another day, thou that hast been a Wilderness unto God Here? when the Lord shall mind thee of all the fruit which his mercy and providence hath brought forth unto thee!
Beloved, you have a sad condition, Jer. 2.31. Have I been a wilderness unto Israel? The conviction is this, O Israel, thou hast been a wilderness unto me, thou hast brought me forth no fruit;
beloved, you have a sad condition, Jer. 2.31. Have I been a Wilderness unto Israel? The conviction is this, Oh Israel, thou hast been a Wilderness unto me, thou hast brought me forth no fruit;
and yet what a wilderness, what a barren wilderness have we that are called the garden of the world, been to the Lord to this very day? O read Jer. 9.9, 10, 11, 12, 13. I fear the Lord means England there, If a sinner be fruitful, tis a fruit unto death, Rom. 7.5. Secondly, The wilderness is drie and moistureless, so is sin, Psalm 107.35. The wilderness and dry ground are made all one; so Jer. 50.12. A wilderness, a dry land, Hos. 2.3. Ile make her a wilderness, and set her as a dry land, Zeph. 2.13. Ile make Ninevoh a desolation, and dry like a wilderness, and therefore you have mention of the heath of the wilderness, Jer. 48.6. and 17.6.
and yet what a Wilderness, what a barren Wilderness have we that Are called the garden of the world, been to the Lord to this very day? O read Jer. 9.9, 10, 11, 12, 13. I Fear the Lord means England there, If a sinner be fruitful, this a fruit unto death, Rom. 7.5. Secondly, The Wilderness is dry and moistureless, so is since, Psalm 107.35. The Wilderness and dry ground Are made all one; so Jer. 50.12. A Wilderness, a dry land, Hos. 2.3. I'll make her a Wilderness, and Set her as a dry land, Zephaniah 2.13. I'll make Ninevoh a desolation, and dry like a Wilderness, and Therefore you have mention of the heath of the Wilderness, Jer. 48.6. and 17.6.
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And so it is with sin. Our Savior compares a sinner under mercy, unto parched ground under seed, Mat. 13.6. good seed is sown in parched grounds, and for lack of moistures there it dies;
And so it is with since. Our Saviour compares a sinner under mercy, unto parched ground under seed, Mathew 13.6. good seed is sown in parched grounds, and for lack of moistures there it die;
the dew falls upon parched grounds, and for lack of a principle of moisture in themselves doth them no good, the Sun shines upon them and scorcheth them quite up.
the due falls upon parched grounds, and for lack of a principle of moisture in themselves does them no good, the Sun shines upon them and scorcheth them quite up.
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This word is to you, ye parched consciences, ye feared sinners, from whose hard hearts and dry eyes, all the judgements of God, mercies of God, Gospel of God, cannot squeeze one tear of godly sorrow.
This word is to you, you parched Consciences, you feared Sinners, from whose hard hearts and dry eyes, all the Judgments of God, Mercies of God, Gospel of God, cannot squeeze one tear of godly sorrow.
Now speak soul, Art thou like wax under a judgement, a mercy, a sermon? or art thou like a wilderness? Hast thou a relenting, giving, mourning, melting heart? or art thou as hard,
Now speak soul, Art thou like wax under a judgement, a mercy, a sermon? or art thou like a Wilderness? Hast thou a relenting, giving, mourning, melting heart? or art thou as hard,
A Chymicks Limbeck they say, will extract moisture out of seared sticks and hardest stones: Gods Limbeck will melt thee, O thou seared sinner, whether thou wilt or no;
A Chemics Limbeck they say, will extract moisture out of seared sticks and Hardest stones: God's Limbeck will melt thee, Oh thou seared sinner, whither thou wilt or no;
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So in the ways of sin, you may meet with Devils and Drunkards, Whoremongers, Sabbath-breakers, Murtherers, Thieves and Hypocrites, that make it their business to destroy one anothers souls,
So in the ways of since, you may meet with Devils and Drunkards, Whoremongers, Sabbath breakers, Murderers, Thieves and Hypocrites, that make it their business to destroy one another's Souls,
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Oh! what dismal travelling is here, here's scrieching of Owls, and the howling of Dragons, the roaring of Lions, the bellowing of Bulls, the yelling of Wolves,
Oh! what dismal traveling is Here, here's scrieching of Owls, and the howling of Dragons, the roaring of Lions, the bellowing of Bulls, the yelling of Wolves,
here's roaring, and swearing, and lying, and cursing, and blaspheming, and back-biting, and evil-speaking, but not a prayer, not a thanksgiving, not a gracious word:
here's roaring, and swearing, and lying, and cursing, and blaspheming, and backbiting, and Evil-speaking, but not a prayer, not a thanksgiving, not a gracious word:
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such are sinners, scriprure usually terms them so, Lions and Bulls of Bashan, wilde Boars of the forest, wilde Asses of the wilderness, Beasts of Ephesus, they are called NONLATINALPHABET, Rom. 1.31. that is Brutes, and so expresly construed, 2 Pet. 2.12. Brute beasts made to be destroyed;
such Are Sinners, Scripture usually terms them so, Lions and Bulls of Bashan, wild Boars of the forest, wild Asses of the Wilderness, Beasts of Ephesus, they Are called, Rom. 1.31. that is Brutes, and so expressly construed, 2 Pet. 2.12. Brute beasts made to be destroyed;
How desolate and dismal are thy pathes, O sinner? you have this character of the wilderness with the former, Jer. 9 12. A wilderness burnt up, that none passeth through:
How desolate and dismal Are thy paths, Oh sinner? you have this character of the Wilderness with the former, Jer. 9 12. A Wilderness burned up, that none passes through:
I abhor that prophane spirit of that godless proverb, Spiritus Calvinisticus spiritus melancholicus, as if a pure spirit must needs be a dumpish spirit:
I abhor that profane Spirit of that godless proverb, Spiritus Calvinisticus spiritus Melancholic, as if a pure Spirit must needs be a dumpish Spirit:
Canst thou think him Melancholick that hath so good company heaven-ward, whilest thou art so jovial amongst thy dismal hell-bounded companions? But and if he weep, maist not thou tremble? If he be pensive that is coming up out of the wilderness leaning upon Christ, in the company of the Father, in the fellowship of the Spirit, in the Communion of Saints:
Canst thou think him Melancholic that hath so good company heavenward, whilst thou art so jovial among thy dismal hell-bounded Sodales? But and if he weep, Mayest not thou tremble? If he be pensive that is coming up out of the Wilderness leaning upon christ, in the company of the Father, in the fellowship of the Spirit, in the Communion of Saints:
and no company to rescue thee, to secure thee, or to guide thee? Certainly if the Saint be over-pensive, its unbelief of this truth that makes him sad;
and no company to rescue thee, to secure thee, or to guide thee? Certainly if the Saint be over-pensive, its unbelief of this truth that makes him sad;
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Fourthly, The wilderness is desolate and comfortless, destitute and provisionless, Isaiah 27.10. desolate like a wilderness, Jer. 12.10. a desolate wilderness, Zeph. 2.19. A desolation like a wilderness:
Fourthly, The Wilderness is desolate and comfortless, destitute and provisionless, Isaiah 27.10. desolate like a Wilderness, Jer. 12.10. a desolate Wilderness, Zephaniah 2.19. A desolation like a Wilderness:
And God expressing the extremity of judgement when it should be highest, threatneth Israel that he will make it desolate, yea, more desolate then a wilderness, Ezek. 6.14. The wilderness is a desolation, destitute and provisionless, no housing, no fire, no water, no bread, no clothing to be had, no not in all the wilderness;
And God expressing the extremity of judgement when it should be highest, threatens Israel that he will make it desolate, yea, more desolate then a Wilderness, Ezekiel 6.14. The Wilderness is a desolation, destitute and provisionless, no housing, no fire, no water, no bred, no clothing to be had, no not in all the Wilderness;
and sometimes water onely for all maner of comfortable accomodations, as in that Scripture, Gen. 37.22. v. 2. compared with Zach. 9.11. now say they, In this wilderness here is neither bread nor water;
and sometime water only for all manner of comfortable Accommodations, as in that Scripture, Gen. 37.22. v. 2. compared with Zach 9.11. now say they, In this Wilderness Here is neither bred nor water;
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What they in the ingratitude and hardness of their hearts said of that Manna, we may truly say of this spiritual wilderness, here is neither bread nor water, i. e. no true substantial comfort,
What they in the ingratitude and hardness of their hearts said of that Manna, we may truly say of this spiritual Wilderness, Here is neither bred nor water, i. e. no true substantial Comfort,
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and upon the account of this truth, I dare affirm that that soul that takes up a resolution to live upon sin, may take up a resolution to become a beast:
and upon the account of this truth, I Dare affirm that that soul that Takes up a resolution to live upon since, may take up a resolution to become a beast:
and feeds upon the dust? Whats a persecutor that feeds upon the blood of Saints, better then a Lion that feeds upon the blood of Lambs? What is a roaring, swearing, ranting wilde sinner, better then the wilde ass of the wilderness that snuffs up the wind at her pleasure? If you wil live upon such diet, you must turn beasts;
and feeds upon the dust? Whats a persecutor that feeds upon the blood of Saints, better then a lion that feeds upon the blood of Lambs? What is a roaring, swearing, ranting wild sinner, better then the wild Ass of the Wilderness that snuffs up the wind At her pleasure? If you will live upon such diet, you must turn beasts;
All the provisions that the sinner by sin makes for himself, are wilderness provisions, Eccles. 5.16, 17. He laboreth for the wind all his days, he eateth in darkness:
All the provisions that the sinner by since makes for himself, Are Wilderness provisions, Eccles. 5.16, 17. He Laboureth for the wind all his days, he Eateth in darkness:
Wherefore do ye spend your money for that which is not bread, and your labor for that which satisfies not? If we had onely bodies, sin happily might satisfie us,
Wherefore do you spend your money for that which is not bred, and your labour for that which Satisfies not? If we had only bodies, sin happily might satisfy us,
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I appeal to all your consciences, were ye ever yet satisfied at a feast of the wilderness? I do not ask you, were you ever filled? I know this windy meat can fill,
I appeal to all your Consciences, were you ever yet satisfied At a feast of the Wilderness? I do not ask you, were you ever filled? I know this windy meat can fill,
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And hence it comes to pass, that as its said of the children of Israel, the longer they continued in the wilderness, the more their carkases should waste, Numb. 14.33.
And hence it comes to pass, that as its said of the children of Israel, the longer they continued in the Wilderness, the more their carcases should waste, Numb. 14.33.
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yet their hands were faint, their knees were feeble, so far spent, that they were grown quite mindless of food, they had not a tongue to ask it of the passers by, not a mouth or stomack to receive it:
yet their hands were faint, their knees were feeble, so Far spent, that they were grown quite mindless of food, they had not a tongue to ask it of the passers by, not a Mouth or stomach to receive it:
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and brambles, and temptations of sin can tear them off (Oh! how many gallant parts and good natures hath sin rent to pieces?) but if you be naked, you must walk naked for all sin;
and brambles, and temptations of since can tear them off (Oh! how many gallant parts and good nature's hath since rend to Pieces?) but if you be naked, you must walk naked for all since;
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Therefore till you come out of the wilderness leaning upon Christ, and have gotten him up on whom you lean, to cast his skirt over you, you walk naked, and God sees your shame;
Therefore till you come out of the Wilderness leaning upon christ, and have got him up on whom you lean, to cast his skirt over you, you walk naked, and God sees your shame;
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sin cannot make provision for you; therefore I beseech you close with the Apostles counsel, Rom. 13.14. Make no provision for the flesh to fulfil the lusts thereof.
since cannot make provision for you; Therefore I beseech you close with the Apostles counsel, Rom. 13.14. Make no provision for the Flesh to fulfil the Lustiest thereof.
FIfthly, The wilderness (as it thus provisionless, upon which account there is no encouragement to abide in it) so also is it wayless, there is no way to get out of it:
FIfthly, The Wilderness (as it thus provisionless, upon which account there is no encouragement to abide in it) so also is it wayless, there is no Way to get out of it:
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and this indeed the holy Ghost imports as alike dismal to the people and princes of the earth, whom God thus punisheth, Job 12.24. He causeth them to wander in a wilderness where there is no way:
and this indeed the holy Ghost imports as alike dismal to the people and Princes of the earth, whom God thus Punisheth, Job 12.24. He Causes them to wander in a Wilderness where there is no Way:
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but there is no good way, no right way, no way out again, no peaceable and secure way, &c. Thus there are many, too many ways of sin and into sin,
but there is no good Way, no right Way, no Way out again, no peaceable and secure Way, etc. Thus there Are many, too many ways of since and into since,
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Sin acquaints sinners with ten thousand ways, and yet amongst them all, the way of peace have they not known, Rom. 3.17. The ways of sin are ways to the Lions den, &c. Prov. 7.27. Her house is the way to hell, and Prov. 5.5. Her feet go down to death, her steps take hold on hell:
since acquaints Sinners with ten thousand ways, and yet among them all, the Way of peace have they not known, Rom. 3.17. The ways of since Are ways to the Lions den, etc. Curae 7.27. Her house is the Way to hell, and Curae 5.5. Her feet go down to death, her steps take hold on hell:
you have the wilderness and waste places as importing one and the same thing, Isa. 51.3. The Lord will comfort all her waste places, and make her wilderness like Eden;
you have the Wilderness and waste places as importing one and the same thing, Isaiah 51.3. The Lord will Comfort all her waste places, and make her Wilderness like Eden;
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I have lost, say you, my time, toil and cost about it, and now you cast it up, (as God gave them up: Psalm 81.12.) Let what will become of it, you will never look after it more.
I have lost, say you, my time, toil and cost about it, and now you cast it up, (as God gave them up: Psalm 81.12.) Let what will become of it, you will never look After it more.
Thus the Lord telleth, Isai 5. what husbandry he had bestowed upon Israel, his Vineyard, v. 7. which yet brought forth none but wilderness-fruit, viz. wilde Grapes, v. 4. Ile tell you, saith God, v. 5. what I will do with it:
Thus the Lord Telleth, Isaiah 5. what Husbandry he had bestowed upon Israel, his Vineyard, v. 7. which yet brought forth none but wilderness-fruit, viz. wild Grapes, v. 4. I'll tell you, Says God, v. 5. what I will do with it:
but there shall come up Briars and Thorns, and I will command the Clouds that they rain no rain upon it, v. 6. And O, what a dismal Wilderness must the soul needs be,
but there shall come up Briers and Thorns, and I will command the Clouds that they rain no rain upon it, v. 6. And Oh, what a dismal Wilderness must the soul needs be,
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How sad instances hereof have we in some that have lived long under Gospel-means, But are not thereby become as a Garden! Are they not as a Wilderness? Yea, of all others the most sharp and thorny:
How sad instances hereof have we in Some that have lived long under Gospel means, But Are not thereby become as a Garden! are they not as a Wilderness? Yea, of all Others the most sharp and thorny:
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Is it so then that the Wilderness of Sin is so dismal, because fruitless, moistureless, companionless, provisionless, wayless, waste and husbandless? I shall onely improve this sad Consideration unto a double word of Exhortation, respect being had unto the several particulars.
Is it so then that the Wilderness of since is so dismal, Because fruitless, moistureless, companionless, provisionless, wayless, waste and husbandless? I shall only improve this sad Consideration unto a double word of Exhortation, respect being had unto the several particulars.
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First, Are we, by sin, become barren as a Wilderness; it is onely by grace that we can be made like Eden; Isai 51.3. CHRIST is the Gard'ner that can both furnish us with fruit, and make us bear fruit; for this end he chooseth the grounds he gard'neth. John 15.16. Of our selves we neither have fruit for our selves, nor bring forth fruit to the Lord:
First, are we, by since, become barren as a Wilderness; it is only by grace that we can be made like Eden; Isaiah 51.3. CHRIST is the Gardener that can both furnish us with fruit, and make us bear fruit; for this end he chooses the grounds he gard'neth. John 15.16. Of our selves we neither have fruit for our selves, nor bring forth fruit to the Lord:
Our souls are not comforted with Apples till we taste of his fruit. Cant. 2.3, 5. When we were in Paradise, we were as a Paradise; it was fruitfull to us, and we to God.
Our Souls Are not comforted with Apples till we taste of his fruit. Cant 2.3, 5. When we were in Paradise, we were as a Paradise; it was fruitful to us, and we to God.
There is now no Tree of Life with us, to bear us fruit; nor Water of Life, to make us bear fruit. But yet both are with Christ, Rev. 22.1, 2. And who so do his Commandments have right thereunto, v. 14. Christ can set us with slips of Paradise: [ Alas!
There is now no Tree of Life with us, to bear us fruit; nor Water of Life, to make us bear fruit. But yet both Are with christ, Rev. 22.1, 2. And who so do his commandments have right thereunto, v. 14. christ can Set us with slips of Paradise: [ Alas!
who would (as they Isai 17.10. be setting their hearts with strange slips? ] thy people shall be all righteous, the branch of my planting, the work of mine hand, Isai 60.21.
who would (as they Isaiah 17.10. be setting their hearts with strange slips? ] thy people shall be all righteous, the branch of my planting, the work of mine hand, Isaiah 60.21.
Even the twelve manner of fruits of the Tree of Life, (enough for all the Tribes) and the leaves of the tree are for the healing of the Nations. Rev. 22.1, 2. Here's food and physick, life and healing,
Even the twelve manner of fruits of the Tree of Life, (enough for all the Tribes) and the leaves of the tree Are for the healing of the nations. Rev. 22.1, 2. Here's food and physic, life and healing,
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for Jew and for Gentile; surely the Wilderness and the solitary place shall be glad for them. Isai 35.1. When those waters, Ezek. 47.8. Go down into the Desart.
for Jew and for Gentile; surely the Wilderness and the solitary place shall be glad for them. Isaiah 35.1. When those waters, Ezekiel 47.8. Go down into the Desert.
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or choice fruits in remote countreys? Christ hath born, and doth bear fruits various and precious, old and new, such as wisdom, righteousness, sanctification and redemption, with fruits of joy and peace in believing.
or choice fruits in remote Countries'? christ hath born, and does bear fruits various and precious, old and new, such as Wisdom, righteousness, sanctification and redemption, with fruits of joy and peace in believing.
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and then will Christs fruit be sweet unto thy taste, as the Spouse asserteth, Cant. 2.3. and then, and never till then wilt thou be able to say, My Lord and my God, my Savior and my redeemer;
and then will Christ fruit be sweet unto thy taste, as the Spouse Asserteth, Cant 2.3. and then, and never till then wilt thou be able to say, My Lord and my God, my Saviour and my redeemer;
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for they onely can truly call the Lord our Righteousness, our Advocate, our Peace-maker, who can look upon all that Christ did as done for themselves in particular.
for they only can truly call the Lord our Righteousness, our Advocate, our Peacemaker, who can look upon all that christ did as done for themselves in particular.
CHAP. V. Carryeth on the general Exhortation, Labor to finde thy soul a fruitful garden unto Christ, &c. BUt secondly, labor also to finde thy soul to be a fruitful garden unto Christ;
CHAP. V. Carrieth on the general Exhortation, Labour to find thy soul a fruitful garden unto christ, etc. BUt secondly, labour also to find thy soul to be a fruitful garden unto christ;
for though the other do not depend upon this, but this upon the other, yet thou wilt hardly finde the other, till in some measure thou hast found this:
for though the other doe not depend upon this, but this upon the other, yet thou wilt hardly find the other, till in Some measure thou hast found this:
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and transplants it in his garden, makes a sinner a convert, then he observes the fruit it brings forth) to see the fruit of the valley (that is of the poor, penitent, lowly, humble heart) and to see whether the vine flourished, and the pomgranates budded;
and transplants it in his garden, makes a sinner a convert, then he observes the fruit it brings forth) to see the fruit of the valley (that is of the poor, penitent, lowly, humble heart) and to see whither the vine flourished, and the Pomegranates budded;
If thou would have evidence that Christ did in earth, and doth in heaven bring forth fruit unto thee, labor to finde that thine heart, thy lips, thy life, do all of them bring forth fruit unto Christ.
If thou would have evidence that christ did in earth, and does in heaven bring forth fruit unto thee, labour to find that thine heart, thy lips, thy life, do all of them bring forth fruit unto christ.
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these waters flowing out the rock, were streams from Christ, 1 Cor. 10.4. They drank of that spiritual rock that followed th••, and that rock was Christ:
these waters flowing out the rock, were streams from christ, 1 Cor. 10.4. They drank of that spiritual rock that followed th••, and that rock was christ:
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There are three sorts of streams (which O that you could finde) flowing from the Lord Christ: 1. Labor to finde the red stream of Christs blood, Christs satisfaction,
There Are three sorts of streams (which O that you could find) flowing from the Lord christ: 1. Labour to find the read stream of Christ blood, Christ satisfaction,
and the blood streaming forth for thy soul? Hast thou seen this blood of the new Covenant poured forth for thee? Oh! how would this stream make thy soul glad?
and the blood streaming forth for thy soul? Hast thou seen this blood of the new Covenant poured forth for thee? Oh! how would this stream make thy soul glad?
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but therewith he sanctifies, as here wine first, yet wine with milk, even both together so we have, Isa. 55.1. the same order, and the same conjunction, Buy wine and milk without money and without price;
but therewith he Sanctifies, as Here wine First, yet wine with milk, even both together so we have, Isaiah 55.1. the same order, and the same conjunction, Buy wine and milk without money and without price;
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Hast thou then found communion with Christ in prayer, hearing, reading, or the like, sweet as honey, sw•eter also then the honey-comb? Canst thou say as the spouse of Christ, Cant. 4.13. His lips are like lilies (even like lilies) dropping sweet smelling myrrhe? Have those sweet streams from Christs mouth flown down thus upon thy soul? surely such floods cannot choose but make thee joyful in the house of prayer.
Hast thou then found communion with christ in prayer, hearing, reading, or the like, sweet as honey, sw•eter also then the honeycomb? Canst thou say as the spouse of christ, Cant 4.13. His lips Are like lilies (even like lilies) dropping sweet smelling myrrh? Have those sweet streams from Christ Mouth flown down thus upon thy soul? surely such floods cannot choose but make thee joyful in the house of prayer.
First, Then let the fountains of thine head be opened unto Christ, the streams of thy lips, of thine eyes, thy words, thy tears, the working of thy brains, let them all stream forth towards the Lord Christ;
First, Then let the fountains of thine head be opened unto christ, the streams of thy lips, of thine eyes, thy words, thy tears, the working of thy brains, let them all stream forth towards the Lord christ;
let it be with thee as with David, Rivers of tears run down mine eyes, because men keep not thy law, Psalm 119.136. O that all our heads and eyes were as rivers streaming towards Christ, and Christ onely!
let it be with thee as with David, rivers of tears run down mine eyes, Because men keep not thy law, Psalm 119.136. O that all our Heads and eyes were as Rivers streaming towards christ, and christ only!
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We were as a wilderness, we could scarce pour out words before God before, let us now, Psalm 62.8. pour out our hearts before God, let all our affections, desire, fear, love, joy, &c. stream forth towards God:
We were as a Wilderness, we could scarce pour out words before God before, let us now, Psalm 62.8. pour out our hearts before God, let all our affections, desire, Fear, love, joy, etc. stream forth towards God:
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3 Let the fountains of thy life stream forth towards Christ, as the fountain both of Christs life and death to boot did flow out unto thee, whether you eat or drink,
3 Let the fountains of thy life stream forth towards christ, as the fountain both of Christ life and death to boot did flow out unto thee, whither you eat or drink,
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The fountain of the head waters the garden of the affections, the spring of the heart enliveneth the fountains of the head, knowledge would otherwise be a dead water;
The fountain of the head waters the garden of the affections, the spring of the heart enliveneth the fountains of the head, knowledge would otherwise be a dead water;
and now from both together, to wit, head and heart, there are streams from Lebanon, that is, Knowledge and Grace flow forth as streams into the conversation:
and now from both together, to wit, head and heart, there Are streams from Lebanon, that is, Knowledge and Grace flow forth as streams into the Conversation:
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Hear what he saith of the fountains of the head, Thy lips, O my Spouse, drop as the honey-comb, honey and milk are under thy tongue, Cant. 4 11. milk and honey dropping, are the prayers and praises of his saints unto him:
Hear what he Says of the fountains of the head, Thy lips, Oh my Spouse, drop as the honeycomb, honey and milk Are under thy tongue, Cant 4 11. milk and honey dropping, Are the Prayers and praises of his Saints unto him:
Hear what he saith of the fountains of the heart, Cant. 4.10. How much better is thy love then wine? and as for the streams of her life, her self, Cant. 8.2. I would cause thee to drink of spiced wine, of the juyce of my pomgranates.
Hear what he Says of the fountains of the heart, Cant 4.10. How much better is thy love then wine? and as for the streams of her life, her self, Cant 8.2. I would cause thee to drink of spiced wine, of the juice of my Pomegranates.
You have Christ offering his company to the poor soul in the wilderness, Cant. 4.8. Come with me from Lebanon, the lions den, &c. and over again, as if this should en•ice her, with me from Lebanon, my Spouse with me from Lebanon:
You have christ offering his company to the poor soul in the Wilderness, Cant 4.8. Come with me from Lebanon, the Lions den, etc. and over again, as if this should en•ice her, with me from Lebanon, my Spouse with me from Lebanon:
O my dove, let me see thy countenance, let me hear thy voice, for thy countenance is comely, verse 14. O what a happy change is this? amongst lions before wandring in the wilderness, Cant. 3 6. with 4, 8. with Christ now lodging in the villages, Cant. 7.11.
Oh my dove, let me see thy countenance, let me hear thy voice, for thy countenance is comely, verse 14. O what a happy change is this? among Lions before wandering in the Wilderness, Cant 3 6. with 4, 8. with christ now lodging in the villages, Cant 7.11.
O labor now to finde Christ a Gardenbar quet-house, a spread table unto thy soul! I know some poor unbelieving soul will be ready to judge its condition so desolate,
Oh labour now to find christ a Gardenbar quet-house, a spread table unto thy soul! I know Some poor unbelieving soul will be ready to judge its condition so desolate,
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as not to think it possible that God should supply; and to say as the Israelites, Psalm. 78.19. Can God furnish a table in the wilderness? but that Text tells you, that they speak against God in so saying. Alas! here's a strong mistake;
as not to think it possible that God should supply; and to say as the Israelites, Psalm. 78.19. Can God furnish a table in the Wilderness? but that Text tells you, that they speak against God in so saying. Alas! here's a strong mistake;
'tis Gods work to furnish a table for thy soul in this wilderness, and I would have you to know, that all the provision that Christ gathers in to himself,
it's God's work to furnish a table for thy soul in this Wilderness, and I would have you to know, that all the provision that christ gathers in to himself,
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as himself saith, but it is meat and drink to him to see you do it also, Cant. 6.2, 3. My beloved is gone down to feed in the gardens (that is) amidst the services or his people, and he feedeth amongst the lilies, that is, amongst the Saints;
as himself Says, but it is meat and drink to him to see you do it also, Cant 6.2, 3. My Beloved is gone down to feed in the gardens (that is) amid the services or his people, and he feeds among the lilies, that is, among the Saints;
Fifthly, If thou hast been in a wayless wilderness thus long, labor to finde Christ a way for thy soul to walk in, John 14.6. I am the way, no man cometh to the Father but by me; but of this more afterward.
Fifthly, If thou hast been in a wayless Wilderness thus long, labour to find christ a Way for thy soul to walk in, John 14.6. I am the Way, no man comes to the Father but by me; but of this more afterwards.
Secondly, Labor also to finde thy soul a way for Jesus Christ to walk in; this was the Spouses great desire, Cant. 4.16. O, saith she, awake north winde, and blow south, and raise up my spices;
Secondly, Labour also to find thy soul a Way for jesus christ to walk in; this was the Spouses great desire, Cant 4.16. Oh, Says she, awake north wind, and blow south, and raise up my spices;
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Sixthly, If thou hast been as a waste wilderness, and in a waste wilderness hitherto; O labor to finde Christ Jesus husbanded for thy soul! saith Christ, John 15.1. I am the true vine, and my Father is the husbandman:
Sixthly, If thou hast been as a waste Wilderness, and in a waste Wilderness hitherto; Oh labour to find christ jesus husbanded for thy soul! Says christ, John 15.1. I am the true vine, and my Father is the husbandman:
Remarkable is that passage unto me, Cant. 8.11. Solomon had a vineyard, and he let it out to keepers, and every one for the fruit thereof, was to bring a hundred pieces of silver:
Remarkable is that passage unto me, Cant 8.11. Solomon had a vineyard, and he let it out to keepers, and every one for the fruit thereof, was to bring a hundred Pieces of silver:
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Thou, O Solomon, (that's Christ) shalt have a thousand, and the keepers of the fruit (that's Christs faithful Ministers) shall have two hundred. O that I could now hear you cry out unto Christ,
Thou, Oh Solomon, (that's christ) shalt have a thousand, and the keepers of the fruit (that's Christ faithful Ministers) shall have two hundred. Oh that I could now hear you cry out unto christ,
CHAP. VI. Answereth this Query, How may the soul of a barren, &c. wilderness, become unto Christ a fruitful &c. garden? with many precious promises unto wilderness-like souls.
CHAP. VI. Answers this Query, How may the soul of a barren, etc. Wilderness, become unto christ a fruitful etc. garden? with many precious promises unto wilderness-like Souls.
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did you now but see where you are, what flocking should we have after Christ this day? even as they in the days of his flesh, that they might but touch the hem of his garment, Matth. 14.36. for, saith the Text, as many as touched, were made perfectly whole;
did you now but see where you Are, what flocking should we have After christ this day? even as they in the days of his Flesh, that they might but touch the hem of his garment, Matthew 14.36. for, Says the Text, as many as touched, were made perfectly Whole;
so say I, as many as touch him, shall be perfectly changed from wildernesses into gardens; so Mark 3.10. as many as had plagues pressed upon him for to touch him.
so say I, as many as touch him, shall be perfectly changed from Wildernesses into gardens; so Mark 3.10. as many as had plagues pressed upon him for to touch him.
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Hast thou then the plague of a barren heart, a moistureless eye, a seared conscience, a waste, carkase-like, lean, starving soul: O press after Jesus Christ!
Hast thou then the plague of a barren heart, a moistureless eye, a seared conscience, a waste, carkase-like, lean, starving soul: Oh press After jesus christ!
and our Savior was fain to have a ship to receive him, lest they should throng him, Mark 3.9. but alas, the plagues are spiritual, and you do not discern them;
and our Saviour was fain to have a ship to receive him, lest they should throng him, Mark 3.9. but alas, the plagues Are spiritual, and you do not discern them;
and therefore, though Christ be in the midst of you, yet who presseth amongst you to lean upon him? I shall briefly, according to the present occasion, tell what I mean by leaning upon Christ.
and Therefore, though christ be in the midst of you, yet who Presseth among you to lean upon him? I shall briefly, according to the present occasion, tell what I mean by leaning upon christ.
First, Art thou sensible of thy being a wilderness, and that thou art not able of thy self to stir towards a better state? else canst thou not, else wilt thou not lean upon Christ in order thereunto.
First, Art thou sensible of thy being a Wilderness, and that thou art not able of thy self to stir towards a better state? Else Canst thou not, Else wilt thou not lean upon christ in order thereunto.
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Therefore 'tis the main observable in that parable, Luke 15. where you have an hundred sheep in the wilderness, there's one is a lost sheep, but all are bewildred, lost;
Therefore it's the main observable in that parable, Lycia 15. where you have an hundred sheep in the Wilderness, there's one is a lost sheep, but all Are bewildered, lost;
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what's that? why one that is sensible thereof and not able to help himself, a sinner, a repentance-needing sinner, vers. 7. the other are in the wilderness too, but they see it not;
what's that? why one that is sensible thereof and not able to help himself, a sinner, a repentance-needing sinner, vers. 7. the other Are in the Wilderness too, but they see it not;
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thou that art damned in thy self, undone in thy self, in the midst of the wilderness, bewildred in sin, in thy very duties, that canst see nothing in thy self but a wilderness, thou art the onely fit man thus to improve Christ,
thou that art damned in thy self, undone in thy self, in the midst of the Wilderness, bewildered in since, in thy very duties, that Canst see nothing in thy self but a Wilderness, thou art the only fit man thus to improve christ,
I would (saith he) burn them together (if thou resolve to be a thorny wilderness, he also will resolve to be a flaming fire) But as if his earnest desire were, that it should be otherwise, see what he puts them upon in the immediately following words, vers. 5. Or let them take hold of my strength (that's Christ) who you know is Gods strength to believers;
I would (Says he) burn them together (if thou resolve to be a thorny Wilderness, he also will resolve to be a flaming fire) But as if his earnest desire were, that it should be otherwise, see what he puts them upon in the immediately following words, vers. 5. Or let them take hold of my strength (that's christ) who you know is God's strength to believers;
my strength (that's Christ, if they take hold on him) shall cause them to take root, to blossom, to bud, to fill the face of the world with fruits, ver. 6. What canst thou, that seest thy soul a wilderness, desire more? Now I beseech you mark,
my strength (that's christ, if they take hold on him) shall cause them to take root, to blossom, to bud, to fill the face of the world with fruits, ver. 6. What Canst thou, that See thy soul a Wilderness, desire more? Now I beseech you mark,
if you would effectually take hold upon Christ for such a change, from a thorny wilderness into a blossoming, budding, fruitful garden, you must see Christ to be Gods strength, no• onely to make peace for your souls,
if you would effectually take hold upon christ for such a change, from a thorny Wilderness into a blossoming, budding, fruitful garden, you must see christ to be God's strength, no• only to make peace for your Souls,
now how shall this be effected? verse 4. you have Christ represented as a light to the people, verse 5. you have his plain names righteousness and salvation; but now how shall the people share in such salvation as shall make them of a wilderness to become a garden of the Lord? Why on mine arm (that's Christ) shall the isles trust:
now how shall this be effected? verse 4. you have christ represented as a Light to the people, verse 5. you have his plain names righteousness and salvation; but now how shall the people share in such salvation as shall make them of a Wilderness to become a garden of the Lord? Why on mine arm (that's christ) shall the Isles trust:
and verily to encourage you, you should know that Christ was for this very business sent into the wilderness of this world, that he might bear all the burthens of poor bewildred broken-hearted sinners, Lev. 16.21.
and verily to encourage you, you should know that christ was for this very business sent into the Wilderness of this world, that he might bear all the burdens of poor bewildered brokenhearted Sinners, Lev. 16.21.
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Aaron shall confess all the iniquities of the children of Israel, and all their transgressions (that's their bewildrings, their goings aside) in their sins, putting them upon the head of the goat,
Aaron shall confess all the iniquities of the children of Israel, and all their transgressions (that's their bewildrings, their goings aside) in their Sins, putting them upon the head of the goat,
though as man he was the sin-offering goat, mentioned verse 15. Israels bewildrings (what else mean you by transgressions?) are charged upon his score;
though as man he was the sin-offering goat, mentioned verse 15. Israel's bewildrings (what Else mean you by transgressions?) Are charged upon his score;
from Israel he is sent by a fit man (thats the Gospel-minister, who should be apt (that's fit) to teach this Gospel) into a land not inhabited (so ordinarily are the Gentiles (in respect of the then ordinances of God) represented) and there even in this wilderness is he let go;
from Israel he is sent by a fit man (thats the Gospel minister, who should be apt (that's fit) to teach this Gospel) into a land not inhabited (so ordinarily Are the Gentiles (in respect of the then ordinances of God) represented) and there even in this Wilderness is he let go;
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and Christ the scape-goat (saith that Text) is there also, if you meet him, lay your burthens upon him (I speak to such as are lost) his business, his errand in coming thither, is to bea• your transgressions, Isa. 53.4.
and christ the scapegoat (Says that Text) is there also, if you meet him, lay your burdens upon him (I speak to such as Are lost) his business, his errand in coming thither, is to bea• your transgressions, Isaiah 53.4.
Surely he hath born our griefs, and carried our sorrows, yea, upon him they are, ver. 5. yea upon him the Lord hath laid them, ver. 6. Art thou unable to carry thine own grievances,
Surely he hath born our griefs, and carried our sorrows, yea, upon him they Are, ver. 5. yea upon him the Lord hath laid them, ver. 6. Art thou unable to carry thine own grievances,
and the word have taken a new root, brought forth new buds, new blossoms, new fruit, Isa. 27.5, 6. yea, till thy whole conversation be filled therewith.
and the word have taken a new root, brought forth new buds, new blossoms, new fruit, Isaiah 27.5, 6. yea, till thy Whole Conversation be filled therewith.
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and what can comfort you, if this word do not? Before you had Gods strength mentioned, here you have it engaged, lean therefore and take hold upon it, Isa. 35.1. The wilderness shall be glad, it shall rejoyce even with joy and singing;
and what can Comfort you, if this word do not? Before you had God's strength mentioned, Here you have it engaged, lean Therefore and take hold upon it, Isaiah 35.1. The Wilderness shall be glad, it shall rejoice even with joy and singing;
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and what then? strengthen then the week hands and feeble knees, &c. Who sees not that this is spoken to poor souls, to wilderness-like souls? so the Psalmist, speaking of Gods turning the wilderness into a standing water,
and what then? strengthen then the Week hands and feeble knees, etc. Who sees not that this is spoken to poor Souls, to wilderness-like Souls? so the Psalmist, speaking of God's turning the Wilderness into a standing water,
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and dry ground into water springs, Psalm 107. cries out, vers. 36. and there he makes the hungry to dwell, &c. souls that are not onely lean, but hungry;
and dry ground into water springs, Psalm 107. cries out, vers. 36. and there he makes the hungry to dwell, etc. Souls that Are not only lean, but hungry;
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not onely such as are in misery and lost, but that see their misery; there he makes them to dwell in happpiness and plenty, verse 37.38. But more particularly thou complainest thou art a barren wilderness, and thy souls desire is to be made a fruitful garden;
not only such as Are in misery and lost, but that see their misery; there he makes them to dwell in happpiness and plenty, verse 37.38. But more particularly thou complainest thou art a barren Wilderness, and thy Souls desire is to be made a fruitful garden;
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urge those promises, Isa. 35. the desert shall blossom as a rose (there's the quality, it shall blossom sweetly) ver. 1. and as for quantity, it shall blossom abundantly, ver. 2. and in the habitation of dragon, where each lay, shall be grass, ver. 7. Isa. 27. whosoever take hold of his strength, he shall cause them to take root, to blossom, to bud, to fill the face of the world with fruit, vers. 6. Psalm 107. there (that's in the wilderness) he makes the hungry to dwell, ver.
urge those promises, Isaiah 35. the desert shall blossom as a rose (there's the quality, it shall blossom sweetly) for. 1. and as for quantity, it shall blossom abundantly, ver. 2. and in the habitation of dragon, where each lay, shall be grass, ver. 7. Isaiah 27. whosoever take hold of his strength, he shall cause them to take root, to blossom, to bud, to fill the face of the world with fruit, vers. 6. Psalm 107. there (that's in the Wilderness) he makes the hungry to dwell, ver.
lean thou also upon Christ in the urging of those promises, Isa. 35.6. The tongue of the dumb shall sing, for in the wilderness shall waters break out,
lean thou also upon christ in the urging of those promises, Isaiah 35.6. The tongue of the dumb shall sing, for in the Wilderness shall waters break out,
see the Lords promise, Isa. 44.3. I will pour water upon him that is thirsty, and floods upon dry ground, that is, saith he, My spirit which shall make him spring;
see the lords promise, Isaiah 44.3. I will pour water upon him that is thirsty, and floods upon dry ground, that is, Says he, My Spirit which shall make him spring;
Thou complainst thou art a solitary wilderness, that thou hast none of Christs company, no communion with the Spirit, no acquaintance with God, urge those words of grace, Isa. 35.1. The wilderness, &c. the solitary place shall be glad:
Thou complainst thou art a solitary Wilderness, that thou hast none of Christ company, no communion with the Spirit, no acquaintance with God, urge those words of grace, Isaiah 35.1. The Wilderness, etc. the solitary place shall be glad:
Thou complainst thou art a wilderness, destitute and provisionless, and art ready to say, Can God spread a table in this wilderness for thy soul? Is it possible that even thou shouldst be made fat and flourishing in the ways and things of God, that art so lean? Yes, God can do it,
Thou complainst thou art a Wilderness, destitute and provisionless, and art ready to say, Can God spread a table in this Wilderness for thy soul? Is it possible that even thou Shouldst be made fat and flourishing in the ways and things of God, that art so lean? Yes, God can do it,
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Thou complainst thy soul is bewildred, thy condition is wayless, and thou knowest not on which hand to turn, thou art in the wilderness, where there is no way.
Thou complainst thy soul is bewildered, thy condition is wayless, and thou Knowest not on which hand to turn, thou art in the Wilderness, where there is no Way.
Hast thou not heard, poor soul, hast thou not understood the voice of one crying in the wilderness? Prepare ye the way of the Lord, make streight in the desert an high way for our God:
Hast thou not herd, poor soul, hast thou not understood the voice of one crying in the Wilderness? Prepare you the Way of the Lord, make straight in the desert an high Way for our God:
John Baptist was his prepater, Christ was this way, Isa. 40.3. with Matth. 3.3. and this in pursuance of that promise made to poor souls in the wilderness, Isa. 35.8.
John Baptist was his prepater, christ was this Way, Isaiah 40.3. with Matthew 3.3. and this in pursuance of that promise made to poor Souls in the Wilderness, Isaiah 35.8.
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Thou complainst that thy soul lieth waste and not husbanded, like a desert land, and thou art afraid that the Lord hath deserted thee, and thy God forsaken thee:
Thou complainst that thy soul lies waste and not husbanded, like a desert land, and thou art afraid that the Lord hath deserted thee, and thy God forsaken thee:
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know that the Lord hath said, The desert shall rejoyce and blossom, Isa. 35.1. I will make her desert like the garden of the Lord, the Lord will comfort all her waste places, Isa. 51.3. Here's comfort indeed;
know that the Lord hath said, The desert shall rejoice and blossom, Isaiah 35.1. I will make her desert like the garden of the Lord, the Lord will Comfort all her waste places, Isaiah 51.3. Here's Comfort indeed;
and he will make all his mountains a way, and his high-ways shall be exalted, Isa. 49.8, 9, 10, 11. Could you wish that God should speak more encouragingly to you? Behold you have a strength to lean upon, that can, that will, that stands engaged to make you of a desolate heritage, such as you desire to be before the Lord.
and he will make all his Mountains a Way, and his highways shall be exalted, Isaiah 49.8, 9, 10, 11. Could you wish that God should speak more encouragingly to you? Behold you have a strength to lean upon, that can, that will, that Stands engaged to make you of a desolate heritage, such as you desire to be before the Lord.
CHAP. VII. Containeth the Explication of the destructiveness of the progress in wilderness-sin, because of famine, thorns, serpents, wilde beasts, &c. YOu have heard now of the dismalness of the wilderness, and so of sin;
CHAP. VII. Containeth the Explication of the destructiveness of the progress in wilderness-sin, Because of famine, thorns, Serpents, wild beasts, etc. YOu have herd now of the dismalness of the Wilderness, and so of since;
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Multitudes of people came into the wilderness, multitudes came out of Egypt, yet exceeding few of them came out of the wilderness, but were destroyed there:
Multitudes of people Come into the Wilderness, Multitudes Come out of Egypt, yet exceeding few of them Come out of the Wilderness, but were destroyed there:
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The Israelites complained much of the destructiveness of the wilderness then and I presume they complain more of the destructiveness of sin now, Numb. 20.4. they cry to Mose•, Why have ye brought the congregatin of the Lord into this wilderness, to die there? Oh! Why have you brought us out of Egypt to die in the wilderness? Numb. 21.5.
The Israelites complained much of the destructiveness of the Wilderness then and I presume they complain more of the destructiveness of since now, Numb. 20.4. they cry to Mose•, Why have you brought the congregatin of the Lord into this Wilderness, to die there? Oh! Why have you brought us out of Egypt to die in the Wilderness? Numb. 21.5.
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why did you bring me into sin to die in sin? you have much people perishing there together, Numb. 21.6. you have them dying by Fourteen thousands, and Seven hundreds at once, Numb. 16.49. what more? you have them complaining and saying, Behold we die, we perish, we all perish, Numb. 17.12. were sinners consciences awakened by multitude•, you would have them much more crying out by multitudes, we die, we perish, we all perish;
why did you bring me into since to die in since? you have much people perishing there together, Numb. 21.6. you have them dying by Fourteen thousands, and Seven hundreds At once, Numb. 16.49. what more? you have them complaining and saying, Behold we die, we perish, we all perish, Numb. 17.12. were Sinners Consciences awakened by multitude•, you would have them much more crying out by Multitudes, we die, we perish, we all perish;
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and five hundred and fifty, able to go out to war (besides the numerous tribe of Levi, which were not numbred (and yet perished) with the rest, Numb. 1.46, 47) God brings it to pass, Numb, 64.65. Amongst all these, there was not a man that escaped, but Caleb and Joshua; for the Lord had said of them, they shall surely die in the wilderness:
and five hundred and fifty, able to go out to war (beside the numerous tribe of Levi, which were not numbered (and yet perished) with the rest, Numb. 1.46, 47) God brings it to pass, Numb, 64.65. among all these, there was not a man that escaped, but Caleb and joshua; for the Lord had said of them, they shall surely die in the Wilderness:
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Zelophehads daughters confession is very remarkable, Numb. 27.3. Our father died in the wilderness (in the beginning of the verse) he died in his own sin (in the latter end of the verse) you have the same conjunction, Heb. 3.17. He was grieved with them that had sinned, whose carkases fell in the wilderness, 1 Cor. 10.5. with many of them God was not pleased, for they were overthrown in the wilderness:
Zelophehads daughters Confessi is very remarkable, Numb. 27.3. Our father died in the Wilderness (in the beginning of the verse) he died in his own since (in the latter end of the verse) you have the same conjunction, Hebrew 3.17. He was grieved with them that had sinned, whose carcases fell in the Wilderness, 1 Cor. 10.5. with many of them God was not pleased, for they were overthrown in the Wilderness:
therefore have you mention, not onely of wasting, but of dying in the wilderness, they and their cattel, Numb. 20.4. for want of bread and for want of water, Numb. 21.5. you have mention also of a burning hunger, and bitter destruction, Deut. 32.24. the same thing is represented by the parable of the lost son, Luke 15. you have his confession, verse 17. I perish with hunger: Tis a burning hunger that poor souls undergo, that have not a God, a Christ, a Covenant to feed upon;
Therefore have you mention, not only of wasting, but of dying in the Wilderness, they and their cattle, Numb. 20.4. for want of bred and for want of water, Numb. 21.5. you have mention also of a burning hunger, and bitter destruction, Deuteronomy 32.24. the same thing is represented by the parable of the lost son, Lycia 15. you have his Confessi, verse 17. I perish with hunger: This a burning hunger that poor Souls undergo, that have not a God, a christ, a Covenant to feed upon;
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If David oppose an interest in God to all natural good to support life, corn and wine, &c. Psalm 4.6, 7. If onely they that fear and seek the Lord are provided for,
If David oppose an Interest in God to all natural good to support life, corn and wine, etc. Psalm 4.6, 7. If only they that Fear and seek the Lord Are provided for,
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whilst Lions (the chief beasts of the wilderness) yea, yong Lions (the chief state of those chief beasts) do lack and suffer hunger, Psal. 34.9, 10. and that hunger be,
while Lions (the chief beasts of the Wilderness) yea, young Lions (the chief state of those chief beasts) do lack and suffer hunger, Psalm 34.9, 10. and that hunger be,
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as you hear, a burning hunger, an hunger that eats up the soul (as fire doth fewel) whilest the soul hath nothing, no interest in God, no comfort from God to feed upon;
as you hear, a burning hunger, an hunger that eats up the soul (as fire does fuel) whilst the soul hath nothing, no Interest in God, no Comfort from God to feed upon;
Secondly, The thorns of the wilderness are rending thorns, piercing, wounding, killing thorns, as you may reade, Josh. 8.7. and 16. you may meddle you think with sin now, and not be pricked;
Secondly, The thorns of the Wilderness Are rending thorns, piercing, wounding, killing thorns, as you may read, Josh. 8.7. and 16. you may meddle you think with since now, and not be pricked;
and as God taught Saul afterwards in mercy: how hard it is to kick against the pricks, Act 9.5. 'tis said, 1 Tim. 6.10. They erred from the faith, & pierced themselves through with many sorrows:
and as God taught Saul afterwards in mercy: how hard it is to kick against the pricks, Act 9.5. it's said, 1 Tim. 6.10. They erred from the faith, & pierced themselves through with many sorrows:
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Oh! what piercing, what thorow-piercing thorns are here? they are called choaking-thorns unto the word, Matth. 13.22. and therefore needs must they be choaking-thorns unto the soul;
Oh! what piercing, what thorow-piercing thorns Are Here? they Are called choaking-thorns unto the word, Matthew 13.22. and Therefore needs must they be choaking-thorns unto the soul;
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In the wilderness were fiery serpents and scorpions, Deut. 8.15. yea, Numb. 21.6. The Lord sent fiery serpents amongst the people, and they bit the people, and much people of Israel died:
In the Wilderness were fiery Serpents and scorpions, Deuteronomy 8.15. yea, Numb. 21.6. The Lord sent fiery Serpents among the people, and they bit the people, and much people of Israel died:
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let not us therefore tempt Christ, as some of them tempted and were destroyed of serpents, 1 Corinthians 10.9. Lastly, The Beasts the soul meets with in this wilderness, are as in the other, devouring wilde beasts:
let not us Therefore tempt christ, as Some of them tempted and were destroyed of Serpents, 1 Corinthians 10.9. Lastly, The Beasts the soul meets with in this Wilderness, Are as in the other, devouring wild beasts:
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I'le bring lions upon him that escapes of Moa•, Isa. 15.10. the beasts of the field come to devour, yea, all the beasts of the forest, Isa. 56.9. see a full Scripture, Jer. 5.6. A lion of the forest shall slay them, a wolf of the evening shall devour them;
I'll bring Lions upon him that escapes of Moa•, Isaiah 15.10. the beasts of the field come to devour, yea, all the beasts of the forest, Isaiah 56.9. see a full Scripture, Jer. 5.6. A Lion of the forest shall slay them, a wolf of the evening shall devour them;
and their back-slidings are increased, Jer. 5.6, As long as we are, and continue in the wilderness of sin, we can meet none but such as like wilde beasts will devour us, whether men or devils;
and their backslidings Are increased, Jer. 5.6, As long as we Are, and continue in the Wilderness of since, we can meet none but such as like wild beasts will devour us, whither men or Devils;
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they lead men by precept, by practice into the lions den, and leopards mountains, they lead men to hell by authority, Prov. 28.15. As a ranging lion and a roaring bear, so is a wicked ruler over the poor people.
they led men by precept, by practice into the Lions den, and leopards Mountains, they led men to hell by Authority, Curae 28.15. As a ranging Lion and a roaring bear, so is a wicked ruler over the poor people.
I remember the Popish painters humor, who limning a Frier in a coul, with a wolves head, preaching unto a flock of sheep, choosing that Text of the Apostles with a little variation;
I Remember the Popish Painters humour, who limning a Friar in a coul, with a wolves head, preaching unto a flock of sheep, choosing that Text of the Apostles with a little variation;
God is my witness, how I long for you all in my bowels: Verily it is not far from the Lords own language, Ezek. 22.25. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey, they have devoured souls.
God is my witness, how I long for you all in my bowels: Verily it is not Far from the lords own language, Ezekiel 22.25. There is a Conspiracy of her Prophets in the midst thereof, like a roaring Lion ravening the prey, they have devoured Souls.
Secondly, Devils (whatever delusions they carry the poor soul away with) will be found in the end, to be as Peter calls them, 1 Pet. 5.8. Roaring lions, going about seeking whom they may devour:
Secondly, Devils (whatever delusions they carry the poor soul away with) will be found in the end, to be as Peter calls them, 1 Pet. 5.8. Roaring Lions, going about seeking whom they may devour:
therefore take heed of Satan, come he as an angel of light, yet is his business to carry you into the pit of darkness, the Lions den, whence there is no more return.
Therefore take heed of Satan, come he as an angel of Light, yet is his business to carry you into the pit of darkness, the Lions den, whence there is no more return.
Lastly, Christ will be found unto such, the Lion of the tribe of Judah; and surely miserably will that soul be rent, which God tears: terrible are those expressions;
Lastly, christ will be found unto such, the lion of the tribe of Judah; and surely miserably will that soul be rend, which God tears: terrible Are those expressions;
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I, even I will tear and go away, Hos. 5.14 so Hos. 13. I did know thee in the wilderness, vers. 5. they have forgotten me, ver. 6. therefore will I be unto them as a lion,
I, even I will tear and go away, Hos. 5.14 so Hos. 13. I did know thee in the Wilderness, vers. 5. they have forgotten me, ver. 6. Therefore will I be unto them as a Lion,
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what can be more sadly thought upon? yea the famine consumes, the thorns pierce, the serpents poison, the beasts devour, Is not this a destructive wilderness? CHAP. VIII. Containeth the Application of the former Chapter.
what can be more sadly Thought upon? yea the famine consumes, the thorns pierce, the Serpents poison, the beasts devour, Is not this a destructive Wilderness? CHAP. VIII. Containeth the Application of the former Chapter.
LEt me improve this unto your Conviction and Exhortation: First, For conviction; Understand from hence, what it is to perish in the spiritual wilderness of sin:
LEt me improve this unto your Conviction and Exhortation: First, For conviction; Understand from hence, what it is to perish in the spiritual Wilderness of since:
And it had been better for us to serve the Egyptians, then to die in this wilderness, ver. 12. rather do any thing, rather suffer any thing, rather die any where;
And it had been better for us to serve the egyptians, then to die in this Wilderness, ver. 12. rather do any thing, rather suffer any thing, rather die any where;
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and why have you brought up the congregation of the Lord into this wilderness, that we should die there? Num. 20.3, 4. O friends, did you but consider what it it is to die in this wilderness of sin, you would rather choose bondage, prison, death, any thing then sin,
and why have you brought up the congregation of the Lord into this Wilderness, that we should die there? Num. 20.3, 4. O Friends, did you but Consider what it it is to die in this Wilderness of since, you would rather choose bondage, prison, death, any thing then since,
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when a yong Lion roareth upon his prey, though a multitude of shepherds be called out against him, he will not be afraid of their voice, neither will he abase himself because of them, Isa. 30.4.
when a young lion roareth upon his prey, though a multitude of shepherd's be called out against him, he will not be afraid of their voice, neither will he abase himself Because of them, Isaiah 30.4.
The foolish virgins cry aloud, Lord, Lord open, Matt. 25 11. but God roars louder, I know you not, ver. 12. And now friends, what think you of dying in sin? I may say to you,
The foolish Virgins cry aloud, Lord, Lord open, Matt. 25 11. but God roars Louder, I know you not, ver. 12. And now Friends, what think you of dying in since? I may say to you,
and do you not know that such a grave is hell? The Lord threatneth it as a sad judgement upon the people, that after death their carkases should be devoured of wilde beasts, Jer. 7.33.
and do you not know that such a grave is hell? The Lord threatens it as a sad judgement upon the people, that After death their carcases should be devoured of wild beasts, Jer. 7.33.
and widening, as it were, his throat to swallow down the prey, Isa. 5.14. therefore hell hath enlarged her self, and opened her mouth without measure:
and widening, as it were, his throat to swallow down the prey, Isaiah 5.14. Therefore hell hath enlarged her self, and opened her Mouth without measure:
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I tell you, hell hath a wide mouth, and open throat to receive the carkases, the souls I mean of those that perish in the spiritual wilderness of sin.
I tell you, hell hath a wide Mouth, and open throat to receive the carcases, the Souls I mean of those that perish in the spiritual Wilderness of since.
Let us therefore fear, least a promise being left us of entring into his rest, any of you should seem to come short, Heb. 5.1. Secondly, Be exhorted to lean upon the Lord Jesus, that you may come forth of the destructive wilderness of sin:
Let us Therefore Fear, least a promise being left us of entering into his rest, any of you should seem to come short, Hebrew 5.1. Secondly, Be exhorted to lean upon the Lord jesus, that you may come forth of the destructive Wilderness of since:
Thirdly, If thy soul be bitten by the serpents of this wilderness, you have heard of Israels cure, Numb. 21.8. 'tis also ours, the brazen Serpent, the Lord Christ:
Thirdly, If thy soul be bitten by the Serpents of this Wilderness, you have herd of Israel's cure, Numb. 21.8. it's also ours, the brazen Serpent, the Lord christ:
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but have eternal life, John 3.14.15. Lastly, If thy soul once get an interest in the Lord Jesus, thou need'st not fear what all the beasts of the wilderness can do against thee:
but have Eternal life, John 3.14.15. Lastly, If thy soul once get an Interest in the Lord jesus, thou Needest not Fear what all the beasts of the Wilderness can do against thee:
This is that spiritual David, that slaies both the Lion and the Bear, 1 Samuel 17.36. and he verily that reads not Christ there, misseth of the best part of the story.
This is that spiritual David, that slays both the lion and the Bear, 1 Samuel 17.36. and he verily that reads not christ there, misses of the best part of the story.
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Secondly, He is that Sampson that brings honey out of the Lions carkase, Judges 14 8. tha• can make even Satans temptations thine advantage, food for thy faith,
Secondly, He is that Sampson that brings honey out of the Lions carcase, Judges 14 8. tha• can make even Satan temptations thine advantage, food for thy faith,
and matter of thy Christian experience, for thy future support, Psal. 74.14. Thou brakest the heads of Levi than, and gavest him to be food for a people inhabiting the wilnerness.
and matter of thy Christian experience, for thy future support, Psalm 74.14. Thou brakest the Heads of Levi than, and Gavest him to be food for a people inhabiting the wilnerness.
Thirdly, He shall as a Lion arise for thy salvation, Psal. 31 4, 5. Like as a lion, and a yong lion roaring upon his prey, that will not be afraid of a multitude of sh•pherds;
Thirdly, He shall as a lion arise for thy salvation, Psalm 31 4, 5. Like as a Lion, and a young Lion roaring upon his prey, that will not be afraid of a multitude of sh•pherds;
'Tis easie (Friends) to finde the way into the wilderness, and into sin, The Israelites were soon gotten into the wilderness Exod. 13.20. I believe they were not forty hours in getting into it, but they were forty years in getting out of it:
It's easy (Friends) to find the Way into the Wilderness, and into since, The Israelites were soon got into the Wilderness Exod 13.20. I believe they were not forty hours in getting into it, but they were forty Years in getting out of it:
There were not many hours from the Creation before we were all bewildred in sin, Gen. 3.6. There are thousands of years since the Creation, and yet are not we got out of sin:
There were not many hours from the Creation before we were all bewildered in since, Gen. 3.6. There Are thousands of Years since the Creation, and yet Are not we god out of since:
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The wilderness is great, this great wilderness is full of divers ways, these various ways are perplexed, these perplexed ways are uneven, these uneven ways are dark, these dark ways are thorny, and these thorny ways enclosed;
The Wilderness is great, this great Wilderness is full of diverse ways, these various ways Are perplexed, these perplexed ways Are uneven, these uneven ways Are dark, these dark ways Are thorny, and these thorny ways enclosed;
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This is that taken notice of, Deut. 1.19. We went through all that great and terrible wilderness, and Deut. 8.15. Who led thee through that great and terrible wilderness:
This is that taken notice of, Deuteronomy 1.19. We went through all that great and terrible Wilderness, and Deuteronomy 8.15. Who led thee through that great and terrible Wilderness:
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Would you know the extent of this wilderness? 'tis in a word, as wide as the world, the whole world is a wilderness of sin, East, West, Europe, Asia, &c. Ireland, England, City, Countrey;
Would you know the extent of this Wilderness? it's in a word, as wide as the world, the Whole world is a Wilderness of since, East, West, Europe, Asia, etc. Ireland, England, city, Country;
if a man could leave sin behinde him in any place, and not finde a new part of the wilderness whither ever he goes, he might have some hope of getting out of it;
if a man could leave since behind him in any place, and not find a new part of the Wilderness whither ever he Goes, he might have Some hope of getting out of it;
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Is not this a great wilderness? yea, but sin is yet a greater wilderness, 'tis as large as the heart of man, which is much larger then the world, Gen. 5.6. All the imaginations of the heart of man are onely evil continually;
Is not this a great Wilderness? yea, but since is yet a greater Wilderness, it's as large as the heart of man, which is much larger then the world, Gen. 5.6. All the Imaginations of the heart of man Are only evil continually;
so that as one in the wilderness having gone far (and some they say, having gone forty days journey in the Hercynian Forest, have yet come unto no end) hath yet room enough to wander still,
so that as one in the Wilderness having gone Far (and Some they say, having gone forty days journey in the Hercynian Forest, have yet come unto no end) hath yet room enough to wander still,
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so men having been sinners, and in this wilderness forty, yea threescore years, have yet new parts of the wilderness to wander in, new discoveries of sin to make still,
so men having been Sinners, and in this Wilderness forty, yea threescore Years, have yet new parts of the Wilderness to wander in, new discoveries of since to make still,
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There's the way to the Lions den, and the way to the Leopards mountains, Cant. 4.8. there's the way to the habitation of Dragons, Isa. 55.7. and there be many other deadly tracts in the wilderness (though not a living way amongst them all) thus is it with sin also;
There's the Way to the Lions den, and the Way to the Leopards Mountains, Cant 4.8. there's the Way to the habitation of Dragons, Isaiah 55.7. and there be many other deadly tracts in the Wilderness (though not a living Way among them all) thus is it with since also;
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There's the way of the fool, Prov. 12.15. and the way of transgressors, Prov. 13.15. and the way of the wicked, Prov. 12.26. and the way of the slothful, Prov. 15.19. and the way of a man with a maid, Prov. 30.19. and the way of an adulterous woman, Prov. 30.20. and the way of Balaam, who loved the wages of unrighteousness, 2. Pet. 2.15. and many more such ways;
There's the Way of the fool, Curae 12.15. and the Way of transgressors, Curae 13.15. and the Way of the wicked, Curae 12.26. and the Way of the slothful, Curae 15.19. and the Way of a man with a maid, Curae 30.19. and the Way of an adulterous woman, Curae 30.20. and the Way of balaam, who loved the wages of unrighteousness, 2. Pet. 2.15. and many more such ways;
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A man, you say, may change his path, and yet keep the way; a man may much more change his way, and yet keep the wilderness: Thus many are converted, not from sin to God, but from one sin to another; and many think they have left their sins,
A man, you say, may change his path, and yet keep the Way; a man may much more change his Way, and yet keep the Wilderness: Thus many Are converted, not from since to God, but from one since to Another; and many think they have left their Sins,
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when they have onely changed their sins. 'Tis the diversity of lusts that deceives souls, Tit. 3.3. 'Tis the diversity of lusts that leads away silly souls, 2 Tim. 3.6.
when they have only changed their Sins. It's the diversity of Lustiest that deceives Souls, Tit. 3.3. It's the diversity of Lustiest that leads away silly Souls, 2 Tim. 3.6.
and count that themselves were sinners before) but turned from the lusts of the flesh to the lusts of the minde? (for there is such variety spoken of Eph. 2.3.) that turn from licentious practices to licentious principles: thus doth Satan turn men from carnal conversation to carnal profession; and this is the policy of the harlot sin, least thou shouldst ponder the path of life, (that path is but one) her ways are moveable, that thou canst not know them. Prov. 5.6. The sinner when he is weary of one path, hath another way to recreate himself in;
and count that themselves were Sinners before) but turned from the Lustiest of the Flesh to the Lustiest of the mind? (for there is such variety spoken of Ephesians 2.3.) that turn from licentious practices to licentious principles: thus does Satan turn men from carnal Conversation to carnal profession; and this is the policy of the harlot since, lest thou Shouldst ponder the path of life, (that path is but one) her ways Are movable, that thou Canst not know them. Curae 5.6. The sinner when he is weary of one path, hath Another Way to recreate himself in;
It seems the wilderness is an intanglement to our ways, and is it not so with sin? These are called (as we hinted at first) NONLATINALPHABET, the bewildrings;
It seems the Wilderness is an Entanglement to our ways, and is it not so with since? These Are called (as we hinted At First), the bewildrings;
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and then it findes that it is in the same wilderness; therefore Prov. 5.6. Her ways are moveable; ways, there's the number; movable, there's the nature; viae versatiles, wily ways:
and then it finds that it is in the same Wilderness; Therefore Curae 5.6. Her ways Are movable; ways, there's the number; movable, there's the nature; Viae versatiles, wily ways:
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therefore the ways of the wilderness must needs be stumbling ways; upon this account the prophet heightens the Lords mercy toward bewildred Israel, Isa. 63.13. He led them as an horse in the wilderness, that they might not stumble:
Therefore the ways of the Wilderness must needs be stumbling ways; upon this account the Prophet heightens the lords mercy towards bewildered Israel, Isaiah 63.13. He led them as an horse in the Wilderness, that they might not Stumble:
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so crooked, rough and uncouth are the ways of the wilderness: You have mention of desert ways, Isa. 40.3. they are called crooked and rough places, ver. 4. this makes them stumbling ways:
so crooked, rough and uncouth Are the ways of the Wilderness: You have mention of desert ways, Isaiah 40.3. they Are called crooked and rough places, ver. 4. this makes them stumbling ways:
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And is sin short of a wilderness in this, rather then before? Compare scriptures, Prov. 2.13. Whose ways are crooked; and pray what means the word Iniquity, but unevenness? these are those ways that are laid with stumbling-blocks. Rev. 2.14.
And is since short of a Wilderness in this, rather then before? Compare Scriptures, Curae 2.13. Whose ways Are crooked; and pray what means the word Iniquity, but unevenness? these Are those ways that Are laid with stumbling-blocks. Rev. 2.14.
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and so falls into some pit of darkness; so saith the Holy Ghost of the way of sin expresly, Prov. 4.19. The way of the wicked is as darkness, they know not at what they stumble: O Sir!
and so falls into Some pit of darkness; so Says the Holy Ghost of the Way of since expressly, Curae 4.19. The Way of the wicked is as darkness, they know not At what they Stumble: Oh Sir!
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Fifthly, These stumbling ways are also dark ways: The wilderness is full of thickets; wickedness shall kindle like fire in the thickets of the Forest, Isa. 9.18.
Fifthly, These stumbling ways Are also dark ways: The Wilderness is full of thickets; wickedness shall kindle like fire in the thickets of the Forest, Isaiah 9.18.
and when the very brightness of heaven doth not break thorow, must it not be difficult for the bewildred passenger to break through? must it not be difficult for the be wildred passenger to break through,
and when the very brightness of heaven does not break thorough, must it not be difficult for the bewildered Passenger to break through? must it not be difficult for the be wildered Passenger to break through,
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And are there not such thick boughs, such shadowing shrouds in the wilderness of sin? are not they, that being bewildred, want Christs guidance, such as sit in darkness,
And Are there not such thick boughs, such shadowing shrouds in the Wilderness of since? Are not they, that being bewildered, want Christ guidance, such as fit in darkness,
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and such verily are the ways of sin, thorny, as you heard before, and therefore such as will catch hold upon you, on this hand to hinder you, on that hand to interrupt you,
and such verily Are the ways of since, thorny, as you herd before, and Therefore such as will catch hold upon you, on this hand to hinder you, on that hand to interrupt you,
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So she caught him, Prov. 7.13. and she caught him by his garment, and he left his garment in her hand, Gen. 39.12. I appeal friends to your experiences, if temptations are not just like bryars unto your souls;
So she caught him, Curae 7.13. and she caught him by his garment, and he left his garment in her hand, Gen. 39.12. I appeal Friends to your experiences, if temptations Are not just like briars unto your Souls;
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are carnal friends never hindring thee in the ways of God, nor rending thee, if thou get off from the ways of sin? these are the thorns of the wilderness, take heed of being laid hold on by them.
Are carnal Friends never hindering thee in the ways of God, nor rending thee, if thou get off from the ways of since? these Are the thorns of the Wilderness, take heed of being laid hold on by them.
And this last adds as much as all the rest (as giving strength unto the rest) unto the exceeding greatness of the difficulty of coming out of the wilderness;
And this last adds as much as all the rest (as giving strength unto the rest) unto the exceeding greatness of the difficulty of coming out of the Wilderness;
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the wilderness it doth surround, yea the wilderness hath shut thee in, and how shouldst thou then get out again? And if it be not so with sin, see Heb. 12.1. Let us lay aside the sin that so easily besets us, and run, &c. There is no running, I'le tell you friends, till sins surroundings be removed:
the Wilderness it does surround, yea the Wilderness hath shut thee in, and how Shouldst thou then get out again? And if it be not so with since, see Hebrew 12.1. Let us lay aside the since that so Easily besets us, and run, etc. There is no running, I'll tell you Friends, till Sins surroundings be removed:
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It seems Sin useth to beset us, and Satan when he seeth us ready to find a gap (through mercy) out of the wilderness, makes it his immediat business to stop that gap,
It seems since uses to beset us, and Satan when he sees us ready to find a gap (through mercy) out of the Wilderness, makes it his immediate business to stop that gap,
and surely, if God were not quicker at plucking up temptations and obstructions, then Satan is in planting them, never could any soul get out of the wilderness of Sin. Thus deceitful are thy first appearances,
and surely, if God were not quicker At plucking up temptations and obstructions, then Satan is in planting them, never could any soul get out of the Wilderness of Sin. Thus deceitful Are thy First appearances,
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Oh the height, and the length, and the depth, and the bredth of that love which brought thee up from a wilderness so long, so broad, so great, so terrible! I may say as Paul elsewhere, what shall we say then to these things? Thou wert a wilderness, a barren, parched, solitary, destitute, waylesse, waste wilderness;
O the height, and the length, and the depth, and the breadth of that love which brought thee up from a Wilderness so long, so broad, so great, so terrible! I may say as Paul elsewhere, what shall we say then to these things? Thou Wertenberg a Wilderness, a barren, parched, solitary, destitute, waylesse, waste Wilderness;
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Thou wert in the great, variously-pathed, perplexed, stumbling, dark, thorny, surrounding waies of this wilderness, and yet art thou now in the one, good, living way, the way of peace.
Thou Wertenberg in the great, variously-pathed, perplexed, stumbling, dark, thorny, surrounding ways of this Wilderness, and yet art thou now in the one, good, living Way, the Way of peace.
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Surely, if we will but grant election, let schooles expound it what way they will, this cannot chuse but lift it up beyond even admiration, that God should chuse us,
Surely, if we will but grant election, let Schools expound it what Way they will, this cannot choose but lift it up beyond even admiration, that God should choose us,
and the lot of his inheritance, (as you shall find Deut. 32.9.) now this I say, is that whereby he heightneth the thoughts of that mercy, in which he singles out Jacob for his portion ver. 10. He found him in a desart land,
and the lot of his inheritance, (as you shall find Deuteronomy 32.9.) now this I say, is that whereby he heightneth the thoughts of that mercy, in which he singles out Jacob for his portion ver. 10. He found him in a desert land,
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Neither were all they that were the Lords among them, found in that visible wilderness, being all the old ones of them brought out of Egypt into the wilderness.
Neither were all they that were the lords among them, found in that visible Wilderness, being all the old ones of them brought out of Egypt into the Wilderness.
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I found him in a howling wilderness, that is, amongst Lions, and Leopards, Beares, Dragons: and yet have I allotted him to be my portion and inheritance:
I found him in a howling Wilderness, that is, among Lions, and Leopards, Bears, Dragons: and yet have I allotted him to be my portion and inheritance:
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so that this Scripture is in substance (in my thoughts) the same with that memorial of the Lords dealing with his people in their natural condition, and in sin, Ezek. 16.3.
so that this Scripture is in substance (in my thoughts) the same with that memorial of the lords dealing with his people in their natural condition, and in since, Ezekiel 16.3.
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or (which is all one) so many of Israel afterward to die in their sins, John 8.24. but having found his Jacob in the wilderness, and having chosen him thence for his own portion, he crowns his finding-mercy, with a leading-mercy;
or (which is all one) so many of Israel afterwards to die in their Sins, John 8.24. but having found his Jacob in the Wilderness, and having chosen him thence for his own portion, he crowns his finding-mercy, with a leading-mercy;
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and you instead of a thankful, humble, holy, and continual remembrance thereof, with Jesurun wax fat and kick (that's rebel against him and grow carnal) and forsake the Lord, and lightly esteem this rook of your salvation;
and you instead of a thankful, humble, holy, and continual remembrance thereof, with Jeshurun wax fat and kick (that's rebel against him and grow carnal) and forsake the Lord, and lightly esteem this rook of your salvation;
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then what care I though it come not to me? my works are works of darkness, my time is tempus tenebrionum, the times of Lions rising for their prey, the twy-light, the evening, the black and dark night:
then what care I though it come not to me? my works Are works of darkness, my time is Tempus tenebrionum, the times of Lions rising for their prey, the twilight, the evening, the black and dark night:
First, Though thou hide thy self in the thickets of Carmel, yet will God search and take thee out thence, Amos 9.3. God knows, and well observes all the secrecies, passages, windings and turnings of this wilderness of sin:
First, Though thou hide thy self in the thickets of Mount carmel, yet will God search and take thee out thence, Amos 9.3. God knows, and well observes all the secrecies, passages, windings and turnings of this Wilderness of since:
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This is that which the Psalmist speaks, Psal. 29.9. The voice of the Lord discovereth the forests, and in his temple we must speak this unto his glory:
This is that which the Psalmist speaks, Psalm 29.9. The voice of the Lord Discovereth the forests, and in his temple we must speak this unto his glory:
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It seems the wilderness may for a time cover thee, but what wilt thou do when the Lord discovers that? The heart-searcher is, you see, a searcher of Carmel, and the heart-discoverer, is a discoverer of the wilderness.
It seems the Wilderness may for a time cover thee, but what wilt thou do when the Lord discovers that? The Heart-searcher is, you see, a searcher of Mount carmel, and the heart-discoverer, is a discoverer of the Wilderness.
Thou goest into the wilderness for shelter, thinking to bear off storms of wrath and conscience, by farther sining; but Psal. 29.8. The voice of the Lord shaketh the wilderness, the Lord shaketh the wilderness of Kadesh:
Thou goest into the Wilderness for shelter, thinking to bear off storms of wrath and conscience, by farther sinning; but Psalm 29.8. The voice of the Lord shakes the Wilderness, the Lord shakes the Wilderness of Kadesh:
Who hath the best on't now, he that's in the wilderness amongst the thickets, or he that is in the open field? Now that that would have fallen before but in small drops,
Who hath the best oned now, he that's in the Wilderness among the thickets, or he that is in the open field? Now that that would have fallen before but in small drops,
but a drenching wind to thy soul, whoever art in sin: Consider this before the Lord arise, as he is determined, Isa. 2.24. tearibly to shake the earth:
but a drenching wind to thy soul, whoever art in since: Consider this before the Lord arise, as he is determined, Isaiah 2.24. tearibly to shake the earth:
I, but say you, we shall hold together, and chear one another for all this; therefore saith God, Isa. 9.18. Wickedness burneth as the fire, it shall devour, and shall kindle in the thickets of the forest; yea, Nahum 1.10. Whilest they be folden together as thorns, they shall be devoured as shubble fully dry:
I, but say you, we shall hold together, and cheer one Another for all this; Therefore Says God, Isaiah 9.18. Wickedness burns as the fire, it shall devour, and shall kindle in the thickets of the forest; yea, Nahum 1.10. Whilst they be folden together as thorns, they shall be devoured as shubble Fully dry:
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CHAP. I. Contains the general proof of the point, and begins the Induction of Particulars. First Particular, We are conceived and born in the wilderness of Sin, proved and applyed.
CHAP. I. Contains the general proof of the point, and begins the Induction of Particulars. First Particular, We Are conceived and born in the Wilderness of since, proved and applied.
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I shall open it by declaring what advantages satan hath, what pains he takes, what means he makes (and are made) use of unto the bewildring of poor souls. Of these in order.
I shall open it by declaring what advantages satan hath, what pains he Takes, what means he makes (and Are made) use of unto the bewildering of poor Souls. Of these in order.
Hear Gods own language, Psalm. 14.2, 3. They are all gone aside: And what is that but to be bewildred? And hence the Apostle concludes all, Jew and Gentile, one and another, to be under sin (which you have heard proved a wilderness) Rom. 3.9. None better, no not one, ver. 12. How emphatically doth he express it? now see how amply he proves it.
Hear God's own language, Psalm. 14.2, 3. They Are all gone aside: And what is that but to be bewildered? And hence the Apostle concludes all, Jew and Gentile, one and Another, to be under since (which you have herd proved a Wilderness) Rom. 3.9. None better, no not one, ver. 12. How emphatically does he express it? now see how amply he Proves it.
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He proves first, That they are a wilderness, and that in all maner of latitude: They are altogether become unprofitable, ver. 12. and what fitter character for a wilderness?
He Proves First, That they Are a Wilderness, and that in all manner of latitude: They Are altogether become unprofitable, ver. 12. and what fitter character for a Wilderness?
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Thirdly, By giving an account of the ways they are gone into, which is the very character that I have, from Scripture, given you of the waies of the wilderness of sin;
Thirdly, By giving an account of the ways they Are gone into, which is the very character that I have, from Scripture, given you of the ways of the Wilderness of since;
They are, saith he, whether Jew or Gentile (ver. 9.) gone out of the way (ver. 12, and know no more the way in to peace (ver. 17.) but instead of that way, are in the ways of misery and destruction, (ver. 16.) and now, my Friends, Believe you that this is Scripture? I know that you believe:
They Are, Says he, whither Jew or Gentile (ver. 9.) gone out of the Way (ver. 12, and know no more the Way in to peace (ver. 17.) but instead of that Way, Are in the ways of misery and destruction, (ver. 16.) and now, my Friends, Believe you that this is Scripture? I know that you believe:
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then he pursues his complaint against the same persons, and calls them bryars and thorns, and scorpions, which are all of the wilderness (as you have already heard) Though bryars and thorns be with thee,
then he pursues his complaint against the same Persons, and calls them briars and thorns, and scorpions, which Are all of the Wilderness (as you have already herd) Though briars and thorns be with thee,
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and thou dwellest among scorpions, yet be not afraid, ver. 6. but speak my words unto them, ver. 7. as who should say, I have sent thee as a voice to cry in the wilderness, but be thou not afraid.
and thou dwellest among scorpions, yet be not afraid, ver. 6. but speak my words unto them, ver. 7. as who should say, I have sent thee as a voice to cry in the Wilderness, but be thou not afraid.
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There is not a soul amongst you that lives out of Christ, but it lives in that wilderness; that dies out of Christ, but it dies in that wilderness; and for this, Oh! that my head were fountains!
There is not a soul among you that lives out of christ, but it lives in that Wilderness; that die out of christ, but it die in that Wilderness; and for this, Oh! that my head were fountains!
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Secondly, I shall conclude all unregenerate soules under these spiritual bewildrings, by induction of particulars. You have heard that murmuring and unbelieving Israel came short of Canaan:
Secondly, I shall conclude all unregenerate Souls under these spiritual bewildrings, by induction of particulars. You have herd that murmuring and unbelieving Israel Come short of Canaan:
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'Tis the Apostles phrase concerning all unbelieving ones, That they all are come short of the glory of God, Rom. 3.23. and this you shall finde sadly true, begin or end where you will, from the childe in the womb and cradle, to the aged in the litter and on the beer;
It's the Apostles phrase Concerning all unbelieving ones, That they all Are come short of the glory of God, Rom. 3.23. and this you shall find sadly true, begin or end where you will, from the child in the womb and cradle, to the aged in the litter and on the beer;
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if not in Christ, then in the wilderness; if short of Christ, then short of Canaan: The familiar expression of that Prophet, who was so much in parables, is a wilderness,
if not in christ, then in the Wilderness; if short of christ, then short of Canaan: The familiar expression of that Prophet, who was so much in parables, is a Wilderness,
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You have masculine and feminine among the trees, you have yong and old, sound and rotten, cedars and shrubs, flourishing and verdant, and •ea• and withered, and yet all wilderness-trees still:
You have masculine and Faemin among the trees, you have young and old, found and rotten, cedars and shrubs, flourishing and verdant, and •ea• and withered, and yet all wilderness-trees still:
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Friends, where doth the wilde Ass bring forth her colt? Is it not in the wilderness? where that is brought forth, is man born, Job 11.11. Man is born like a wilde asses colt:
Friends, where does the wild Ass bring forth her colt? Is it not in the Wilderness? where that is brought forth, is man born, Job 11.11. Man is born like a wild asses colt:
Are they not sometimes torn a sunder in the birth? are they not prickt to the heart with pains, sometimes as soon as born? are they not rent with convulsion fits? Did not Davids first-born by Bathshebah, die when newly born,
are they not sometime torn a sunder in the birth? Are they not pricked to the heart with pains, sometime as soon as born? Are they not rend with convulsion fits? Did not Davids firstborn by Bathsheba, die when newly born,
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I would present it to you to the same end, that God did to them, Ezek. 16. That you might look upon your persons as they were in the day of your birth, and loath them;
I would present it to you to the same end, that God did to them, Ezekiel 16. That you might look upon your Persons as they were in the day of your birth, and loath them;
surely you cannot sufficiently do the one or the other, and for my part, I think that he was never savingly humbled, that hath not been humbled to purpose for original-bewildrings:
surely you cannot sufficiently do the one or the other, and for my part, I think that he was never savingly humbled, that hath not been humbled to purpose for original-bewildrings:
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You have chosen to bring forth your children in the wilderness, whereas you might have brought forth in Paradise, had not Eve your mother been in the transgression,
You have chosen to bring forth your children in the Wilderness, whereas you might have brought forth in Paradise, had not Eve your mother been in the Transgression,
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Take your account from the very womb, the Scripture will begin as soon as you, which saith, Psalm 58.3. The wicked are estranged from the womb, as soon as they be born they go astray.
Take your account from the very womb, the Scripture will begin as soon as you, which Says, Psalm 58.3. The wicked Are estranged from the womb, as soon as they be born they go astray.
as soon as they go, they go astray, and what's that but to be bewildred? Isa. 48.8. Thou wast called a transgressor (that is) one turn'd out of the way from the womb:
as soon as they go, they go astray, and what's that but to be bewildered? Isaiah 48.8. Thou wast called a transgressor (that is) one turned out of the Way from the womb:
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children of wrath, children of disobedience, rebellious children, children that are corrupters, back-sliding children, &c. I believe that though he speaks unto men and women,
children of wrath, children of disobedience, rebellious children, children that Are corrupters, backsliding children, etc. I believe that though he speaks unto men and women,
In this sense is thats too true, that God hath promised to fulfil in a better, Isa. 6.7, 8. The sucking, the weaned, the little childe playeth with the lion,
In this sense is thats too true, that God hath promised to fulfil in a better, Isaiah 6.7, 8. The sucking, the weaned, the little child plays with the Lion,
and leopard, and lay their hands upon the hole of the asp, and cockatrice den. And verily the elder they grow in years, the farther they go into the wilderness:
and leopard, and lay their hands upon the hold of the asp, and cockatrice den. And verily the elder they grow in Years, the farther they go into the Wilderness:
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If little children, even little children, you of five, six, or seven years of age, will be medling with the sinful ways of the wilderness, the wilde beasts of the wilderness will not be far off:
If little children, even little children, you of five, six, or seven Years of age, will be meddling with the sinful ways of the Wilderness, the wild beasts of the Wilderness will not be Far off:
Turn your children often to that sad story, 2 Kings 2.23. There came forth little children, and mocked the prophet, and said, Go up thou bald head, go up thou bald head;
Turn your children often to that sad story, 2 Kings 2.23. There Come forth little children, and mocked the Prophet, and said, Go up thou bald head, go up thou bald head;
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Children, take heed of cursing, and lying, and mis-calling, and mocking, and stealing, and playing at prayers, &c. If you would keep out of the way of the Bear, keep away from the side of the forest, meddle not with sin.
Children, take heed of cursing, and lying, and miscalling, and mocking, and stealing, and playing At Prayers, etc. If you would keep out of the Way of the Bear, keep away from the side of the forest, meddle not with since.
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Let this affect the hearts of parents; say not of your children, as Paul of himself, 1 Cor. 13.11. When I was as a childe, I spake, and understood, and did as a childe;
Let this affect the hearts of Parents; say not of your children, as Paul of himself, 1 Cor. 13.11. When I was as a child, I spoke, and understood, and did as a child;
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If thou meet thine enemies ox, or his ass going astray, thou shalt surely (a strait in junction) bring it back again: and wilt thou let thy childe go astray,
If thou meet thine enemies ox, or his Ass going astray, thou shalt surely (a strait in junction) bring it back again: and wilt thou let thy child go astray,
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and not set that into the way, but leave it lost and bewildred still? O the vanity of that phansie of late growth, that children must not be taught the ways of God,
and not Set that into the Way, but leave it lost and bewildered still? O the vanity of that fancy of late growth, that children must not be taught the ways of God,
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as simple as a childe? &c. Did he not propound as childish questions, as to the mysteries of the Gospel? John 3.4. nay doth not God make old ones babes, and to become as little children, before he reveal to them the mysteries of the kingdom? Matth. 11.25. We despise not the broken language of our little ones, nor doth Christ the Hosanna's that were sung by the little children:
as simple as a child? etc. Did he not propound as childish questions, as to the Mysteres of the Gospel? John 3.4. nay does not God make old ones babes, and to become as little children, before he reveal to them the Mysteres of the Kingdom? Matthew 11.25. We despise not the broken language of our little ones, nor does christ the Hosanna's that were sung by the little children:
But if we could say nothing, God hath commanded, and who dares pretend to a counter-wisdom, Prov. 22.6. Train up a childe in the way wherein he shall go, or should go; mark the words:
But if we could say nothing, God hath commanded, and who dares pretend to a counter-wisdom, Curae 22.6. Train up a child in the Way wherein he shall go, or should go; mark the words:
There's a road in the wilderness, and a broad one too, call'd by the name of the yong mans way, Eccl. 11.9. Rejoyce, O yong man, and walk in the ways of thine heart;
There's a road in the Wilderness, and a broad one too, called by the name of the young men Way, Ecclesiastes 11.9. Rejoice, Oh young man, and walk in the ways of thine heart;
Therefore what pains takes the wise man to keep yong ones right in the way? Prov. 5.7. Hearken, O children! remove thy way far from her, ver. 8. and he presseth it hard home from two Arguments.
Therefore what pains Takes the wise man to keep young ones right in the Way? Curae 5.7. Harken, Oh children! remove thy Way Far from her, ver. 8. and he Presseth it hard home from two Arguments.
and it may be so to: Many are shot that feel it not till their blood be cold; and Prov. 7.23. A dart strikes through the yong mans liver, and yet he knows not it was for his life:
and it may be so to: Many Are shot that feel it not till their blood be cold; and Curae 7.23. A dart strikes through the young men liver, and yet he knows not it was for his life:
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yet at length sin shall sting like an adder, and bite like a serpent (of the wilderness) Prov. 23.32. Hearken then, you yong ones, unto me, and I will shew you an excellent way.
yet At length since shall sting like an adder, and bite like a serpent (of the Wilderness) Curae 23.32. Harken then, you young ones, unto me, and I will show you an excellent Way.
but it pities me to think that so much gallant youth, and the strength thereof should be spent in wandring up and down in the worthless wilderness of sin;
but it pities me to think that so much gallant youth, and the strength thereof should be spent in wandering up and down in the worthless Wilderness of since;
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Oh! what a time is the strength of your youth, to make out your way from the wilderness of sin? Thou hast some strength to rush through the thickets, more then an old man hath;
Oh! what a time is the strength of your youth, to make out your Way from the Wilderness of since? Thou hast Some strength to rush through the thickets, more then an old man hath;
and say, How have I hated instruction, and mine heart despised reproof? Prov. 7.11, 12. Take a tree from the wilderness when its young, set it in your Garden, keep it and water it;
and say, How have I hated instruction, and mine heart despised reproof? Curae 7.11, 12. Take a tree from the Wilderness when its young, Set it in your Garden, keep it and water it;
if there be, 'twill cost much ado, (much weeping) to water it, &c. hear David crying, Psalm 25, 6, 7. Remember thy tender mercies, remember not the sins of my youth, nor my transgressions.
if there be, it'll cost much ado, (much weeping) to water it, etc. hear David crying, Psalm 25, 6, 7. remember thy tender Mercies, Remember not the Sins of my youth, nor my transgressions.
young ones, if you did but know how kindly the Lord would take it to see you come up from the wilderness, such youthfull Spouses leaning upon the Beloved, it would ravish your hearts within you.
young ones, if you did but know how kindly the Lord would take it to see you come up from the Wilderness, such youthful Spouses leaning upon the beloved, it would ravish your hearts within you.
when thou wentest after me in the wilderness in a Land that was not sown, Jer. 2.2. Oh, Christ (the Shepheard) is come into the Wilderness to seek, and to save that which is lost!
when thou wentest After me in the Wilderness in a Land that was not sown, Jer. 2.2. O, christ (the Shepherd) is come into the Wilderness to seek, and to save that which is lost!
Oh if thou wilt in thy youth be so kind as to follow him (till thou shall come to Canaan ) God will never forget this love of thine espousals, say not that thou art too young to marry Christ, the younger thou art the better Christ will like thee.
O if thou wilt in thy youth be so kind as to follow him (till thou shall come to Canaan) God will never forget this love of thine espousals, say not that thou art too young to marry christ, the younger thou art the better christ will like thee.
FIfthly, Men and women as soon as they enter upon the world (as we say) that is upon the heart of the world, they enter upon the heart of the Wilderness.
FIfthly, Men and women as soon as they enter upon the world (as we say) that is upon the heart of the world, they enter upon the heart of the Wilderness.
The world is a Wilderness to the unregenerate; for here grow those Thorns that choak the word of God, Mat. 13.22. He that hath the word choaked by the Cares of this world, is said to receive it among thorns.
The world is a Wilderness to the unregenerate; for Here grow those Thorns that choke the word of God, Mathew 13.22. He that hath the word choked by the Cares of this world, is said to receive it among thorns.
When the Word meets with a worldly heart, it is like good seed sown in a thorny wilderness. Worldlings (you that hear me this day) I appeal to your consciences, if it be not so.
When the Word meets with a worldly heart, it is like good seed sown in a thorny Wilderness. Worldlings (you that hear me this day) I appeal to your Consciences, if it be not so.
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Again, The world is a wilderness to the unregenerate, for here are those crooked and foul waies, that are the entanglements of the poor soul the Apostle 2 Pet. 2.20. (mentioning the pollutions of the world) saith, They are entangled therein, and overcome.
Again, The world is a Wilderness to the unregenerate, for Here Are those crooked and foul ways, that Are the entanglements of the poor soul the Apostle 2 Pet. 2.20. (mentioning the pollutions of the world) Says, They Are entangled therein, and overcome.
nay how can he understand them? Mans goings are known of the Lord; The interpretation of this Scripture may be according to Prov. 5.21. Mans waies are before the Lords eyes, and he pondereth all his wayes.
nay how can he understand them? men goings Are known of the Lord; The Interpretation of this Scripture may be according to Curae 5.21. men ways Are before the lords eyes, and he pondereth all his ways.
Tis Gods prerogative to understand not only his own waies, but thy waies, as it is the Saints prerogative (that know God) not only to understand their waies, but Gods waies:
This God's prerogative to understand not only his own ways, but thy ways, as it is the Saints prerogative (that know God) not only to understand their ways, but God's ways:
Therefore thy plottings to grow great or rich, or honourable in the world, are but all of them as so many plottings to entangle thy self in the wilderness; Psa. 9.16. The wicked is snared in the works of his own hands; Higgajon, Selah. Mark it well:
Therefore thy plottings to grow great or rich, or honourable in the world, Are but all of them as so many plottings to entangle thy self in the Wilderness; Psa. 9.16. The wicked is snared in the works of his own hands; Higgajon, Selac. Mark it well:
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What dost thou when thou plottest? thou makest a snare: for whom? for thine own feet. So true is that Prov. 5.22, 23. His own iniquities shall take the wicked himself, &c. and in the greatness of his folly he shall go astray.
What dost thou when thou plottest? thou Makest a snare: for whom? for thine own feet. So true is that Curae 5.22, 23. His own iniquities shall take the wicked himself, etc. and in the greatness of his folly he shall go astray.
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Now what are these thorns of the wilderness? Saith Mathew, The cares of the world, and those you know entangle all, relating to all, whether rich or poor.
Now what Are these thorns of the Wilderness? Says Matthew, The Cares of the world, and those you know entangle all, relating to all, whither rich or poor.
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They that want, lose themselves in the thoughts of what others have, and how to reach unto their estate, a garment, a gown of such a fashion, a kitching so adorned, a room so furnished,
They that want, loose themselves in the thoughts of what Others have, and how to reach unto their estate, a garment, a gown of such a fashion, a kitchen so adorned, a room so furnished,
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You may enlarge according to your own experiences, and whilst you consult with them, you will have reason to admire that such foolish vanities as do, should so bewilder your noble and immortal souls.
You may enlarge according to your own experiences, and while you consult with them, you will have reason to admire that such foolish vanities as do, should so bewilder your noble and immortal Souls.
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Have not your hearts been a woolgathering sometimes (as our proverb is) I speak unto you that trade into the Wool country, whilst your bodies are here in the Cong•egation? if so, then lay it to heart.
Have not your hearts been a woolgathering sometime (as our proverb is) I speak unto you that trade into the Wool country, while your bodies Are Here in the Cong•egation? if so, then lay it to heart.
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as you shall find it described from a poor mans mouth, even holy Asaph, Isa. 73. and how doth he express it? vers. 2. As for me, my steps well nigh were slipped, my feet almost were gone. Mark that.
as you shall find it described from a poor men Mouth, even holy Asaph, Isaiah 73. and how does he express it? vers. 2. As for me, my steps well High were slipped, my feet almost were gone. Mark that.
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and so to cause him to go astray. There are two sorts of transgressions, or bewildrings that poverty quickly entangleth the soul in. First, those of the heart: Secondly, those of the life.
and so to cause him to go astray. There Are two sorts of transgressions, or bewildrings that poverty quickly entangleth the soul in. First, those of the heart: Secondly, those of the life.
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Those transgressions are goings astray of the heart, or thought-bewildrings, poverty readily leads unto; such as these I will instance, as I said in Asaph.
Those transgressions Are goings astray of the heart, or thought-bewildrings, poverty readily leads unto; such as these I will instance, as I said in Asaph.
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1. Swelling thoughts against Gods dispensations towards others; wherein there is great transgression, Psal. 73.3. I was envious when I saw the prosperity of the foolish and wicked.
1. Swelling thoughts against God's dispensations towards Others; wherein there is great Transgression, Psalm 73.3. I was envious when I saw the Prosperity of the foolish and wicked.
2. Over-high thoughts of the estate of the rich because of their wealth, and this also is a great transgression, vers. 4. There are no bands in his death.
2. Overhigh thoughts of the estate of the rich Because of their wealth, and this also is a great Transgression, vers. 4. There Are no bans in his death.
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4. Wretched, yet ordinary, thoughts of losing the bands of poverty, for slacking the cords of conscience, thoughts of getting more liberty in the world, by taking more liberty in the wilderness, I mean in sin, vers. 13. Verily I have washed mine hands in innocency,
4. Wretched, yet ordinary, thoughts of losing the bans of poverty, for slacking the cords of conscience, thoughts of getting more liberty in the world, by taking more liberty in the Wilderness, I mean in since, vers. 13. Verily I have washed mine hands in innocency,
this is a great and grievous heart-transgression, though it never come so far (as it did not in Asaph, and will seldome do in the Saints) as unto the act.
this is a great and grievous heart-transgression, though it never come so Far (as it did not in Asaph, and will seldom do in the Saints) as unto the act.
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when thou mightest rise well perhaps one day in the week an hour sooner, or go to bed an hour later, dost thou not herein steal (from thy poor soul) and take the name of the Lord in vain?
when thou Mightest rise well perhaps one day in the Week an hour sooner, or go to Bed an hour later, dost thou not herein steal (from thy poor soul) and take the name of the Lord in vain?
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Daniel had nothing but pulse to live on, Dan. 1.12. yet Daniel could think of God, and make solemn supplication three times a day, Dan. 6.12. Seek then the Kingdom of God first, and those things shall be added, Mal. 6.33. Therefore,
daniel had nothing but pulse to live on, Dan. 1.12. yet daniel could think of God, and make solemn supplication three times a day, Dan. 6.12. Seek then the Kingdom of God First, and those things shall be added, Malachi 6.33. Therefore,
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then they that fear the Lord are sure to want nothing, Psal. 34 10. God will withhold no good thing from them that walk uprightly, thats in the right and strait waies, Psal. 84.11. CHAP. IV. Riches a wilderness to the unregenerate, opened and applyed.
then they that Fear the Lord Are sure to want nothing, Psalm 34 10. God will withhold no good thing from them that walk uprightly, thats in the right and strait ways, Psalm 84.11. CHAP. IV. Riches a Wilderness to the unregenerate, opened and applied.
First, they that have coveted it, have erred from the faith (there are the paths.) Secondly, they have peirced themselves thorough with many sorrows (there are the thorns of the wilderness.) Hence 2 Pet. 2.15. They have forsaken the right way, and have gone astray, following the way of Balaam:
First, they that have coveted it, have erred from the faith (there Are the paths.) Secondly, they have pierced themselves through with many sorrows (there Are the thorns of the Wilderness.) Hence 2 Pet. 2.15. They have forsaken the right Way, and have gone astray, following the Way of balaam:
Whats the reason? Who loved wages of unrighteousness. Express is that language in all three Evangelists, Mat. 13.22. Mark. 4.19. Luk. 8.14. We read it the deceitfulness of riches, but the Greek is NONLATINALPHABET, of NONLATINALPHABET (that signifies a way) and the privative NONLATINALPHABET, in plain English, riches, whose property it is to lead out of the way.
Whats the reason? Who loved wages of unrighteousness. Express is that language in all three Evangelists, Mathew 13.22. Mark. 4.19. Luk. 8.14. We read it the deceitfulness of riches, but the Greek is, of (that signifies a Way) and the privative, in plain English, riches, whose property it is to led out of the Way.
Or (which translation of the word cannot be quarrelled with) the bewildrings of riches. More particularly riches of the world are subject to bewilder by the multitudes of their occasions, temptations, and excuses.
Or (which Translation of the word cannot be quarreled with) the bewildrings of riches. More particularly riches of the world Are Subject to bewilder by the Multitudes of their occasions, temptations, and excuses.
1. Riches set men round with a wilderness of occasions, so that they know not which way to turn toward Canaan, Pro. 30.9. Give me not riches, saith Agur, vers. 7. least I be full and deny thee, vers. 9. When the house is full of Mammon, seldom it is that there's room for God.
1. Riches Set men round with a Wilderness of occasions, so that they know not which Way to turn towards Canaan, Pro 30.9. Give me not riches, Says Agur, vers. 7. lest I be full and deny thee, vers. 9. When the house is full of Mammon, seldom it is that there's room for God.
Or if you turn unto duty, which yet is as sad, do not the occasions of the world go along with your hearts. Ezek. 33.31. They come, and sit and hear, but their heart goes after their covetousness.
Or if you turn unto duty, which yet is as sad, do not the occasions of the world go along with your hearts. Ezekiel 33.31. They come, and fit and hear, but their heart Goes After their covetousness.
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and God is not in all his thoughts. 2. Temptations to sensuality and carnal lusts. These men have fuel to cast upon the flame, more than others have.
and God is not in all his thoughts. 2. Temptations to sensuality and carnal Lustiest. These men have fuel to cast upon the flame, more than Others have.
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and the pride of life? 3. Temptations to desire alwaies to be here: to undervalue heaven, to build upon earth, to neglect, yea, to forget their latter end.
and the pride of life? 3. Temptations to desire always to be Here: to undervalue heaven, to built upon earth, to neglect, yea, to forget their latter end.
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If the fool hath much good, he presently dreams of many years, Luk. 12.19. and saith, he shall never be moved, Psal. 10.6. such and a thousand more such like temptations are enough to bewilder a poor soul. 2. A wilderness of excuses.
If the fool hath much good, he presently dreams of many Years, Luk. 12.19. and Says, he shall never be moved, Psalm 10.6. such and a thousand more such like temptations Are enough to bewilder a poor soul. 2. A Wilderness of excuses.
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There were different excuses, but all with one consent. If he had not had money enough to have bought those Oxen, to have hired that farm, to have joyntured that wife, he might,
There were different excuses, but all with one consent. If he had not had money enough to have bought those Oxen, to have hired that farm, to have jointured that wife, he might,
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and for thy children, dost thou nor think this thought will spoil all, in the day that thy wilderness shall become an howling wilderness? Surely it shall.
and for thy children, dost thou nor think this Thought will spoil all, in the day that thy Wilderness shall become an howling Wilderness? Surely it shall.
Therefore, Go to now, rich men, lament and howle for the miseries that shall come up on you, James 5.1. 2. Consider, Tis not more hard for any to get out of the wilderness, then for the rich;
Therefore, Go to now, rich men, lament and howl for the misery's that shall come up on you, James 5.1. 2. Consider, This not more hard for any to get out of the Wilderness, then for the rich;
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And surely it is not for those that are fat like Jesuron, cloathed (as the Prophet speaks) with thick clay, to croud or creep out at so narrow an hole.
And surely it is not for those that Are fat like Jeshurun, clothed (as the Prophet speaks) with thick clay, to crowd or creep out At so narrow an hold.
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therefore one way or another, by losses, or self-denial, or contempt of the world, thou must be brought to a single thred to go thorough the needles eye.
Therefore one Way or Another, by losses, or self-denial, or contempt of the world, thou must be brought to a single thread to go through the needles eye.
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The yong man might else have got out of the wilderness, but he was too thick to go thorough, for he had great possessions, Mat. 19.22. 3. Consider what a foolish and vain purchase it is to grow rich in a wilderness;
The young man might Else have god out of the Wilderness, but he was too thick to go through, for he had great possessions, Mathew 19.22. 3. Consider what a foolish and vain purchase it is to grow rich in a Wilderness;
And upon this account, what would it profit thee to gain the world, whilst thou losest thine own soul? Mark. 8.36. This was the folly of that fool, Luk. 12.19. He boasted what an estate was his, when that very night it appeared that his soul was none of his then;
And upon this account, what would it profit thee to gain the world, while thou losest thine own soul? Mark. 8.36. This was the folly of that fool, Luk. 12.19. He boasted what an estate was his, when that very night it appeared that his soul was none of his then;
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Yea, to turn their heart thereto, and not to covetousness, as vers. 36. Yea, To rejoyce in the way (mark the phrase, the way) of Gods testimonies as much as in all riches.
Yea, to turn their heart thereto, and not to covetousness, as vers. 36. Yea, To rejoice in the Way (mark the phrase, the Way) of God's testimonies as much as in all riches.
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My friends, Gods testimonies are a way; all riches without them are but a wilderness. CHAP. V. Old Age a wilderness to the unregenerate, opened and applyed.
My Friends, God's testimonies Are a Way; all riches without them Are but a Wilderness. CHAP. V. Old Age a Wilderness to the unregenerate, opened and applied.
how shall I speak unto thee who art already rotten, and every day falling to dust in the wilderness of sin? you have a phrase for an old man, that he hath one foot in the grave; oh!
how shall I speak unto thee who art already rotten, and every day falling to dust in the Wilderness of since? you have a phrase for an old man, that he hath one foot in the grave; o!
how unfit is he to go thorough those uneven and stumbling wayes, that scarce can creep in a plain way? Mine heart akes to think of your hoary heads, and unregenerate hearts. Your heads as white as a Dove, your hearts as black as a Raven.
how unfit is he to go through those uneven and stumbling ways, that scarce can creep in a plain Way? Mine heart akes to think of your hoary Heads, and unregenerate hearts. Your Heads as white as a Dove, your hearts as black as a Raven.
'tis so indeed, and onely so, when his heart is as holy as his head is white, Prov. 16.31. The hoary head is a crown of glory, if it be found in the way of righteousness.
it's so indeed, and only so, when his heart is as holy as his head is white, Curae 16.31. The hoary head is a crown of glory, if it be found in the Way of righteousness.
and be you as crafty as an old Fox, yet God will finde your haunts in the wilderness. Sutable is that Job 14.16. Thou numbrest my steps, thou watchest over my sin.
and be you as crafty as an old Fox, yet God will find your haunts in the Wilderness. Suitable is that Job 14.16. Thou numbrest my steps, thou watchest over my since.
and thinks of the emptiness, vanity, and dissatisfaction of all his youthful courses? sure when he sees all the works which he hath done under the Sun, he must say as Solomon, Eccles. 2.14. All is vanity, and vexation of spirit.
and thinks of the emptiness, vanity, and dissatisfaction of all his youthful courses? sure when he sees all the works which he hath done under the Sun, he must say as Solomon, Eccles. 2.14. All is vanity, and vexation of Spirit.
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for the evil dayes shall come wherein he shall say, I have no pleasure in them, Eccl. 12.1. 2. How can he chuse but be lost in his own conscience, when he looks back upon his youth-sins and strength-sins? The pleasures of sin bewildred him then;
for the evil days shall come wherein he shall say, I have no pleasure in them, Ecclesiastes 12.1. 2. How can he choose but be lost in his own conscience, when he looks back upon his youth-sins and strength-sins? The pleasures of since bewildered him then;
the horrors of sin amaze and bewilder him now, Job. 13.26, 27. Thou writest bitter things against me (saith holie Job) thou makest me to possess the sins of my youth, thou lookest narrowly to all my paths.
the horrors of since amaze and bewilder him now, Job. 13.26, 27. Thou Writer bitter things against me (Says holy Job) thou Makest me to possess the Sins of my youth, thou Lookest narrowly to all my paths.
God (that looks so to thy pathes all thy life) will by his writings, upon thy conscience, put thee in full possession of the sins of thy youth (as you make writings,
God (that looks so to thy paths all thy life) will by his writings, upon thy conscience, put thee in full possession of the Sins of thy youth (as you make writings,
when you would put one in possession) thou shalt have them, and hold them: for God writes bitter things against thee, and thou shalt possess thy youth sins.
when you would put one in possession) thou shalt have them, and hold them: for God writes bitter things against thee, and thou shalt possess thy youth Sins.
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Oh! what a burthen, what a wilness is the guilt of twenty or thirty yeers sins to one then converted? And if so, at what a lose may the sinner of an hundred yeers old be?
Oh! what a burden, what a Witness is the guilt of twenty or thirty Years Sins to one then converted? And if so, At what a loose may the sinner of an hundred Years old be?
His judgement and apprehension is gone, as to naturals, and how unfit then for the view of spiritual things? he is dull of hearing and slow of remembring,
His judgement and apprehension is gone, as to naturals, and how unfit then for the view of spiritual things? he is dull of hearing and slow of remembering,
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for vers. 5. His desire shall fail. His affections are now gone, that were strong: if he go to God, he must go without leggs; but alas! little of that;
for vers. 5. His desire shall fail. His affections Are now gone, that were strong: if he go to God, he must go without legs; but alas! little of that;
Old ones, hath God touched any of your hearts this day? have you any unfeigned desires to travel out of your old wilderness in your old age? If you have, speak: and then ' Ile speak.
Old ones, hath God touched any of your hearts this day? have you any unfeigned Desires to travel out of your old Wilderness in your old age? If you have, speak: and then ' I'll speak.
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but Christ could carry it (and so he can thee) he took it, and laid it upon his shoulder, v. 5. If then thou canst not come out of the wilderness but by leaning upon his arm, 'tis no unmannerliness:
but christ could carry it (and so he can thee) he took it, and laid it upon his shoulder, v. 5. If then thou Canst not come out of the Wilderness but by leaning upon his arm, it's no unmannerliness:
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Job 22.15, 16. Hast thou marked the old way which wicked men have trodden? who have been cut down out of time, whose foundation was overflown with a flood.
Job 22.15, 16. Hast thou marked the old Way which wicked men have trodden? who have been Cut down out of time, whose Foundation was overflown with a flood.
Thou hast troden the same paths, even paths of wickedness, and of the wilderness; Thou shalt be rooted up, and the flood of Gods wrath shall overflow thy foundations:
Thou hast trodden the same paths, even paths of wickedness, and of the Wilderness; Thou shalt be rooted up, and the flood of God's wrath shall overflow thy foundations:
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If you have not found the way out of the wilderness, whilst your day shall last, know that when the night comes you shall never find any way, save to bed onely, I mean, to the grave, to hell.
If you have not found the Way out of the Wilderness, while your day shall last, know that when the night comes you shall never find any Way, save to Bed only, I mean, to the grave, to hell.
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And the same sin being renewed by the same people, this threatning is renewed in a plainer dress, John 8.21. You shall seek me, but you shall dye in your sins, whither I go, you cannot come.
And the same since being renewed by the same people, this threatening is renewed in a plainer dress, John 8.21. You shall seek me, but you shall die in your Sins, whither I go, you cannot come.
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You now hear that to dye in sin, is to dye there. Therefore Zelophehads daughters joyn both together, Numb. 27.3. Our father dyed in the wilderness, he dyed in his own sin.
You now hear that to die in since, is to die there. Therefore Zelophehads daughters join both together, Numb. 27.3. Our father died in the Wilderness, he died in his own since.
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Do you think friends that when all the sins that ever he hath committed, shall stand round in order about him, the thoughts and horror of them is not enough to bewilder him? Now he sins,
Do you think Friends that when all the Sins that ever he hath committed, shall stand round in order about him, the thoughts and horror of them is not enough to bewilder him? Now he Sins,
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yea, so many of them, that they are more than the hairs of his head, yea, they reach so far, that they are innumerable: so that he is not onely unable to get out,
yea, so many of them, that they Are more than the hairs of his head, yea, they reach so Far, that they Are innumerable: so that he is not only unable to get out,
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and bound in fetters, then he shews them their transgression, wherein they have exceeded, that is, (to English the word Transgressions) their bewildrings, wherein they have gone astray.
and bound in fetters, then he shows them their Transgression, wherein they have exceeded, that is, (to English the word Transgressions) their bewildrings, wherein they have gone astray.
Balshazzar in his dying day, though he were in the midst of his Nobles, his Concubines, his wise men and Astrologers, his wine, his women, his dainties, his delights;
belshazzar in his dying day, though he were in the midst of his Nobles, his Concubines, his wise men and Astrologers, his wine, his women, his dainties, his delights;
and be taken away? Be taken away, and know not whether? And must I leave this Crown, this companie, this glorie, these delights, to lie down in the dust,
and be taken away? Be taken away, and know not whither? And must I leave this Crown, this company, this glory, these delights, to lie down in the dust,
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Observe the Phrase, the sorrows of Death are surrounding, and therefore they are bewildring sorrows. As sorrowfull friends stand round about the dying mans bed;
Observe the Phrase, the sorrows of Death Are surrounding, and Therefore they Are bewildering sorrows. As sorrowful Friends stand round about the dying men Bed;
Thirdly, as the horror of what hath been, sorrow for what is, so fears of what is like to be, (nay, what is sure to be) cannot but bewilder the dying sinner.
Thirdly, as the horror of what hath been, sorrow for what is, so fears of what is like to be, (nay, what is sure to be) cannot but bewilder the dying sinner.
and carnal friends are about him, that would not perhaps have any thing break out, because they have had fellowship with him in his sins, and they smother all again. The Minister's not at home.
and carnal Friends Are about him, that would not perhaps have any thing break out, Because they have had fellowship with him in his Sins, and they smother all again. The Minister's not At home.
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and yet presently drops the poor bewildred sinner into the dust, whilest these carnal friends stand (just like the greener and fresher Trees of the Wilderness) round about him.
and yet presently drops the poor bewildered sinner into the dust, whilst these carnal Friends stand (just like the greener and fresher Trees of the Wilderness) round about him.
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The souls that depart in the Wilderness of sin must hence to the howling Wilderness of Hell; there shall be weeping and wailing, yelling and houling, and gnashing of teeth.
The Souls that depart in the Wilderness of since must hence to the howling Wilderness of Hell; there shall be weeping and wailing, yelling and houling, and gnashing of teeth.
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I would have you to reckon no more difference betwixt Sin and Hell, than just betwixt the Wilderness unkindled, and the Wilderness set on fire. For Wickedness burneth as a Fire, it shall devour the Briars and Thorns, it shall kindle the thickets of the Wilderness,
I would have you to reckon no more difference betwixt since and Hell, than just betwixt the Wilderness unkindled, and the Wilderness Set on fire. For Wickedness burns as a Fire, it shall devour the Briers and Thorns, it shall kindle the thickets of the Wilderness,
Through the wrath of the Lord of Hosts is this Land darkened, and the People (Mark, the People are the Trees of the Wilderness:) shall be as fuel of the fire, no man shall spare his brother.
Through the wrath of the Lord of Hosts is this Land darkened, and the People (Mark, the People Are the Trees of the Wilderness:) shall be as fuel of the fire, no man shall spare his brother.
Isai 9 18 19. Sinfull mates in that day shall betray, and accuse, and do what they can to make one another brands in the burning, that have been here as brethren in iniquitie.
Isaiah 9 18 19. Sinful mates in that day shall betray, and accuse, and do what they can to make one Another brands in the burning, that have been Here as brothers in iniquity.
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And where shall this fall, but upon the houling Wilderness? For when the boughs thereof are withered, (that is fit for burning) they shall be broken off, the women shall come and set them on fire,
And where shall this fallen, but upon the houling Wilderness? For when the boughs thereof Are withered, (that is fit for burning) they shall be broken off, the women shall come and Set them on fire,
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For this he hath resolved, that he will go through them, and burn them up together. v. 4. So true is that (which God speaks figuratively) in that sense which is most spiritual, Sin shall have great pain. Ezek. 30.16. God speaks it of that material Wilderness, that is, of the People that dwelt round about that desolate place;
For this he hath resolved, that he will go through them, and burn them up together. v. 4. So true is that (which God speaks figuratively) in that sense which is most spiritual, since shall have great pain. Ezekiel 30.16. God speaks it of that material Wilderness, that is, of the People that dwelled round about that desolate place;
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And thus you see from first to last, the unregenerate are spiritually bewildred; young and old, living and dying, they are in a Wilderness of sin. From hence,
And thus you see from First to last, the unregenerate Are spiritually bewildered; young and old, living and dying, they Are in a Wilderness of since. From hence,
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The Lord himself thus vindicates his own righteousness, Ezek. 18.24. In his trespass which he hath trespassed, and in the sin which he hath sinned, shall he die.
The Lord himself thus vindicates his own righteousness, Ezekiel 18.24. In his trespass which he hath trespassed, and in the since which he hath sinned, shall he die.
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Yet ye say, my way is not equal. v. 25. Hear O Israel, are not my ways equal? Are not your ways unequal? 29. Therefore I will judg you, O house of Israel, according to your ways: Repent and turn from all your transgressions, (that is, from all your goings astray) and so iniquity shall not be your ruine. v. 30. And what can the Lord say other? If (saith God) you will not cease trespassing, you shall die in your trespass;
Yet you say, my Way is not equal. v. 25. Hear Oh Israel, Are not my ways equal? are not your ways unequal? 29. Therefore I will judge you, Oh house of Israel, according to your ways: repent and turn from all your transgressions, (that is, from all your goings astray) and so iniquity shall not be your ruin. v. 30. And what can the Lord say other? If (Says God) you will not cease trespassing, you shall die in your trespass;
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and to trespass, than to walk in the high-way of God, the way of peace, Be it unto you according to your hearts desire, The Lord shall judg you according to your own ways. Therefore,
and to trespass, than to walk in the highway of God, the Way of peace, Be it unto you according to your hearts desire, The Lord shall judge you according to your own ways. Therefore,
David's question of young men holds true in all, Wherewith shall a young man cleanse his way? Why? by taking heed thereto according to thy word. Psal. 119.9. So Job 22.15.
David's question of young men holds true in all, Wherewith shall a young man cleanse his Way? Why? by taking heed thereto according to thy word. Psalm 119.9. So Job 22.15.
and now are old, yet still in sin? Sirs, do you not hear God inviting you into his way? Do you not hear the Lion roaring in your own way? Do you not hear that a wilderness-death follows a wilderness-life,
and now Are old, yet still in since? Sirs, do you not hear God inviting you into his Way? Do you not hear the lion roaring in your own Way? Do you not hear that a wilderness-death follows a wilderness-life,
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and that your transgression will be our ruine, and asks you, Why will ye dy? all that he can ge• from you is this, We will dy in the wilderness we have lived, in the wilderness we will die.
and that your Transgression will be our ruin, and asks you, Why will you die? all that he can ge• from you is this, We will die in the Wilderness we have lived, in the Wilderness we will die.
O! what would you have us to do? why, God himself answers you, Repent and turn from all your transgressions. Ezek. 18.30. and cast away from you all your transgressions. v. 31. that is, turn unfeinedly, turn universally.
OH! what would you have us to do? why, God himself answers you, repent and turn from all your transgressions. Ezekiel 18.30. and cast away from you all your transgressions. v. 31. that is, turn unfeignedly, turn universally.
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For the Redeemer shall come to them that turn from transgression in Jacob, saith the Lord. Isai 49.20. O! but what shall I do with my sins, my wandrings, my wilderness-provocations? I durst come, were it not for them.
For the Redeemer shall come to them that turn from Transgression in Jacob, Says the Lord. Isaiah 49.20. OH! but what shall I do with my Sins, my wanderings, my wilderness-provocations? I durst come, were it not for them.
and we have turned every one to his own way, (and yet the Lord hath laid on him the iniquity of us all) Isai 53.6. O! that (as all of us have thus gone out of the way) we might all of us come up out of the wilderness, leaning upon our Beloved.
and we have turned every one to his own Way, (and yet the Lord hath laid on him the iniquity of us all) Isaiah 53.6. OH! that (as all of us have thus gone out of the Way) we might all of us come up out of the Wilderness, leaning upon our beloved.
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so then call them devices or bewildrings, or bewildring devices, which you will; there is advantage that Satan hath, and that Satan takes in order unto them:
so then call them devices or bewildrings, or bewildering devices, which you will; there is advantage that Satan hath, and that Satan Takes in order unto them:
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Somtimes God complains that they walk in the counsels of their own hearts. So Ier. 7.24. they hearkened not, &c, but walked in the counsels, and in the imagination of their evil heart. So chap. 11.8. So chap. 13.10. Mark their walk, or their way, is that he speaks of.
Sometimes God complains that they walk in the Counsels of their own hearts. So Jeremiah 7.24. they harkened not, etc., but walked in the Counsels, and in the imagination of their evil heart. So chap. 11.8. So chap. 13.10. Mark their walk, or their Way, is that he speaks of.
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But they walked after the imagination of their own hearts. So chap. 18.12. We will walk after our own devices, and we will every one do after the imagination of our own heart. So chap. 23.17. They say to every one that walketh after the imagination of his own heart, &c. Here their hearts are become guides to lead them into the wilderness.
But they walked After the imagination of their own hearts. So chap. 18.12. We will walk After our own devices, and we will every one do After the imagination of our own heart. So chap. 23.17. They say to every one that walks After the imagination of his own heart, etc. Here their hearts Are become guides to led them into the Wilderness.
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Perhaps some carnal one might say, What do you talk so much of a wilderness? I see none, Where is't? What is't? How can these things be? Why look within,
Perhaps Some carnal one might say, What do you talk so much of a Wilderness? I see none, Where is't? What is't? How can these things be? Why look within,
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and what's that wilderness? Where did they walk then? Why, In the counsels of their evil heart, and what follows? They went backward and not forward, v. 24. Whilest men and women go aside from Gods counsels and ways, they go backward,
and what's that Wilderness? Where did they walk then? Why, In the Counsels of their evil heart, and what follows? They went backward and not forward, v. 24. Whilst men and women go aside from God's Counsels and ways, they go backward,
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and if you'l ask me where? 'Tis in the imaginations of their own hearts. So in Ier. 11.7. You have God rising up early, and protesting his ways from day to day unto them.
and if You'll ask me where? It's in the Imaginations of their own hearts. So in Jeremiah 11.7. You have God rising up early, and protesting his ways from day to day unto them.
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And now that God is in such a serious posture, a protesting God, (whose bare word is truth infallible) What hinders them now from Gods way? Why? (saith God) 'tis this (their heart is a wilderness) they walk every one in the imagination of their own evil heart, v. 8. Memorable is that Scripture Psalm 95.8. You have mention of Israel that he was in the wilderness provoking God there.
And now that God is in such a serious posture, a protesting God, (whose bore word is truth infallible) What hinders them now from God's Way? Why? (Says God) it's this (their heart is a Wilderness) they walk every one in the imagination of their own evil heart, v. 8. Memorable is that Scripture Psalm 95.8. You have mention of Israel that he was in the Wilderness provoking God there.
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But what was it that grieved God, yea grieved him fourtie years? Was it, that Israel was in that material Wildernesse? Oh that was not the worst of it,
But what was it that grieved God, yea grieved him fourtie Years? Was it, that Israel was in that material Wilderness? O that was not the worst of it,
and another quarter, and a fourth Corner, untill he hath searched it out. So when they design such an Evill, they search this affection, and that affection;
and Another quarter, and a fourth Corner, until he hath searched it out. So when they Design such an Evil, they search this affection, and that affection;
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and this phancy, and that phancy, this thought, and that thought: untill they have searched out their iniquity, and this is the Wildernesse of the heart:
and this fancy, and that fancy, this Thought, and that Thought: until they have searched out their iniquity, and this is the Wilderness of the heart:
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but how sad a Wildernesse it is, who can declare? For Ps. 19.12. Who can understand his Errors, that is bewildrings, which he speaks of the Wilderness of his heart.
but how sad a Wilderness it is, who can declare? For Ps. 19.12. Who can understand his Errors, that is bewildrings, which he speaks of the Wilderness of his heart.
yet God complains of men and women (as much as thou canst note from Childrens most childish words) Jer, 4.14. How long shall vain thoughts lodge within thee.
yet God complains of men and women (as much as thou Canst note from Children's most childish words) Jer, 4.14. How long shall vain thoughts lodge within thee.
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Is it not too true, when thou settest thy self apart for meditation of thy souls estate before the Lord of thy former condition, of repentance from dead works? &c. Oh! how doe a thousand thoughts come in, of one thing and another,
Is it not too true, when thou settest thy self apart for meditation of thy Souls estate before the Lord of thy former condition, of Repentance from dead works? etc. Oh! how do a thousand thoughts come in, of one thing and Another,
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Have you not observed how madly mad men and women will expresse themselves? Why? they do but write upon their own foreheads, what thou writest upon thine own heart, such madnesse is in the heart, (if it bee not in the mouth) of the Sons of men. Eccles. 9.3. But thirdly, I will rather choose to convince the intelligent Christian hereof from his own Expetience.
Have you not observed how madly mad men and women will express themselves? Why? they do but write upon their own foreheads, what thou Writer upon thine own heart, such madness is in the heart, (if it be not in the Mouth) of the Sons of men. Eccles. 9.3. But Thirdly, I will rather choose to convince the intelligent Christian hereof from his own Expetience.
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Now put together our own Corruptions, all Satans temptations, and the World allurements, and if that heart that is big enough to comprehend all these be not large enough by these to become our Wildeernesse, judge you.
Now put together our own Corruptions, all Satan temptations, and the World allurements, and if that heart that is big enough to comprehend all these be not large enough by these to become our Wildeernesse, judge you.
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And how can these waies but be an heart-wilderness to the unregenerate? Therefore saith God, Isai. 47.13. Thou art wearied in the multitude of thy Counsels, and verse 15. The Merchants which thou hast laboured with from thy youth, shall wander every of them to his Quarter, none of them shall save thee.
And how can these ways but be an heart-wilderness to the unregenerate? Therefore Says God, Isaiah 47.13. Thou art wearied in the multitude of thy Counsels, and verse 15. The Merchant's which thou hast laboured with from thy youth, shall wander every of them to his Quarter, none of them shall save thee.
The waies and counsels of their owne hearts were that which undid them, I shall farther offer two or three things under this head to your Consideration, which may abundantly prove the multitude of the wayes of our heart,
The ways and Counsels of their own hearts were that which undid them, I shall farther offer two or three things under this head to your Consideration, which may abundantly prove the multitude of the ways of our heart,
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First, There never was any way of sin in any heart, but thine heart and mine are expose thereunto, 1 Cor. 10.13. There hath no tentation taken you, but that which is common to man, &c. but God will make a way to escape.
First, There never was any Way of since in any heart, but thine heart and mine Are expose thereunto, 1 Cor. 10.13. There hath no tentation taken you, but that which is Common to man, etc. but God will make a Way to escape.
therefore 'tis registred of some afterward, that they went in the way of Cain (before them) Jud. 11. and followed the way of Balaam, 2 Pet. 2.15. Their wayes, and the wayes of all other sinners that ever were, are before the eyes of their unregenerate heart.
Therefore it's registered of Some afterwards, that they went in the Way of Cain (before them) Jud. 11. and followed the Way of balaam, 2 Pet. 2.15. Their ways, and the ways of all other Sinners that ever were, Are before the eyes of their unregenerate heart.
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Secondly, There was never way of sinne in any heart, but thine heart and mine are naturally disposed to it, Prov. 27.19. As face in water answers face, so the heart of man answers to man.
Secondly, There was never Way of sin in any heart, but thine heart and mine Are naturally disposed to it, Curae 27.19. As face in water answers face, so the heart of man answers to man.
And truly, I thinke it becomming us, when we heare of anothers sinne in the Act and Fruit, to looke upon it as our owne in the Root, and so to be humbled for it,
And truly, I think it becoming us, when we hear of another's sin in the Act and Fruit, to look upon it as our own in the Root, and so to be humbled for it,
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Thirdly, There was never any sinne in thine owne life, but it was the way of thine heart first, Psal. 14.1. The fool hath said in his heart, &c. They are all gone aside, verse 3. so Prov. 7.25. Let not thine heart decline to her waies;
Thirdly, There was never any sin in thine own life, but it was the Way of thine heart First, Psalm 14.1. The fool hath said in his heart, etc. They Are all gone aside, verse 3. so Curae 7.25. Let not thine heart decline to her ways;
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or as we say, in actu primo, in their originall, root and spawn, in thine heart, thou canst not but rest convicted, that there are in thine heart wayes enough to make a wildernesse.
or as we say, in Acts primo, in their original, root and spawn, in thine heart, thou Canst not but rest convicted, that there Are in thine heart ways enough to make a Wilderness.
and therefore the heart cannot but be a Wildernesse. The heart of man is compared to the belly of a man, Prov. 20.27. because of any creature a mans bowels (as Anatomists note) are fullest of windings:
and Therefore the heart cannot but be a Wilderness. The heart of man is compared to the belly of a man, Curae 20.27. Because of any creature a men bowels (as Anatomists note) Are Fullest of windings:
so full of windings are the wayes of the heart, so full I say, that himselfe that walkes in them, can't know where he is, Jer. 17.9. The heart is deceitful above all things, and who can know it? In the fifth verse, you have mention of an heart, departing from the Lord, and therefore becomming an Heath in the Desert, a salt Land, and a Wildernesse, verse 6. And this is the heart that is so desperately full of windings and turnings, verse 9. When Peter thought that he was in the steadiest way of profession, his heart was winding into the way of apostacy.
so full of windings Are the ways of the heart, so full I say, that himself that walks in them, can't know where he is, Jer. 17.9. The heart is deceitful above all things, and who can know it? In the fifth verse, you have mention of an heart, departing from the Lord, and Therefore becoming an Heath in the Desert, a salt Land, and a Wilderness, verse 6. And this is the heart that is so desperately full of windings and turnings, verse 9. When Peter Thought that he was in the steadiest Way of profession, his heart was winding into the Way of apostasy.
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Well might Christ say unto his Disciples, What spirits you are of, you know not, Luk. 9.55. They thought they were in the way of Elias his zeale, but they were in the way of their owne carnall passion.
Well might christ say unto his Disciples, What spirits you Are of, you know not, Luk. 9.55. They Thought they were in the Way of Elias his zeal, but they were in the Way of their own carnal passion.
and tell me, dost thou doe what is thy duty now to doe? 'Tis certaine (if otherwise) that those are but the wildernesse-windings of thy crooked heart: thus Absolon, 2 Sam 15.4. Oh! that I were made judge in the Land, I would doe every man right.
and tell me, dost thou doe what is thy duty now to do? It's certain (if otherwise) that those Are but the wildernesse-windings of thy crooked heart: thus Absalom, 2 Same 15.4. Oh! that I were made judge in the Land, I would do every man right.
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to this purpose see farther, how mistaken duty is a meanes to bewilder us, whereunto somewhat is to be spoken more largely in the following discourse, whither at present I referre you.
to this purpose see farther, how mistaken duty is a means to bewilder us, whereunto somewhat is to be spoken more largely in the following discourse, whither At present I refer you.
or pray, or do any thing: this is despaire. Now what doth he conclude? therefore I will sin still. Compare Deut. 29.19. with Jer. 18.12. In Deuter. God calls upon Israel to keepe in his way.
or pray, or do any thing: this is despair. Now what does he conclude? Therefore I will sin still. Compare Deuteronomy 29.19. with Jer. 18.12. In Deuter God calls upon Israel to keep in his Way.
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If any man shall blesse himselfe in his own heart, saying, I shall have peace, though I walke in the imagination of mine own heart, to add drunkennesse to thirst, &c. Here's presumption.
If any man shall bless himself in his own heart, saying, I shall have peace, though I walk in the imagination of mine own heart, to add Drunkenness to thirst, etc. Here's presumption.
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No feare in the former, therefore he will sin. No hope in the latter, therefore he wi•l sin. Thus Presumption and Despaire (though one came from the East, and th'other from the West;
No Fear in the former, Therefore he will sin. No hope in the latter, Therefore he wi•l sin. Thus Presumption and Despair (though one Come from the East, and The other from the West;
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How frequently and sadly doth experience confirme this Observation amongst the children of men? such are the windings of the wayes of a naturall heart.
How frequently and sadly does experience confirm this Observation among the children of men? such Are the windings of the ways of a natural heart.
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I shall mind you but of one instance for proofe of the truth, whereof I shall appeale to the experience of those that know what it is to keepe watch over their own hearts: (and if it be so with the people of God,
I shall mind you but of one instance for proof of the truth, whereof I shall appeal to the experience of those that know what it is to keep watch over their own hearts: (and if it be so with the people of God,
Come we now to a second sort of Satans Advantages, that he hath from us to bewilder us, which is CHAP. IX: •pntaines the second advantage from our selves, our hearts are tempters into the wildernesse, opened and applyed.
Come we now to a second sort of Satan Advantages, that he hath from us to bewilder us, which is CHAP. IX: •pntaines the second advantage from our selves, our hearts Are tempters into the Wilderness, opened and applied.
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Our hearts advise, counsell, and perswade us, having been first perswaded by Satan. Hence are the expressions of that other sort, Jer. 9.14. and 18.12. and 23.17. They walke after the devices, and counsels, and imaginations of their own hearts.
Our hearts Advice, counsel, and persuade us, having been First persuaded by Satan. Hence Are the expressions of that other sort, Jer. 9.14. and 18.12. and 23.17. They walk After the devices, and Counsels, and Imaginations of their own hearts.
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Now when man followes his hearts guidance, if his heart lose it selfe in sinne, he must needs be lost in the same Wildernesse, Mat. 5.28. Whosoever lookes on a woman to lust after her, hath already committed adultery with her in his heart.
Now when man follows his hearts guidance, if his heart loose it self in sin, he must needs be lost in the same Wilderness, Mathew 5.28. Whosoever looks on a woman to lust After her, hath already committed adultery with her in his heart.
You shall therefore finde, that the Lord challengeth the heart, as first in the transgression or going astray, Act. 7.39. In their hearts they turned back to Egypt.
You shall Therefore find, that the Lord Challengeth the heart, as First in the Transgression or going astray, Act. 7.39. In their hearts they turned back to Egypt.
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I have lived saith another, all my daies in the Country, and I cannot tell how to away with the City Aire, the City-noises, the City-Company, &c. Our hearts by nature are,
I have lived Says Another, all my days in the Country, and I cannot tell how to away with the city Air, the City-noises, the City-Company, etc. Our hearts by nature Are,
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We cannot brook dwelling in Gods holy City, the heavenly Jerusalem. We have not been accustomed to such manner of living, such company, such converse.
We cannot brook Dwelling in God's holy city, the heavenly Jerusalem. We have not been accustomed to such manner of living, such company, such converse.
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They have loved to wander: there's their innate affection to this spirituall Wildernesse. They have not refrained their feet, there is their Customary bewildring.
They have loved to wander: there's their innate affection to this spiritual Wilderness. They have not refrained their feet, there is their Customary bewildering.
Secondly, If the bent of our hearts be Wildernesseward, it's easie to conceive how they bend us towards the Wildernesse. Hos. 4.8. they set their heart on thoir iniquity, and I will punish them for their waies.
Secondly, If the bent of our hearts be wilderness-ward, it's easy to conceive how they bend us towards the Wilderness. Hos. 4.8. they Set their heart on thoir iniquity, and I will Punish them for their ways.
Pray thee husband go saith the wife, and then he goes. Pray go saith the heart, and away he goes. 1 Tim. 2.13. Adam was not deceived (that is, not first) but the woman being deceived was in the transgression.
Pray thee husband go Says the wife, and then he Goes. Pray go Says the heart, and away he Goes. 1 Tim. 2.13. Adam was not deceived (that is, not First) but the woman being deceived was in the Transgression.
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The woman in Adams bosom bewildred him; the heart in Eves bosom bewildred her. The influence of the wife of thy bosom to perswade thee, is grounded upon propriety.
The woman in Adams bosom bewildered him; the heart in Eves bosom bewildered her. The influence of the wife of thy bosom to persuade thee, is grounded upon propriety.
and thy waies after its own waies, is the propriety that thou hast in it, and it in thee, thus Jam 1.14. Every man (saith the Apostle) is tempted, when he is lead away of his own lust.
and thy ways After its own ways, is the propriety that thou hast in it, and it in thee, thus Jam 1.14. Every man (Says the Apostle) is tempted, when he is led away of his own lust.
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If three men be travailing and come to a parting way, and debate ariseth which of the two waies shall be taken; Saith the one this way: Saith the other, that way:
If three men be travailing and come to a parting Way, and debate arises which of the two ways shall be taken; Says the one this Way: Says the other, that Way:
So then observe in all the motions and calls of God, which way stands thine heart affected? which side votes that on? Verily till God in the wonderfull work of Conversion come,
So then observe in all the motions and calls of God, which Way Stands thine heart affected? which side votes that on? Verily till God in the wonderful work of Conversion come,
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and is so ready to tempt, so dangerous in tempting, so like to prevail, let me still beg of you, that above all keepings you would keep your hearts from rambling again:
and is so ready to tempt, so dangerous in tempting, so like to prevail, let me still beg of you, that above all keepings you would keep your hearts from rambling again:
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Me thinks Satan should never be able to bewilder us, unlesse he had this advantage of us, he ploughs with our heifer, hee makes use of the wise of our bosomes, I mean our hearts,
Me thinks Satan should never be able to bewilder us, unless he had this advantage of us, he ploughs with our heifer, he makes use of the wise of our bosoms, I mean our hearts,
I mean their outward Conversation, but the wise and holy man thought not so, whose counsell is this, Pro. 23.19. Hear thou my Son, and be wise, and keep thine heart in the way.
I mean their outward Conversation, but the wise and holy man Thought not so, whose counsel is this, Pro 23.19. Hear thou my Son, and be wise, and keep thine heart in the Way.
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When Davids heart cast those wanton darts from the house top to Bathshebah, little thought hee that he was entring such filthy, such bloody paths of the Wildernesse. Therefore as Pro. 7.25. Let not thine heart decline to her waies, if thou wouldst not go astray in her paths.
When Davids heart cast those wanton darts from the house top to Bathsheba, little Thought he that he was entering such filthy, such bloody paths of the Wilderness. Therefore as Pro 7.25. Let not thine heart decline to her ways, if thou Wouldst not go astray in her paths.
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I have observed, you can never get out some Table or Couch, or the like out of a very narrow door, through the which it came in, till you turn it the self same end forward that came in forward.
I have observed, you can never get out Some Table or Couch, or the like out of a very narrow door, through the which it Come in, till you turn it the self same end forward that Come in forward.
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First, There is not any thing in the Word that God accounteth worse, and that grieves him more then these heart-bewildrings, Jer. 13.10. This Evill people which refuse words, and walk in the imaginations of their heart.
First, There is not any thing in the Word that God accounteth Worse, and that grieves him more then these heart-bewildrings, Jer. 13.10. This Evil people which refuse words, and walk in the Imaginations of their heart.
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Jer. 7.24, 25, 26. This is the Generation that grieveth God, even they that erre in heart. Heb. 3.10. Yea, he complaineth, he is broken with their whorish heart. Ezek. 6.9.
Jer. 7.24, 25, 26. This is the Generation that Grieveth God, even they that err in heart. Hebrew 3.10. Yea, he Complaineth, he is broken with their whorish heart. Ezekiel 6.9.
Therefore he will bring Evill on them, such as they shall not escape, Jer. 11.11. therefore hee will feed them with wormwood, and give them water of Gall to drink. Jer. 9.15.
Therefore he will bring Evil on them, such as they shall not escape, Jer. 11.11. Therefore he will feed them with wormwood, and give them water of Gall to drink. Jer. 9.15.
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Yea, because hee is so grieved with those that erred in heart, therefore hee sware in his wrath (that they should die in the Wildernesse) that they should not enter into his rest.
Yea, Because he is so grieved with those that erred in heart, Therefore he sware in his wrath (that they should die in the Wilderness) that they should not enter into his rest.
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And thus you have heard what advantage Satan hath from our selves to bewilder us, by nature Our hearts are a Wildernesse, by nature they are tempters into the Wildernesse of sin.
And thus you have herd what advantage Satan hath from our selves to bewilder us, by nature Our hearts Are a Wilderness, by nature they Are tempters into the Wilderness of since.
COme we now to the second sort of Satans Advantages, which he hath of himselfe, in order to the bewildring of the poore soule: His nu••ers, Their Unity:
COme we now to the second sort of Satan Advantages, which he hath of himself, in order to the bewildering of the poor soul: His nu••ers, Their Unity:
First, Satan hath a great advantage, as to the bewildring of soules in respect of the numberlesse numbers of satanical spirits. The Dragon and his Angells;
First, Satan hath a great advantage, as to the bewildering of Souls in respect of the numberless numbers of satanical spirits. The Dragon and his Angels;
who can number them? if they doe but stand round about a poore unregenerate Creature, who can but be bewildred by them? When Christ asked the possessed person, what his name was, Mark. 5. He answered, saying, My name is Legion, for we are many, verse 9. Many? how many is that? A legion is six thousand.
who can number them? if they do but stand round about a poor unregenerate Creature, who can but be bewildered by them? When christ asked the possessed person, what his name was, Mark. 5. He answered, saying, My name is Legion, for we Are many, verse 9. Many? how many is that? A legion is six thousand.
the prophane Devill, goe my way; the superstitious Devill, go my way: the transformed Devill, or the Devill turned into an Angell of light, goe my way:
the profane devil, go my Way; the superstitious devil, go my Way: the transformed devil, or the devil turned into an Angel of Light, go my Way:
It were easie for Satan at even hand to conquer us, no wonder then if he lead us captive even whither soever he will, being six thousand to one, that's great odds.
It were easy for Satan At even hand to conquer us, no wonder then if he led us captive even whither soever he will, being six thousand to one, that's great odds.
and that foot-path leads to some lane, that lane to some Market-town Road, and that Road in time to London - Road, till at length all will meet at London: so amongst the millions of temptations and legions of tempters, the smaller temptations lead into greater wayes,
and that footpath leads to Some lane, that lane to Some Market-town Road, and that Road in time to London - Road, till At length all will meet At London: so among the millions of temptations and legions of tempters, the smaller temptations led into greater ways,
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There is a marvellous strange concord amongst whole legions of Devills (Oh! that there were no breaches to be seen amongst the thousands of Gods Saints.
There is a marvellous strange concord among Whole legions of Devils (Oh! that there were not Breaches to be seen among the thousands of God's Saints.
You may observe, that though this man were possessed with many, even with a Legion; yet Christ calls them all but an uncleane spirit, Luk. 8.29. ver. 27. He had Devills, verse 30. a Legion, even many Devills were entred into him, yet verse 29. Jesus commanded the unclean spirit: so Mark 5.8. He said, Come out of the man, thou unclean spirit.
You may observe, that though this man were possessed with many, even with a Legion; yet christ calls them all but an unclean Spirit, Luk. 8.29. ver. 27. He had Devils, verse 30. a Legion, even many Devils were entered into him, yet verse 29. jesus commanded the unclean Spirit: so Mark 5.8. He said, Come out of the man, thou unclean Spirit.
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And all the Devils besought him, ver. 12. and forthwith the unclean spirits went out, verse 14. I observe that the Devils be they never so many, agree all of them as one.
And all the Devils besought him, ver. 12. and forthwith the unclean spirits went out, verse 14. I observe that the Devils be they never so many, agree all of them as one.
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Hence it is, that you heare but of Satan and the Devill in the singular, when wee meane all those numberlesse numbers of uncleane hellish, tempting, damned spirits.
Hence it is, that you hear but of Satan and the devil in the singular, when we mean all those numberless numbers of unclean hellish, tempting, damned spirits.
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then to take so much paines about such a poore Gadaren, to drive him into dry and desart places? Whatsoever may be the literall import of this scripture, sure I am, that the Devills in our dayes designe,
then to take so much pains about such a poor Gadaren, to drive him into dry and desert places? Whatsoever may be the literal import of this scripture, sure I am, that the Devils in our days Design,
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but now if once he enter the City, then they must goe whither soever he drives them, some to Prison, some into the Water, others to the Gallowes, others into the Wildernesse:
but now if once he enter the city, then they must go whither soever he drives them, Some to Prison, Some into the Water, Others to the Gallows, Others into the Wilderness:
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hee can drive, and you must therefore needs go, and hence you are driven of the Devill into the Wilderness, as hee was, Luk. 8.29. 2ly, Satan is a Spirit, and therefore he is (as it were) akinne to the soule:
he can drive, and you must Therefore needs go, and hence you Are driven of the devil into the Wilderness, as he was, Luk. 8.29. 2ly, Satan is a Spirit, and Therefore he is (as it were) akin to the soul:
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'twas Satans footstep rather then Peters, for Jesus turn'd him, and said unto him, Get thee behind me Satan, verse 23. We are often going Satans way, when we think we are going but our own way. Therefore with ease may Satan lead you into the wildernes,
'twas Satan footstep rather then Peter's, for jesus turned him, and said unto him, Get thee behind me Satan, verse 23. We Are often going Satan Way, when we think we Are going but our own Way. Therefore with ease may Satan led you into the Wilderness,
You shall therefore finde that the same that is called NONLATINALPHABET. Eph. 6.11. the bewildrings of Satan, is called, NONLATINALPHABET 2 Cor. 2.11. the devices of Satan;
You shall Therefore find that the same that is called. Ephesians 6.11. the bewildrings of Satan, is called, 2 Cor. 2.11. the devices of Satan;
So then Satan seduceth us into the Wildernesse, by pressing upon us our own arguments, he perswades us by our own logick, in the naturall language of our own hearts.
So then Satan seduceth us into the Wilderness, by pressing upon us our own Arguments, he persuades us by our own logic, in the natural language of our own hearts.
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But if instead of a Lyon, a man were there calling, and so the other should hear one crying in his owne voice and language, that might perhaps perswade him.
But if instead of a lion, a man were there calling, and so the other should hear one crying in his own voice and language, that might perhaps persuade him.
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Go to such a place, there's such company, and such ber, &c. Therefore that Scripture is sadly to be thought up. Ezek. 11.21. Their heart goes after the heart of their dete stable things, and of their abominations.
Go to such a place, there's such company, and such ber, etc. Therefore that Scripture is sadly to be Thought up. Ezekiel 11.21. Their heart Goes After the heart of their dete stable things, and of their abominations.
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The temptations of Satan are destable, yet they are after his heart, and our heart goes after the heart of the detestable things, that is, after Satans heart;
The temptations of Satan Are destable, yet they Are After his heart, and our heart Goes After the heart of the detestable things, that is, After Satan heart;
Secondly, As he is a Spirit, so he is an Angell, and this gives him yet far greater advantage: God tells them. Exod. 23.20. that he would send his Angell before them, and that encourages them to venture upon that Wildernesse.
Secondly, As he is a Spirit, so he is an Angel, and this gives him yet Far greater advantage: God tells them. Exod 23.20. that he would send his Angel before them, and that encourages them to venture upon that Wilderness.
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even as an Angell of light. 2 Cor. 11.14. 'Tis said of some that they draw iniquity with Cords of Vanity, and sin as it were with Cart-ropes. Isa. 5.18.
even as an Angel of Light. 2 Cor. 11.14. It's said of Some that they draw iniquity with Cords of Vanity, and since as it were with Cart-ropes. Isaiah 5.18.
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One of you shall betray me (saith Christ) One of us, Lord? might they say, who could find in his heart to do so? who could dare to doe so? why? saith Christ, One of you is a Devill.
One of you shall betray me (Says christ) One of us, Lord? might they say, who could find in his heart to do so? who could Dare to do so? why? Says christ, One of you is a devil.
FOurthly, The Relations that Satan stands in, to the men of the World do greatly advantage him as to their bewildring? what was't (think you) that perswaded the little Ones amongst the Israelites to adventure into that Wildernesse? sure it was, because their Relations went;
FOurthly, The Relations that Satan Stands in, to the men of the World do greatly advantage him as to their bewildering? what Wasted (think you) that persuaded the little Ones among the Israelites to adventure into that Wilderness? sure it was, Because their Relations went;
you would bee loath your Father should goe alone. Naturall relation teaches in such a Case, to say as Ruth to Naomi, Ruth 1.16. Whither thou goest, I will go, and where thou lodgest I will lodge.
you would be loath your Father should go alone. Natural Relation Teaches in such a Case, to say as Ruth to Naomi, Ruth 1.16. Whither thou goest, I will go, and where thou lodgest I will lodge.
The very reason why men doe his workes, and walk in his waies, Our Saviour gives, Jo. 8.44. You are of your Father the Deuill, and his workes you will do.
The very reason why men do his works, and walk in his ways, Our Saviour gives, John 8.44. You Are of your Father the devil, and his works you will do.
What hath beene the common voice of these times? What shall not I go after my King? shall not I follow my Prince? yea, that they would, though into a Wildernesse.
What hath been the Common voice of these times? What shall not I go After my King? shall not I follow my Prince? yea, that they would, though into a Wilderness.
Eph. 2.1, 2, 3, You were dead in trespasses (that is, in your goings out of the way) Wherein in times past ye walked according to the course of this world (and what followes?) according to the Prince of the power of the air, the spirit that now rules in the Children of disobedience:
Ephesians 2.1, 2, 3, You were dead in Trespasses (that is, in your goings out of the Way) Wherein in times passed you walked according to the course of this world (and what follows?) according to the Prince of the power of the air, the Spirit that now rules in the Children of disobedience:
go not astray in her paths, for she hath cast down many wonded, yea, many strong men have been slain by her, ver. 26. Take heed of comming near this Lyons Den,
go not astray in her paths, for she hath cast down many wonded, yea, many strong men have been slave by her, ver. 26. Take heed of coming near this Lyons Den,
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And dost thou thinke amongst all the soules that Satan hath bewildred in former ages, there hath not been some one just of thy complexion and constitution? if there have beene,
And dost thou think among all the Souls that Satan hath bewildered in former ages, there hath not been Some one just of thy complexion and constitution? if there have been,
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and covetous ones before, &c. and it cannot be but (what ever the length of thy foot is) that Satan by this time should have a way in the Wildernesse fitted for thee. (As an old cheat that will have more tricks then one, that if one fail, another may take,
and covetous ones before, etc. and it cannot be but (what ever the length of thy foot is) that Satan by this time should have a Way in the Wilderness fitted for thee. (As an old cheat that will have more tricks then one, that if one fail, Another may take,
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and that the young fool might not know all. So Satan, Pro. 5.6. lest thou shouldst ponder the path of life, his waies are moveable, so that thou canst not know them.
and that the young fool might not know all. So Satan, Pro 5.6. lest thou Shouldst ponder the path of life, his ways Are movable, so that thou Canst not know them.
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and lastly being an old Serpent, experienced in all the windings and turnings of the Wildernesse, is easily able to bewilder soules, and if you be convinced: then
and lastly being an old Serpent, experienced in all the windings and turnings of the Wilderness, is Easily able to bewilder Souls, and if you be convinced: then
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How many are there that goe on and on, and never consider in what way or to what end? He that goes and considers not whither, is like to be lost he knowes not where. Jer. 3.12. God calls Israel a back-sliding people. It followes, ver. 13. acknowledge thine iniquity, that thou hast transgressed (or gone out of the way) and and hast scattered thy waies to strangers.
How many Are there that go on and on, and never Consider in what Way or to what end? He that Goes and considers not whither, is like to be lost he knows not where. Jer. 3.12. God calls Israel a backsliding people. It follows, ver. 13. acknowledge thine iniquity, that thou hast transgressed (or gone out of the Way) and and haste scattered thy ways to Strangers.
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but by narrow looking to that which otherwise we should scatter? As David saith, I said I will take heed unto my waies! Psal. 39.1. Those then that are heedlesse of their waies, are scatterers of their waies:
but by narrow looking to that which otherwise we should scatter? As David Says, I said I will take heed unto my ways! Psalm 39.1. Those then that Are heedless of their ways, Are scatterers of their ways:
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whither away so fast, thou galloping drunkard, & ranting roister? What, wilt not once stop before thou lightest at Hell-Tavern? Wilt thou take all the wayes thou hittest upon, without once enquiring whether thou art in the right way? Oh! Pause a little, and aske and see:
whither away so fast, thou galloping drunkard, & ranting roister? What, wilt not once stop before thou Lightest At Hell-Tavern? Wilt thou take all the ways thou hittest upon, without once inquiring whither thou art in the right Way? Oh! Pause a little, and ask and see:
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Perhaps there may be nere another house betwixt thee and the Wildernesse to inquire at: Perhaps thou maist never heare a Sermon more, or be at a publique meeting more,
Perhaps there may be never Another house betwixt thee and the Wilderness to inquire At: Perhaps thou Mayest never hear a Sermon more, or be At a public meeting more,
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What madnesse is it to runne preposterously into any way, when a sober inquiry might find a right? I am confident this is the undoing of many a soule, they are never brought to a stand, till Hell stops them.
What madness is it to run preposterously into any Way, when a Sobrium inquiry might find a right? I am confident this is the undoing of many a soul, they Are never brought to a stand, till Hell stops them.
Two Expressions of David laid together, may engage Christians hereunto, Psal. 119.30. I have chosen the way of truth, I have stuck unto thy testimonies, verse 31. And I will run the way of thy Commandements.
Two Expressions of David laid together, may engage Christians hereunto, Psalm 119.30. I have chosen the Way of truth, I have stuck unto thy testimonies, verse 31. And I will run the Way of thy commandments.
If a Father send his Sonne such a dangerous journey, where there are many upon the Way, whose businesse it is to turne the traveller aside, that they might in a Corner make a spoile of him;
If a Father send his Son such a dangerous journey, where there Are many upon the Way, whose business it is to turn the traveller aside, that they might in a Corner make a spoil of him;
a Robber enters discourse with him, enquires his way, tells him his way lies right with his, they come neare the steeple or windmill, &c. The Robber tells him, he must turn one way, he lookes on his Note,
a Robber enters discourse with him, enquires his Way, tells him his Way lies right with his, they come near the steeple or windmill, etc. The Robber tells him, he must turn one Way, he looks on his Note,
No saith Christ, spare thy Counsels, and get thee behind me Satan, thy wayes, and my Way-marks doe not agree, Mat. 4.3. Go this way saith Satan, no saith Jesus, verse 4: It is written, &c. Then goe that way saith Satan;
No Says christ, spare thy Counsels, and get thee behind me Satan, thy ways, and my Waymarks do not agree, Mathew 4.3. Go this Way Says Satan, no Says jesus, verse 4: It is written, etc. Then go that Way Says Satan;
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For it is written, Thou shalt worship the Lord thy God, and him onely, verse 10. You may sadly observe in these times, how soone they that have flowne off from the Scriptures, have also flowne off from all the wayes of God:
For it is written, Thou shalt worship the Lord thy God, and him only, verse 10. You may sadly observe in these times, how soon they that have flown off from the Scriptures, have also flown off from all the ways of God:
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These are the Way-marks whereunto you doe well if you take heed, 2 Pet. 1.19. 3ly, If your enemy Satan hath such advantage to bewilder, then take you great heed of your friend and guide, keep close to Jesus Christ. 1. To his footsteps. 2. To his voyce.
These Are the Waymarks whereunto you do well if you take heed, 2 Pet. 1.19. 3ly, If your enemy Satan hath such advantage to bewilder, then take you great heed of your friend and guide, keep close to jesus christ. 1. To his footsteps. 2. To his voice.
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His waies are all just and true, who is the King and leader of the Saints, Rev. 15, 3. Therefore thou canst not goe amisse in keeping close to his foot.
His ways Are all just and true, who is the King and leader of the Saints, Rev. 15, 3. Therefore thou Canst not go amiss in keeping close to his foot.
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We may take up a lamentation for ever, when wee thinke how prompt and ready we have been, to follow the course of him that is God of the world, and how backward and unwilling to follow Jesus Christ, who is the King of Saints. 'Tis said of Abraham (and it must be so of you, sirs) Isai. 41.2. That God called him to his foot.
We may take up a lamentation for ever, when we think how prompt and ready we have been, to follow the course of him that is God of the world, and how backward and unwilling to follow jesus christ, who is the King of Saints. It's said of Abraham (and it must be so of you, Sirs) Isaiah 41.2. That God called him to his foot.
Oh labour thou to keepe thee there. 2ly, Keepe close to your Guides voyce. If you bee sometimes as those in Isaiah, Walking in darknesse, and having no light;
O labour thou to keep thee there. 2ly, Keep close to your Guides voice. If you be sometime as those in Isaiah, Walking in darkness, and having no Light;
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Onely grieve not that holy Spirit, by stopping thine ears against his wise charmings. Wh•re there is such a word to say, this is the way, 'tis fit there should be Ears to heare.
Only grieve not that holy Spirit, by stopping thine ears against his wise charmings. Wh•re there is such a word to say, this is the Way, it's fit there should be Ears to hear.
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Now all that incessant paines that Satan takes, is onely in order hereunto, 1 Pet. 5.8. Your adversary the Devill walkes as a roaring Lyon, seeking whom he may devour:
Now all that incessant pains that Satan Takes, is only in order hereunto, 1 Pet. 5.8. Your adversary the devil walks as a roaring lion, seeking whom he may devour:
Satan stood up against Israel, and provoked David to number the people. Now what's Satans drift in this? Joab will give you an account of it, in his demanding of the King, verse 3. Asking the King,
Satan stood up against Israel, and provoked David to number the people. Now what's Satan drift in this? Joab will give you an account of it, in his demanding of the King, verse 3. Asking the King,
why would he be a cause of trespasse to Israel? Trespasse? when doth a man doe that? why, you know when he turnes out of the way that he should goe in,
why would he be a cause of trespass to Israel? Trespass? when does a man do that? why, you know when he turns out of the Way that he should go in,
and goes in the ground wherein he should not goe, then he is a trespasser, Satans end therefore in standing up, is to be a cause of trespasse unto Israel.
and Goes in the ground wherein he should not go, then he is a trespasser, Satan end Therefore in standing up, is to be a cause of trespass unto Israel.
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3ly, You shall sometimes find this Lyon [ passant ] Satan, in a moving-posture, Job 1.7. I come, saith Satan, from going to and fro in the earth, and from walking up and down in it.
3ly, You shall sometime find this lion [ passant ] Satan, in a moving-posture, Job 1.7. I come, Says Satan, from going to and from in the earth, and from walking up and down in it.
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So then whatsoever posture thou art in, Satan can keepe posture with thee. It may be thou art a Crouching sinner, that art not willing to sinne above-board,
So then whatsoever posture thou art in, Satan can keep posture with thee. It may be thou art a Crouching sinner, that art not willing to sin aboveboard,
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It may be thou art a Ranting sinner, that will go galloping to Hell, as those Rom. 3. Whose feet were swift to shed blood, and saith the Apostle, They think it strange that you runne not with them into the same excesse of riot.
It may be thou art a Ranting sinner, that will go galloping to Hell, as those Rom. 3. Whose feet were swift to shed blood, and Says the Apostle, They think it strange that you run not with them into the same excess of riot.
Truly Satan will now get up upon his feet too, and stand as Rev. 12.4. before thee, if he cannot beare thee downe againe, yet to keep thee from stirring any farther.
Truly Satan will now get up upon his feet too, and stand as Rev. 12.4. before thee, if he cannot bear thee down again, yet to keep thee from stirring any farther.
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Oh! whence are those wretched stops unto our resolutions? whence is it that after we are upon our feet, we move so slowly forward? It may be God hath given thee a stirring, as well as a standing principle, and thou must be up and downe in the wayes of God, sometimes in this duty, sometimes in that:
Oh! whence Are those wretched stops unto our resolutions? whence is it that After we Are upon our feet, we move so slowly forward? It may be God hath given thee a stirring, as well as a standing principle, and thou must be up and down in the ways of God, sometime in this duty, sometime in that:
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2ly, Satan sometimes changes personages, and all the paines that he industriously takes under different persons is, to turn poor soules out of the way.
2ly, Satan sometime changes Personages, and all the pains that he industriously Takes under different Persons is, to turn poor Souls out of the Way.
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And what is the business of a corrupt Lawyer, is the business of Satan that set him on worke. 'Tis said, Amos 2.7. They turne aside the way of the meeke: that is in judgement.
And what is the business of a corrupt Lawyer, is the business of Satan that Set him on work. It's said, Amos 2.7. They turn aside the Way of the meek: that is in judgement.
This is Satans very businesse, to turne poore soules as (a Lawyer) out of the way of their right. And have you never seen a corrupt Lawyer sweat at a bad Cause? such paines will Satan take, to turne aside the way of poore ones: so Zach. 3.1. He shewed me Joshuah the high Priest, standing before the Angell of the Lord, and Satan stood at his right hand to resist him.
This is Satan very business, to turn poor Souls as (a Lawyer) out of the Way of their right. And have you never seen a corrupt Lawyer sweat At a bad Cause? such pains will Satan take, to turn aside the Way of poor ones: so Zach 3.1. He showed me Joshua the high Priest, standing before the Angel of the Lord, and Satan stood At his right hand to resist him.
And as some have observed it to be the worke of corrupt Lawyers, to invalidate the suite of poore ones, on whose side the right hath beene by defaming themselves,
And as Some have observed it to be the work of corrupt Lawyers, to invalidate the suit of poor ones, on whose side the right hath been by defaming themselves,
What? saith Satan, dost thou come to the Throne of Grace as interested in God? What? thou a Believer? thou a Child of God? Remember such a day what a lie thou toldst, remember what a vaine heart thou hast had, what a worldly minde,
What? Says Satan, dost thou come to the Throne of Grace as interested in God? What? thou a Believer? thou a Child of God? remember such a day what a lie thou toldst, Remember what a vain heart thou hast had, what a worldly mind,
and if thou canst now prove a beleever, who may not? with such like wretched Calumnie•, is this corrupt solicitor Satan, ready to turne our very prayers,
and if thou Canst now prove a believer, who may not? with such like wretched Calumnie•, is this corrupt solicitor Satan, ready to turn our very Prayers,
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Secondly, You have Satan sometime personating a souldier in the field, and still his businesse is to turne poor souls out of their ground and way. Paul saith, 2 Tim. 4.7. I have fought a good fight, I have kept the faith, I have finished my course.
Secondly, You have Satan sometime personating a soldier in the field, and still his business is to turn poor Souls out of their ground and Way. Paul Says, 2 Tim. 4.7. I have fought a good fight, I have kept the faith, I have finished my course.
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you must resolve to fight for it, there's no holding your ground otherwise, therefore saith Paul to you also, Put on the whole armour of God, that you may be able to stand against the bewildrings of the Devill. Eph. 6.1.
you must resolve to fight for it, there's no holding your ground otherwise, Therefore Says Paul to you also, Put on the Whole armour of God, that you may be able to stand against the bewildrings of the devil. Ephesians 6.1.
Sure it requires the shield of faith, the Helmet of hope, the breast plate of righteousnesse, &c. (and all these require the management of a souldier) to stand your ground, to withstand your Adversarie in the evill day,
Sure it requires the shield of faith, the Helmet of hope, the breast plate of righteousness, etc. (and all these require the management of a soldier) to stand your ground, to withstand your Adversary in the evil day,
and to keep poor souls in the way? such will Satan take to turne them aside from the way. 2 Cor. 11.14, 15. Satan himself is transformed into an Angell of light:
and to keep poor Souls in the Way? such will Satan take to turn them aside from the Way. 2 Cor. 11.14, 15. Satan himself is transformed into an Angel of Light:
What sad experience have we of the preaching-Devill, and of the pulpit-Devill in these times, in those that are so sadly and strangely led away, 1 Tim. 4.1. You have mention made of these two together, seducing spirits and Doctrines of Devills.
What sad experience have we of the preaching-Devill, and of the pulpit-Devill in these times, in those that Are so sadly and strangely led away, 1 Tim. 4.1. You have mention made of these two together, seducing spirits and Doctrines of Devils.
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Thirdly, you shall find Satan engaged in different practises, and all in order unto soul-bewildrings. His waitings, his watchings, his huntings, his wrestlings, &c. are laborious imployments;
Thirdly, you shall find Satan engaged in different practises, and all in order unto soul-bewildrings. His waitings, his watchings, his huntings, his wrestlings, etc. Are laborious employments;
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For Satan to wait upon God, I believe is the hardest service to him imaginable, certainly that damned and despairing spirit cannot but tremble even to the height of an hellish horror,
For Satan to wait upon God, I believe is the Hardest service to him imaginable, Certainly that damned and despairing Spirit cannot but tremble even to the height of an hellish horror,
when he looks God in the face; yet upon God, for all that, will hee wait amongst the sons of God. Iob. 1.6. and you may finde the end of this was to turne the upright man into crooked paths.
when he looks God in the face; yet upon God, for all that, will he wait among the Sons of God. Job 1.6. and you may find the end of this was to turn the upright man into crooked paths.
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No sooner were Davids eyes upon Bathsheba, but Satans eyes were as intently upon David. Thirdly, you have Satan hunting, and that's laborious Exercise.
No sooner were Davids eyes upon Bathsheba, but Satan eyes were as intently upon David. Thirdly, you have Satan hunting, and that's laborious Exercise.
Surely Satan is a mighty hunter (upon the account of that scripture) 2 Tim. 2.26. That they may recover themselves out of the snare of the Devill, that we (NONLATINALPHABET) the word signifies, taken alive (in hunting) by Satan at his will.
Surely Satan is a mighty hunter (upon the account of that scripture) 2 Tim. 2.26. That they may recover themselves out of the snare of the devil, that we () the word signifies, taken alive (in hunting) by Satan At his will.
That you may be able to stand against the methods of Satan. Eph. 6.11. For wee wrestle not with flesh and blood, but with principalities and powers. ver. 12.
That you may be able to stand against the methods of Satan. Ephesians 6.11. For we wrestle not with Flesh and blood, but with principalities and Powers. ver. 12.
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and bewildred wretches of the World, whom Satan cannot take paines fast to bewilder, but they will take paines enough themselves to bewilder their own soules;
and bewildered wretches of the World, whom Satan cannot take pains fast to bewilder, but they will take pains enough themselves to bewilder their own Souls;
or to keep you in the Wildernesse, and not you to get or to keep your way? withstand, my brethren, in the evill day, and when you have done all, stand. Eph. 6.13. Alas!
or to keep you in the Wilderness, and not you to get or to keep your Way? withstand, my brothers, in the evil day, and when you have done all, stand. Ephesians 6.13. Alas!
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or right to Heaven, out of the way, and stand at Iosuahs right hand to resist Iosuah; Christ the Angell will bee sure to stand at the Devills right hand, to resist him,
or right to Heaven, out of the Way, and stand At Iosuahs right hand to resist Joshua; christ the Angel will be sure to stand At the Devils right hand, to resist him,
and to say, the Lord rebuke thee Satan. Zech. 2.2. the Lord said, the Lord rebuke thee (that is, I am perswaded) the Lord Christ said so to the Lord God the Father.
and to say, the Lord rebuke thee Satan. Zechariah 2.2. the Lord said, the Lord rebuke thee (that is, I am persuaded) the Lord christ said so to the Lord God the Father.
Christ doth wait with more carefulnesse upon both to pray for thee, that thy faith faile not. So saith himself. Luk. 22.32. and thus as Satan watcheth you, Christ watcheth Satan.
christ does wait with more carefulness upon both to pray for thee, that thy faith fail not. So Says himself. Luk. 22.32. and thus as Satan watches you, christ watches Satan.
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know Christians, that Christ hath already wrestled with him, and prevail'd, when Satan would have cast him down from the pinnacle of the temple, the Lord Christ threw him down into the bottomlesse pit;
know Christians, that christ hath already wrestled with him, and prevailed, when Satan would have cast him down from the pinnacle of the temple, the Lord christ threw him down into the bottomless pit;
therefore what ever paines Satan takes, hee is stil but a Lyon in his grate, or a chain'd bear to those that are strong in the strength of Jesus Christ,
Therefore what ever pains Satan Takes, he is still but a lion in his grate, or a chained bear to those that Are strong in the strength of jesus christ,
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Compare that scripture with the fore quoted. 1 Tim. 2.14. (You know Satan made use of any means, lying means, flattering meanes, deluding means to tempt Eve, and this text expresseth it (as you heard) thus, she being led out of the way, went out of the way.
Compare that scripture with the before quoted. 1 Tim. 2.14. (You know Satan made use of any means, lying means, flattering means, deluding means to tempt Eve, and this text Expresses it (as you herd) thus, she being led out of the Way, went out of the Way.
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And surely something there is in it, that Satans tempting-means, (or means of temptation) are set forth sometimes by the one, sometimes by the other. For instance.
And surely something there is in it, that Satan tempting-means, (or means of temptation) Are Set forth sometime by the one, sometime by the other. For instance.
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Sometimes called darknesse, and so the manages of worldly temptations are called rules of the darknesse of the world. Eph. 6.12. Sometimes called Deceipt in that text;
Sometime called darkness, and so the manages of worldly temptations Are called rules of the darkness of the world. Ephesians 6.12. Sometime called Deceit in that text;
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Whose coming is after the working of Satan with all deceivablenesse of unrighteousnesse. 2 Thes. 2.9, 10. Sometimes called false lights, as 2 Cor. 11.14. Where Satan is transformed into an Angell of light, these must needes bee meanes of bewildring unto poor soules.
Whose coming is After the working of Satan with all deceivableness of unrighteousness. 2 Thebes 2.9, 10. Sometime called false lights, as 2 Cor. 11.14. Where Satan is transformed into an Angel of Light, these must needs be means of bewildering unto poor Souls.
And, why gaddest thou about to change thy way, saith God. Jer. 2. v. 36. 2ly, In the multitude of waies, Satan wants not trim waies, even such as you may be taken and enamoured with.
And, why gaddest thou about to change thy Way, Says God. Jer. 2. v. 36. 2ly, In the multitude of ways, Satan Wants not trim ways, even such as you may be taken and enamoured with.
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We may say to Satan, as God saith to his instruments, which skill doubtlesse they derive from him their Master. Jer. 2.33. Why trimmest thou thy waies to seek love? therefore hast thou taught wicked ones thy paths.
We may say to Satan, as God Says to his Instruments, which skill doubtless they derive from him their Master. Jer. 2.33. Why Trimmest thou thy ways to seek love? Therefore hast thou taught wicked ones thy paths.
and of the mind, &c. and in Eph. 4.22. he saith put off, concerning the former conversation, (or waies) the old man, which is corrupt according to deceitfull lusts.
and of the mind, etc. and in Ephesians 4.22. he Says put off, Concerning the former Conversation, (or ways) the old man, which is corrupt according to deceitful Lustiest.
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The reason why so few walk in Gods wayes, and so many in Satans Wildernesse, is because Satan lets them, lets them walk in wayes gratifying, to fulfill their own lusts.
The reason why so few walk in God's ways, and so many in Satan Wilderness, is Because Satan lets them, lets them walk in ways gratifying, to fulfil their own Lustiest.
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believe it, believe it, you would say now, as you will do when the evill dayes come, I have no pleasure in them; Eccles. 12.1. 3ly, But when Convictions of Conscience come to unmask, and to unvizard carnall security, and to wipe off the paint and verdure of sinfull delights.
believe it, believe it, you would say now, as you will do when the evil days come, I have no pleasure in them; Eccles. 12.1. 3ly, But when Convictions of Conscience come to unmask, and to unvizard carnal security, and to wipe off the paint and verdure of sinful delights.
but yet the wayes of Civility, and morality, may be but bewildring wayes to the soule, Mat. 19. Here's a civill lovely young man, as to Moralities he had kept all the Commadements from his youth, verse 20. Yet other temptations were to him a Wildernesse, and he goeth sorrowful away from Jesus Christ, verse 22. And truly,
but yet the ways of Civility, and morality, may be but bewildering ways to the soul, Mathew 19. Here's a civil lovely young man, as to Moralities he had kept all the Commandments from his youth, verse 20. Yet other temptations were to him a Wilderness, and he Goes sorrowful away from jesus christ, verse 22. And truly,
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What will he say, have I thought my selfe a good man thus many yeare? and have all my neighbours thought me so too? and shall I now thinke that all is nothing worth, because you undervalue Civilities;
What will he say, have I Thought my self a good man thus many year? and have all my neighbours Thought me so too? and shall I now think that all is nothing worth, Because you undervalue Civilities;
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4ly, But when Convictions are deeper, and the view of the strait-Rule of Gods command, makes him sadly see the crookednesse of his Moralities, and their maimednesse without Godlinesse.
4ly, But when Convictions Are Deeper, and the view of the strait-Rule of God's command, makes him sadly see the crookedness of his Moralities, and their maimedness without Godliness.
and put on sack-cloath, and humbled himselfe, in so much, that God cryes to the Prophet, see'st thou how Ahad humblet• himselfe before me, verse 29. And yet you know, tha• Ahab was a lost wretch for ever, for all his humbling.
and put on Sackcloth, and humbled himself, in so much, that God cries to the Prophet, See thou how Ahad humblet• himself before me, verse 29. And yet you know, tha• Ahab was a lost wretch for ever, for all his humbling.
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so Judas was humbled, Mat. 27.3. He b•ings again the money, and vomits up his sinne by sad confession, ver. 4. and repents; but instead of casting himselfe now upon a Crucified Christ, (he crucifies himselfe) he goes and hangs himself upon a Tree.
so Judas was humbled, Mathew 27.3. He b•ings again the money, and vomits up his sin by sad Confessi, ver. 4. and repents; but instead of casting himself now upon a crucified christ, (he Crucifies himself) he Goes and hangs himself upon a Tree.
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So Cain, as soone as, being thus humbled, hee should have come to God by faith, he cryes, My punishment is insupportable, and so goes out from Gods presence, and becomes a Vagabond in the Earth, and never comes near God more, Gen. 4.13, 14, 16. Or
So Cain, as soon as, being thus humbled, he should have come to God by faith, he cries, My punishment is insupportable, and so Goes out from God's presence, and becomes a Vagabond in the Earth, and never comes near God more, Gen. 4.13, 14, 16. Or
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And say they, ver. 2. Wherefore have we fasted, and thou see'st not, and afflicted our soules, and thou takest no knowledge? Marke, They had afflicted their soules, and they thinke they are before hand with God now;
And say they, ver. 2. Wherefore have we fasted, and thou See not, and afflicted our Souls, and thou Takest no knowledge? Mark, They had afflicted their Souls, and they think they Are before hand with God now;
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and thy workes with Christs workes, and so to walke in a middle way (for such a way there is) betwixt Faith and Workes, Satan will not so much disturbe himselfe,
and thy works with Christ works, and so to walk in a middle Way (for such a Way there is) betwixt Faith and Works, Satan will not so much disturb himself,
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for this is the High-way of Gospel-salvation, to set thy feet in the way, but not to rest thy soul upon the way of doing; but to set downe thine Hope as thy staffe, softly,
for this is the Highway of Gospel salvation, to Set thy feet in the Way, but not to rest thy soul upon the Way of doing; but to Set down thine Hope as thy staff, softly,
and singly upon the way of believing, I will not deny, but that in performing (as David speaks) thou maist expect reward; but if thou lookest for thy reward for thy performances, thou losest it, and thy selfe for ever. You read, Rev. 10.2. of an Angell that set his right foot upon the Sea, and his left foot upon the Earth.
and singly upon the Way of believing, I will not deny, but that in performing (as David speaks) thou Mayest expect reward; but if thou Lookest for thy reward for thy performances, thou losest it, and thy self for ever. You read, Rev. 10.2. of an Angel that Set his right foot upon the Sea, and his left foot upon the Earth.
what naturall Doctrine is this to flesh and blood? How easily are we made Papists? Whence is it, to give you one hint, that a poore soule when enlarged in prayer,
what natural Doctrine is this to Flesh and blood? How Easily Are we made Papists? Whence is it, to give you one hint, that a poor soul when enlarged in prayer,
when at another time it hath looked as much, and more at Christ, and lesse a great deale at selfe; and yet because it hath been straightned, hath it thought, it should not be so well accepted at the Throne of Grace.
when At Another time it hath looked as much, and more At christ, and less a great deal At self; and yet Because it hath been straightened, hath it Thought, it should not be so well accepted At the Throne of Grace.
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The false Guidance of the transgressing multitude. Of bewildred great ones: of bewildring Ministers: of professing Hypocrites: of miscarrying and misguided Saints: of unseasonable Duties, and of mistaken Graces; and lastly, of wrested Scriptures: In such variety of seducing Guidances, it may well be easie for us to be led aside.
The false Guidance of the transgressing multitude. Of bewildered great ones: of bewildering Ministers: of professing Hypocrites: of miscarrying and misguided Saints: of unseasonable Duties, and of mistaken Graces; and lastly, of wrested Scriptures: In such variety of seducing Guidances, it may well be easy for us to be led aside.
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or to see the right way, for the multitude of them that goe wrong. Now 'tis the Multitudes unhappinesse, that that ever walke in the wayes of the Wildernesse.
or to see the right Way, for the multitude of them that go wrong. Now it's the Multitudes unhappiness, that that ever walk in the ways of the Wilderness.
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The way that leads to destruction, is the way that MANY find, Mat. 7.13. And their guidance gives this three-fold advantage to those wayes, it renders them facile, fashionable, and secure.
The Way that leads to destruction, is the Way that MANY find, Mathew 7.13. And their guidance gives this threefold advantage to those ways, it renders them facile, fashionable, and secure.
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2ly, The way of the Multitude is a fashionable way. And 'tis strange to thinke how much our hearts affect the fashions, though foolish ones: so Eph ▪ 2.2. In times past you walked according to the fashion or course of this world, therefore (saith the Apostle, 1 Pet. 1.14.) Not fashioning your selves according to former lusts.
2ly, The Way of the Multitude is a fashionable Way. And it's strange to think how much our hearts affect the fashions, though foolish ones: so Ephesians ▪ 2.2. In times passed you walked according to the fashion or course of this world, Therefore (Says the Apostle, 1 Pet. 1.14.) Not fashioning your selves according to former Lustiest.
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3ly, The way of the Multitude is therefore a secure way: A man will be a little shie of breaking through a field or pasture, &c. that he hath no footing or beaten way before him in;
3ly, The Way of the Multitude is Therefore a secure Way: A man will be a little shy of breaking through a field or pasture, etc. that he hath no footing or beaten Way before him in;
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That they helped every man his neighbour, and the Carpenter encouraged the Goldsmith, &c. That is, being many of them in the ways of sinne, they confirmed one another,
That they helped every man his neighbour, and the Carpenter encouraged the Goldsmith, etc. That is, being many of them in the ways of sin, they confirmed one Another,
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and thus the guidance of the Multitude renders the waies of sinne secure, thinkes the sinner, I shall not be arrest•d for going in a way that so many have gone before;
and thus the guidance of the Multitude renders the ways of sin secure, thinks the sinner, I shall not be arrest•d for going in a Way that so many have gone before;
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Who would not goe the way that he goes, without any more inquiry about it? 2 King. 4.18. The Lord pardon thy Servant, if when my Master leanes upon my hand and worships, &c. and I bow down my self in the house of Rimmon, the Lord pardon me in this thing.
Who would not go the Way that he Goes, without any more inquiry about it? 2 King. 4.18. The Lord pardon thy Servant, if when my Master leans upon my hand and worships, etc. and I bow down my self in the house of Rimmon, the Lord pardon me in this thing.
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but why didst thou not chuse one then? truly, In this thing you must pardon me, I had a Master to chuse, &c. Men thinke it pardonable to follow wicked mens wayes,
but why didst thou not choose one then? truly, In this thing you must pardon me, I had a Master to choose, etc. Men think it pardonable to follow wicked men's ways,
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'Tis said that Aholah played the harlot with the Assyrians, which were cloathed with blew, Captains and Rulers, &c. Ezek. 23.5, 6. And that Aholibah was worse then she,
It's said that Aholah played the harlot with the Assyrians, which were clothed with blue, Captains and Rulers, etc. Ezekiel 23.5, 6. And that Aholibah was Worse then she,
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because she doted on the Assyrians, Captains and Rulers &c. ver. 12. Now what's the note that God makes hereupon? ver. 13. Then I saw that they were defiled,
Because she doted on the Assyrians, Captains and Rulers etc. for. 12. Now what's the note that God makes hereupon? ver. 13. Then I saw that they were defiled,
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And herein I dare not be silent, surely if Ministers (that are pretious guides indeed whilst they keep the way) once take the paths of the Wildernesse among the many that follow after them, many will be bewildred by them.
And herein I Dare not be silent, surely if Ministers (that Are precious guides indeed while they keep the Way) once take the paths of the Wilderness among the many that follow After them, many will be bewildered by them.
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I have seen folly in the Prophets of Samaria (and if they be fools that should bee Guides, what will become of the people now? he tells you) they prophesied in Baal, and caused my people Israel to erre. How's that? Caused them to Erre? what? their Prophets? Yea, sad it was, yet so it was:
I have seen folly in the prophets of Samaria (and if they be Fools that should be Guides, what will become of the people now? he tells you) they prophesied in Baal, and caused my people Israel to err. How's that? Caused them to Err? what? their prophets? Yea, sad it was, yet so it was:
If two be going to London, and one being a stranger be beholding to the guidance of the other, it's vain for him by the pointing of his rod, &c. to perswade the ignorant person to go one way,
If two be going to London, and one being a stranger be beholding to the guidance of the other, it's vain for him by the pointing of his rod, etc. to persuade the ignorant person to go one Way,
and teachest not thy self, that sai'st a man should not steal, and thou stealest, &c. thou art a sad Guide indeed! (saith God) though thou bee never so confident, that thou art a Guide;
and Teachest not thy self, that Sayest a man should not steal, and thou stealest, etc. thou art a sad Guide indeed! (Says God) though thou be never so confident, that thou art a Guide;
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There are some Ministers in the World of this stamp, whose people I believe, would go to Hell (and dye in the Wildernesse of sin) though they should do all that their Ministers bid them do.
There Are Some Ministers in the World of this stamp, whose people I believe, would go to Hell (and die in the Wilderness of since) though they should do all that their Ministers bid them doe.
Mat. 19.18, 19, thou shalt not commit Adultery, nor steal, &c. and honor thy Father and Mother, &c. Why thus far it seems his teachers had taught him,
Mathew 19.18, 19, thou shalt not commit Adultery, nor steal, etc. and honour thy Father and Mother, etc. Why thus Far it seems his Teachers had taught him,
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that was self-deniall, self-abasing, gospell-humbling, gospell-repentance (sell all) and gospell-faith, and gospell-obedience (come and follow me) this Doctrine he was never taught before,
that was self-denial, self-abasing, gospell-humbling, Gospel repentance (fell all) and gospell-faith, and Gospel obedience (come and follow me) this Doctrine he was never taught before,
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Truly the reason, I believe that people generally continue bewildred, is Ministers preaching so much in a generall way to particular soules in their naturall condition, that do not use to take home any more to themselves then we carry home into their bosoms,
Truly the reason, I believe that people generally continue bewildered, is Ministers preaching so much in a general Way to particular Souls in their natural condition, that do not use to take home any more to themselves then we carry home into their bosoms,
And truly the Guidance of a generall-preaching Minister is little more worth, then the Counsell of a Country-Ideot, that when a travailer should ask the way to London, hee should answer London-Road: and the man should reply,
And truly the Guidance of a generall-preaching Minister is little more worth, then the Counsel of a Country-Ideot, that when a traveler should ask the Way to London, he should answer London-Road: and the man should reply,
yea, but which is London-Road, or which way shall I take to get into it? and he should answer nay, I cannot tell. So they preach that sin is the way to Hel, and Repentance and Faith are the way to Heaven; yea,
yea, but which is London-Road, or which Way shall I take to get into it? and he should answer nay, I cannot tell. So they preach that since is the Way to Hell, and Repentance and Faith Are the Way to Heaven; yea,
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or believe, or no? What is it to mortifie the deeds of the flesh, and what is it to walk after the spirit (which you say we must do?) and truly the Minister is come the next time to a new Text;
or believe, or no? What is it to mortify the Deeds of the Flesh, and what is it to walk After the Spirit (which you say we must do?) and truly the Minister is come the next time to a new Text;
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and this is the guidance of generall Preaching. A sad instance of such Preaching, and an happy instance of the contrary we have at once in one Preacher, & upon one hearer.
and this is the guidance of general Preaching. A sad instance of such Preaching, and an happy instance of the contrary we have At once in one Preacher, & upon one hearer.
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Nathan and David Nathan he forms a curious and elegant story, wherein he lively & wittily reproves Davids sin to Davids very face. 2 Sam. 12. the four first verses;
Nathan and David Nathan he forms a curious and elegant story, wherein he lively & wittily reproves Davids since to Davids very face. 2 Sam. 12. the four First Verses;
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But yet for all the beating of the very bush that David was hid in, till David himself comes by particular and plain dealing to bee smitten upon, the generall conviction is not worth any thing to him,
But yet for all the beating of the very bush that David was hid in, till David himself comes by particular and plain dealing to be smitten upon, the general conviction is not worth any thing to him,
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and [ thou ] hast despised the Commandement of the Lord, and [ thou ] hast done evill, &c. ver. 9. And therefore saith the Lord, I will raise up evill against [ thee ] and the sword shall never depart from [ thine ] bouse.
and [ thou ] hast despised the Commandment of the Lord, and [ thou ] hast done evil, etc. for. 9. And Therefore Says the Lord, I will raise up evil against [ thee ] and the sword shall never depart from [ thine ] bouse.
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And David said unto Nathan, I have sinned against the Lord. Verse 13. Whilst Nathan the cries man did soso and, David cries the man shall die: But when Nathan cries thou art the man; David criee I have sinned against the Lord;
And David said unto Nathan, I have sinned against the Lord. Verse 13. While Nathan the cries man did soso and, David cries the man shall die: But when Nathan cries thou art the man; David criee I have sinned against the Lord;
Whilest Peter cries out, Ye have Crucified, &c. Act. 2 36. They cry out, What shal we do? v. 37. We say Dolus latet in Universalibus, It is easie to deceive or to be deceived by generalls:
Whilst Peter cries out, You have crucified, etc. Act. 2 36. They cry out, What shall we do? v. 37. We say Dolus latet in Universalibus, It is easy to deceive or to be deceived by generals:
CHAP. VI. There are other bewildring Guidances. Professing Hipocrites, Erring Saints, mistaken duty. FOurthly, the next guidance that Satan useth, to bewilder soules withall, is of professing Hypocrites.
CHAP. VI. There Are other bewildering Guidances. Professing Hypocrites, Erring Saints, mistaken duty. FOurthly, the next guidance that Satan uses, to bewilder Souls withal, is of professing Hypocrites.
but were not true Prophets? by their Doctrin•s, by their examples in a word, by their guidances were the wicked strengthned, even that they should not return from their wicked way. Ezek. 13.22. Let those that professe take heed unto their waies, for if they goe into, or walk in the Wildernesse-waies of sinne, they will never be alone.
but were not true prophets? by their Doctrin•s, by their Examples in a word, by their guidances were the wicked strengthened, even that they should not return from their wicked Way. Ezekiel 13.22. Let those that profess take heed unto their ways, for if they go into, or walk in the Wildernesse-waies of sin, they will never be alone.
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but to lead poor Israel into a spirituall Wildernesse, that they might stumble? Rev. 2.14. It was through professing Balaams means, that Balak made Israel to stumble.
but to led poor Israel into a spiritual Wilderness, that they might Stumble? Rev. 2.14. It was through professing Balaams means, that Balak made Israel to Stumble.
viz. in Balaams Brother Judas; for I may call Judas the Balaam of the New Testament, and Balaam the Judas of the Old. Compare two Scriptures in Mat. 26.8. You have all the Discipels in a passion of indignation at that good act of Marie's, that Christ hath made famous throughout all after-ages:
viz. in Balaams Brother Judas; for I may call Judas the balaam of the New Testament, and balaam the Judas of the Old. Compare two Scriptures in Mathew 26.8. You have all the Disciples in a passion of Indignation At that good act of Marie's, that christ hath made famous throughout all Afterages:
'Tis said, when the Disciples saw it, they had indignation, saying, to what purpose is this wast? 'Tis strange that they, all of them should grudge him a little Oyl, that did not grudge them his heart blood!
It's said, when the Disciples saw it, they had Indignation, saying, to what purpose is this waste? It's strange that they, all of them should grudge him a little Oil, that did not grudge them his heart blood!
whence was this? (think you) if a rude man, an open Enemy to Christ had gone that way to work, that they would have followed? truly I beleeve they would not:
whence was this? (think you) if a rude man, an open Enemy to christ had gone that Way to work, that they would have followed? truly I believe they would not:
but, now, Ioh. 12.4, 5. One of the Disciples Judas Iscariot, said, why was not this Oyntment sold, &c. Satan had led Judas into the way of Balaam, that loved the bagge;
but, now, John 12.4, 5. One of the Disciples Judas Iscariot, said, why was not this Ointment sold, etc. Satan had led Judas into the Way of balaam, that loved the bag;
and the sincere Disciples are so gull'd thereby, that (I tremble to think on it) they take part with Judas against Jesus. Therefore saith the Apostle, take heed brethren, lest you depart from the living God. Heb. 3.12. and lest any of you be hardned:
and the sincere Disciples Are so gulled thereby, that (I tremble to think on it) they take part with Judas against jesus. Therefore Says the Apostle, take heed brothers, lest you depart from the living God. Hebrew 3.12. and lest any of you be hardened:
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or Abraham in his Obedience, or Peter in his bitter sorrow? It grieves mine heart to thinke, there's scarce a sinner but will have some trespasse of a Saint, under which he will endeavour to shroud his own transgression;
or Abraham in his obedience, or Peter in his bitter sorrow? It grieves mine heart to think, there's scarce a sinner but will have Some trespass of a Saint, under which he will endeavour to shroud his own Transgression;
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Christ said unto Peter, Get thee behind me, Satan, Mat, 16.23. Oh! if hee had not been Christ, (the guide) an hundred to one hee had now been bewildred.
christ said unto Peter, Get thee behind me, Satan, Mathew, 16.23. Oh! if he had not been christ, (the guide) an hundred to one he had now been bewildered.
If a Peter, a Father, a Friend, that is godly to boote, be used by Satan as his snare for thee, to draw thee into any sinfull carnall way, let thy heart look to it self now.
If a Peter, a Father, a Friend, that is godly to boot, be used by Satan as his snare for thee, to draw thee into any sinful carnal Way, let thy heart look to it self now.
then the Word will warrant, for such poore soules are prone to take all for Scripture (especially at such a time) that such an one shall say, of whom they are perswaded, that he is Godly,
then the Word will warrant, for such poor Souls Are prove to take all for Scripture (especially At such a time) that such an one shall say, of whom they Are persuaded, that he is Godly,
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So if any eminent for Holinesse, erre either in judgement or life, how fearelesse doe others follow? O such a one I know to be godly, and I am confident he durst not speake it if it were not so,
So if any eminent for Holiness, err either in judgement or life, how fearless doe Others follow? O such a one I know to be godly, and I am confident he durst not speak it if it were not so,
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and would never embrace it, if it were not good. You have Peter under a temptation, Gal. 2.14. Paul charges him, that he walked not uprightly, nor according to the truth of the Gospell:
and would never embrace it, if it were not good. You have Peter under a temptation, Gal. 2.14. Paul charges him, that he walked not uprightly, nor according to the truth of the Gospel:
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Querie. But you will say, How shall I doe to know Satans voice from Peters, since (it seemes) Satan can speake in Peter: or how shall I do to walk in the waies of Peter as a Saint,
Querie. But you will say, How shall I do to know Satan voice from Peter's, since (it seems) Satan can speak in Peter: or how shall I do to walk in the ways of Peter as a Saint,
Thou maist, and must set the cloud of witnesses before thee, and follow them, but thine eye must still be fixt upon the first guide, Heb. 12.1, 2. Seeing we are compassed about with a Cloud of witnesses, let us run with patience the race that is set before us, verse 1. Looking to Jesus the Author and finisher of our faith, verse 2. Thus Paul saith of those, 1 Thes. 1.6. Ye became followers of us, and of the Lord.
Thou Mayest, and must Set the cloud of Witnesses before thee, and follow them, but thine eye must still be fixed upon the First guide, Hebrew 12.1, 2. Seeing we Are compassed about with a Cloud of Witnesses, let us run with patience the raze that is Set before us, verse 1. Looking to jesus the Author and finisher of our faith, verse 2. Thus Paul Says of those, 1 Thebes 1.6. You became followers of us, and of the Lord.
and if God in mercy bring thee out of the Wildernesse, yet maist thou leave •y thine ensample another there irrecoverably, who though he found thy way in,
and if God in mercy bring thee out of the Wilderness, yet Mayest thou leave •y thine ensample Another there irrecoverably, who though he found thy Way in,
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I shall for instance pitch upon our two great and solemne occasionall duties, Humiliation and Thansgiving (although some proportion of these are as blood and water that runne through all our veynes,
I shall for instance pitch upon our two great and solemn occasional duties, Humiliation and Thanksgiving (although Some proportion of these Are as blood and water that run through all our Veins,
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and must runne through all our spirituall exercises: ) you shall too often find 1. That when God calls us to soul-humbling, our spirits are for rejoycing and refreshing:
and must run through all our spiritual exercises:) you shall too often find 1. That when God calls us to Soul-humbling, our spirits Are for rejoicing and refreshing:
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2ly, When God calls us to soul-rejoycing, our Spirits are then for soul-humbling. This God reproveth also in the same people at another time, Nehem. 8.9. This day is holy to the Lord, weep not, neither mourn, for all the people wept, and verse 10. Goe your way, eat the fat;
2ly, When God calls us to soul-rejoicing, our Spirits Are then for Soul-humbling. This God Reproveth also in the same people At Another time, Nehemiah 8.9. This day is holy to the Lord, weep not, neither mourn, for all the people wept, and verse 10. Go your Way, eat the fat;
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when he cals them to find pleasure, and to rejoyce before him, they mourn bitterly. Thou maist be affectionate in a sin, thinking it verily to be a dutie.
when he calls them to find pleasure, and to rejoice before him, they mourn bitterly. Thou Mayest be affectionate in a since, thinking it verily to be a duty.
when both together are our duty? and if so, how could Israel be reproved for their mourning, in the day of their rejoycing? since rejoycing is not as it should be without trembling;
when both together Are our duty? and if so, how could Israel be reproved for their mourning, in the day of their rejoicing? since rejoicing is not as it should be without trembling;
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In a Thanksgiving day we must rejoyce with trembling: in an Humiliation, we must tremble with rejoycing. Now Satans businesse is, to transport us beyond due bounds, by poysing our spirits most unto that whereof should be least,
In a Thanksgiving day we must rejoice with trembling: in an Humiliation, we must tremble with rejoicing. Now Satan business is, to transport us beyond due bounds, by poising our spirits most unto that whereof should be lest,
If you'l aske how much must there then be of trembling in our holy Feasts? or of rejoycing in our Fasts? I answer, just so much as makes us fitter for the due management of the present duty.
If You'll ask how much must there then be of trembling in our holy Feasts? or of rejoicing in our Fasts? I answer, just so much as makes us fitter for the due management of the present duty.
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SEventhly, The next meanes of this sort (that I shall name) is Satans plotting to lead us out of the way of true and reall grace, by the false guidance of seeming Grace.
SEventhly, The next means of this sort (that I shall name) is Satan plotting to led us out of the Way of true and real grace, by the false guidance of seeming Grace.
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the soule hath nothing to doe next, but to buy of Christ Gold tryed in the fire, and white Rayment, and Eyesalve, &c. that is, whatsoever a lost sinner needs in order to salvation, Rev. 3: 17. And Christ tearms are without monie, and without price, Isai. 55.1.
the soul hath nothing to do next, but to buy of christ Gold tried in the fire, and white Raiment, and Eyesalve, etc. that is, whatsoever a lost sinner needs in order to salvation, Rev. 3: 17. And christ terms Are without money, and without price, Isaiah 55.1.
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So then such a soule is immediately enjoyned upon its allegiance to God, whose Commandment it is, That we should believe, and upon righteous principles of Selfe-preservation, freely to take as the waters of life are freely tendred,
So then such a soul is immediately enjoined upon its allegiance to God, whose Commandment it is, That we should believe, and upon righteous principles of Self-preservation, freely to take as the waters of life Are freely tendered,
Wilt thou then, or wilt thou not? speake thou that needest a Christ, wilt thou have one? Oh! saith the soule, I would faine have a Christ, I need him, I see I am undone without him;
Wilt thou then, or wilt thou not? speak thou that Needest a christ, wilt thou have one? Oh! Says the soul, I would feign have a christ, I need him, I see I am undone without him;
as in him it was Policy: Thou call'st it Humility, but God calls it Pride, Rom. 10.3. They have not submitted to the righteousnesse of God; a sad word.
as in him it was Policy: Thou Callest it Humility, but God calls it Pride, Rom. 10.3. They have not submitted to the righteousness of God; a sad word.
Its meere pride, and stoutnesse, and high-spiritednesse, the wretched remainders of unbroken-heartednesse, (what ever Satan tells thee) that onely is humility, that makes thee intirely close with the Righteousness of faith, with Christs Righteousnesse, upon Christs own tearms.
Its mere pride, and stoutness, and high-spiritednesse, the wretched remainders of unbroken-heartednesse, (what ever Satan tells thee) that only is humility, that makes thee entirely close with the Righteousness of faith, with Christ Righteousness, upon Christ own terms.
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say you so, saith Satan? are you for light? i'le fit your turne by dressing my selfe as an Angell of light, 2 Cor. 11.13, 14. And thus by false glimmerings of the true,
say you so, Says Satan? Are you for Light? I'll fit your turn by dressing my self as an Angel of Light, 2 Cor. 11.13, 14. And thus by false glimmerings of the true,
When Satan had once observed that our Saviour kept so close to the guidance of scripture, Mat. 4.4. It is written, saith Christ, that man lives not by bread onely.
When Satan had once observed that our Saviour kept so close to the guidance of scripture, Mathew 4.4. It is written, Says christ, that man lives not by bred only.
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cast thy selfe downe, for it is written, he hath given his Angells charge to bear thee up, &c. abuse unsufferable • for hee leaves out that clause, that would have mar'd the logick of the temptation, viz. he shall keep thee in all thy waies;
cast thy self down, for it is written, he hath given his Angels charge to bear thee up, etc. abuse unsufferable • for he leaves out that clause, that would have marred the logic of the temptation, viz. he shall keep thee in all thy ways;
which casting himself down from the Pinacle, could not be. You have mention of some that wrest the Scriptures to their own perdition. 2. Pet. 3.16. They turne the Scriptures out of the way, that they themselves may with more security and freedom turn aside:
which casting himself down from the Pinnacle, could not be. You have mention of Some that wrest the Scriptures to their own perdition. 2. Pet. 3.16. They turn the Scriptures out of the Way, that they themselves may with more security and freedom turn aside:
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and ask them why they are so negligent in the weighty things of God and their own soules? Why? say they, doe not the Scriptures themselves teach as ( Ioh. 6.44.) that we cannot come to God, except he draw us:
and ask them why they Are so negligent in the weighty things of God and their own Souls? Why? say they, do not the Scriptures themselves teach as (John 6.44.) that we cannot come to God, except he draw us:
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If we should take never so much paines, all would do no good, Without him we can do nothing (as Joh. 15.5.) and would you not have us stay for his coming.
If we should take never so much pains, all would do no good, Without him we can do nothing (as John 15.5.) and would you not have us stay for his coming.
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Ask them, what will you make your prayers, your righteousnesse, your alms, your attendance upon the word, your duties, your Saviour? will you rest there? why? those as you have heard, are but part of the waies of the Wildernesse still.
Ask them, what will you make your Prayers, your righteousness, your alms, your attendance upon the word, your duties, your Saviour? will you rest there? why? those as you have herd, Are but part of the ways of the Wilderness still.
wash you, make you clean, Isa. 1.16. Cast away your transgressions, make you a new heart and a new spirit, why will you die, turn your selves and live you.
wash you, make you clean, Isaiah 1.16. Cast away your transgressions, make you a new heart and a new Spirit, why will you die, turn your selves and live you.
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and tell God that he is an austere Master, gathering where he did not sow, if he bid them do what the Scripture saith they cannot do; as that wicked servant.
and tell God that he is an austere Master, gathering where he did not sow, if he bid them do what the Scripture Says they cannot do; as that wicked servant.
Luk. 19.21, The later wil come, and boast, and glory in himselfe as that wicked Pharisee. Luk. 18.11. God, I thank thee, I have been, and I have done so, and so.
Luk. 19.21, The later will come, and boast, and glory in himself as that wicked Pharisee. Luk. 18.11. God, I thank thee, I have been, and I have done so, and so.
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and perhaps thought, managed them by Scripture, hee breaks out in a wretched rapture, If I (saith he) be deceived, decepisti ô Petre, decepisti ô Paule:
and perhaps Thought, managed them by Scripture, he breaks out in a wretched rapture, If I (Says he) be deceived, decepisti o Petre, decepisti o Paul:
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Peter and Paul had deceived him, Scripture had deceived him, &c. but amongst all the rest forgets that which was truest, that the Devill transformed into an Angell of light had deceived him.
Peter and Paul had deceived him, Scripture had deceived him, etc. but among all the rest forgets that which was Truest, that the devil transformed into an Angel of Light had deceived him.
as the Apostle saith of the Prophets. 1 Cor. 14.29. Let the Prophets speak two or three, and let the other judge, and ver. 32. The spirits of the Prophets are subject to the Prophets.
as the Apostle Says of the prophets. 1 Cor. 14.29. Let the prophets speak two or three, and let the other judge, and for. 32. The spirits of the prophets Are Subject to the prophets.
and lets hear what a third shall judge of them both, and surely if both kinds of Scriptures should seem to strive (as I may so say) a third would come in and say as he said (& vitulo tu dignus & ille est) both have wonne.
and lets hear what a third shall judge of them both, and surely if both Kinds of Scriptures should seem to strive (as I may so say) a third would come in and say as he said (& vitulo tu Dignus & Isle est) both have won.
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Read but Phil. 2.12.13 Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and and to doe of his own good pleasure.
Read but Philip 2.12.13 Work out your own salvation with Fear and trembling, for it is God that works in you both to will and and to doe of his own good pleasure.
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'Tis true say I, but again is it not written, therein thou shalt do all that thou hast to do? and hast thou nothing to do for a poor soul? hast thou a Family to provide for,
It's true say I, but again is it not written, therein thou shalt do all that thou hast to do? and hast thou nothing to do for a poor soul? hast thou a Family to provide for,
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& eat and drink it almost all away, rising that morning very late, (as having sate up very late the night before at work) and goe that night to bed very early (that they may be up soon on monday morning to follow the World.) They take their penniworths out of the sleep of their Apprentices all the week before,
& eat and drink it almost all away, rising that morning very late, (as having sat up very late the night before At work) and go that night to Bed very early (that they may be up soon on monday morning to follow the World.) They take their pennyworth out of the sleep of their Apprentices all the Week before,
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Again, as for those that live in the Country, and have other kind of affairs; they think if they wait but on the publick Ordinances they do hugely well, for,
Again, as for those that live in the Country, and have other kind of affairs; they think if they wait but on the public Ordinances they do hugely well, for,
much more require thee to pull thy poor soul out of the fire with fear and trembling? Thou thinkst it is fit to look after a dumb Creature that is gone astray upon the Lords day,
much more require thee to pull thy poor soul out of the fire with Fear and trembling? Thou Thinkest it is fit to look After a dumb Creature that is gone astray upon the lords day,
and to Bodies, and not to Souls? And thus you see how Satan makes it his businesse by Scripture-guidance, to bewilder soules; I could multiply instances. Alas!
and to Bodies, and not to Souls? And thus you see how Satan makes it his business by Scripture guidance, to bewilder Souls; I could multiply instances. Alas!
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Now because there's so much danger of being lost under a mistaken Scripture-guidance, I dare not leave the Saints without a word of serious Exhortation, that by frequent prayer they would effectually and frequently, put in suit that precious Scripture-promise concerning the holy Scripture-guide, Joh. 16.13.
Now Because there's so much danger of being lost under a mistaken Scripture guidance, I Dare not leave the Saints without a word of serious Exhortation, that by frequent prayer they would effectually and frequently, put in suit that precious Scripture-promise Concerning the holy Scripture-guide, John 16.13.
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The CHAP. XVII. Containes the third sort of bewildring meanes, viz. Darknesse, with foure generall Considerations concerning soules bewildred therein, applyed.
The CHAP. XVII. Contains the third sort of bewildering means, viz. Darkness, with foure general Considerations Concerning Souls bewildered therein, applied.
for a drunken sinner, is a notable resemblance of every bewildred sinner, see Isai. 19.14. They have caused Aegypt to erre, as a drunken man staggereth.
for a drunken sinner, is a notable resemblance of every bewildered sinner, see Isaiah 19.14. They have caused Egypt to err, as a drunken man staggereth.
the dark gives advantage hereunto, so Ephe. 5.8. You were darknesse sometimes, though now you are light in the Lord (therefore) walke (as who should say, it's good walking now. ) If our light be darknesse, sure our walk will be a Wildernesse.
the dark gives advantage hereunto, so Ephes 5.8. You were darkness sometime, though now you Are Light in the Lord (Therefore) walk (as who should say, it's good walking now.) If our Light be darkness, sure our walk will be a Wilderness.
And if his Gospel be hid in others, and they be lost, it will be by Satans blinding their eyes, lost the light of the glorious Gospell should come unto them, 2 Cor. 4.3, 4. Its Satans work then to casts mists,
And if his Gospel be hid in Others, and they be lost, it will be by Satan blinding their eyes, lost the Light of the glorious Gospel should come unto them, 2 Cor. 4.3, 4. Its Satan work then to Cast mists,
Now what darknesse is in Naturalls, that ignorance is in Spiritualls: And as Darknesse bewilders Travelling persons outwardly, so Ignorance bewilders travelling soules, Rom. 3.12. They are all gone out of the way:
Now what darkness is in Naturals, that ignorance is in Spirituals: And as Darkness bewilders Traveling Persons outwardly, so Ignorance bewilders traveling Souls, Rom. 3.12. They Are all gone out of the Way:
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Why? What's the reason? verse 11. There's none that understandeth, verse 17. The way of peace they have not known: so Heb. 3.10. They do alwaie erre in their heart (and what's the reason still?) and they have not known my waies.
Why? What's the reason? verse 11. There's none that understands, verse 17. The Way of peace they have not known: so Hebrew 3.10. They do alway err in their heart (and what's the reason still?) and they have not known my ways.
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Verily, all the notionall knowledge, and brain-light in the world, is little better then darknesse, if not darknesse according to that intimation of Christs, Mat. 6.23. If the light that is in thee be darknesse, how great will that darknesse be? and I would have you know, that all the knowledge the head can hold, is not enough to disentangle the bewildrings of the heart.
Verily, all the notional knowledge, and brain-light in the world, is little better then darkness, if not darkness according to that intimation of Christ, Mathew 6.23. If the Light that is in thee be darkness, how great will that darkness be? and I would have you know, that all the knowledge the head can hold, is not enough to disentangle the bewildrings of the heart.
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You have a strange passage, Mar. 12. by the way, the Pharisees and Sadduces too were such knowing men, hat they had exquisite Observations upon the Scriptures, they could quote them,
You have a strange passage, Mar. 12. by the Way, the Pharisees and Sadducees too were such knowing men, hat they had exquisite Observations upon the Scriptures, they could quote them,
You [ that is, you Sadduces, that can quote Scripture, and argue out of it ] do erre [ that is, are out of the way ] not knowing the Scriptures: Here ignorance,
You [ that is, you Sadducees, that can quote Scripture, and argue out of it ] do err [ that is, Are out of the Way ] not knowing the Scriptures: Here ignorance,
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or spirituall darknesse, is made the very cause of spiritual be wildrings. On this Theme, as mainly necessary, I shall somewhat insist, and propound some particulars;
or spiritual darkness, is made the very cause of spiritual be wildrings. On this Theme, as mainly necessary, I shall somewhat insist, and propound Some particulars;
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Those that are bewildred in the dark, they are they know not where, they go they know not whither, they stumble they know not at what, they fall they know not when:
Those that Are bewildered in the dark, they Are they know not where, they go they know not whither, they Stumble they know not At what, they fallen they know not when:
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Thus God demands, 1 Cor. 1.20. Where is the Wise? where is the Scribe? where is the Disputer of this world? Where? Why? the wise man is at the Councill, you will say:
Thus God demands, 1 Cor. 1.20. Where is the Wise? where is the Scribe? where is the Disputer of this world? Where? Why? the wise man is At the Council, you will say:
saith God, Where are the wise men &c. I will warrant you, they thought they could give a very full answer, a very faire and prudent account hereof, where they were, what they were doing,
Says God, Where Are the wise men etc. I will warrant you, they Thought they could give a very full answer, a very fair and prudent account hereof, where they were, what they were doing,
Secondly, Those that are bewildred in the dark, they goe they know not whither, Joh. 12.35. He that walketh in the dark, knowes not whither he goes: so 1 Jo. 2.11. He walketh in darknesse, and knoweth not whither be goes, because the darknesse hath blinded his eyes:
Secondly, Those that Are bewildered in the dark, they go they know not whither, John 12.35. He that walks in the dark, knows not whither he Goes: so 1 John 2.11. He walks in darkness, and Knoweth not whither be Goes, Because the darkness hath blinded his eyes:
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then let me aske you this day, and let your Consciences answer, Whither away so fast? sirs, where are you going, you that make such hast after your pleasures, such hast to be rich? where are you going? to Hell or Heaven? to God or the Devill? Oh! where will you lye down at night? where will you lodge when you come to dye? you that are so hasty in your journey, that you can't stay to bait at a Lecture, where doe you think you shall lodge at night, that you make so much hast now? That's a sad demand, Isai. 10.3. What will you do in the day of Visitation, and where will you leave your glory? saith God.
then let me ask you this day, and let your Consciences answer, Whither away so fast? Sirs, where Are you going, you that make such haste After your pleasures, such haste to be rich? where Are you going? to Hell or Heaven? to God or the devil? Oh! where will you lie down At night? where will you lodge when you come to die? you that Are so hasty in your journey, that you can't stay to bait At a Lecture, where do you think you shall lodge At night, that you make so much haste now? That's a sad demand, Isaiah 10.3. What will you do in the day of Visitation, and where will you leave your glory? Says God.
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it is yet that which they glory in, as one in his Pride, another in his unrighteous Mammon, a third in his profusenesse, &c. Every Traveller upon the Road of this World, hath a truss behind him of that which hee counts his glory:
it is yet that which they glory in, as one in his Pride, Another in his unrighteous Mammon, a third in his profuseness, etc. Every Traveller upon the Road of this World, hath a truss behind him of that which he counts his glory:
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because there is no light in him. And this you shall find expresly of sinne too, Prov. 4.19. The way of the wicked is as darknesse, they know not at what they stumble.
Because there is no Light in him. And this you shall find expressly of sin too, Curae 4.19. The Way of the wicked is as darkness, they know not At what they Stumble.
and yet I believe you have not known at what you have so stumbled. Ile instance therefore in two things. 1. Gods Works. 2, His. Word. God in his Works: Christ in his Word.
and yet I believe you have not known At what you have so stumbled. I'll instance Therefore in two things. 1. God's Works. 2, His. Word. God in his Works: christ in his Word.
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I tell you, you stumble over your very Tables which your bread stands upon, over your very Beds that your bodies lye upon, over your very Houses that you dwell in, &c. and this I feare you have not known, Isai. 5.12. They (he speakes of rich voluptuous ones) consider not Gods works, nor the operations of his hands, and what's the reason, verse 13. They are without knowledge (i. e.
I tell you, you Stumble over your very Tables which your bred Stands upon, over your very Beds that your bodies lie upon, over your very Houses that you dwell in, etc. and this I Fear you have not known, Isaiah 5.12. They (he speaks of rich voluptuous ones) Consider not God's works, nor the operations of his hands, and what's the reason, verse 13. They Are without knowledge (i. e.
for verse 14. Therefore Hell hath enlarged her selfe, and opened her mouth without measure, and their glory, and their multitude, and he that rejoyceth, shall descend into it.
for verse 14. Therefore Hell hath enlarged her self, and opened her Mouth without measure, and their glory, and their multitude, and he that Rejoiceth, shall descend into it.
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but thus much I know, that they are too many as a stone to stumble at (who know not that the goodnesse of God (in them) should lead us to repentance, (as Rom. 2.4.
but thus much I know, that they Are too many as a stone to Stumble At (who know not that the Goodness of God (in them) should led us to Repentance, (as Rom. 2.4.
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and faith, and obedience, &c. You have stumbled, to wit, the day wherein you shall be made sensible of the wounds and bruises that now are in your Consciences;
and faith, and Obedience, etc. You have stumbled, to wit, the day wherein you shall be made sensible of the wounds and bruises that now Are in your Consciences;
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Peter tells you, 1 Pet. 2.7. That to them that believe Christ is precious, but unto them that are disobedient, verse 8. he is a stone of stumbling, and a Rock of offence, even to them which stumble at the Word, as 1 Cor. 1.23. Christ crucified to the Jews, is a stumbling block.
Peter tells you, 1 Pet. 2.7. That to them that believe christ is precious, but unto them that Are disobedient, verse 8. he is a stone of stumbling, and a Rock of offence, even to them which Stumble At the Word, as 1 Cor. 1.23. christ Crucified to the jews, is a stumbling block.
I believe when the foole was that night cast into Hell, he could not but be in a more sad extasie than one that should of the suddaine tumble into a Lyons Den.
I believe when the fool was that night cast into Hell, he could not but be in a more sad ecstasy than one that should of the sudden tumble into a Lyons Den.
Because they had gone away from God, verse 6. Thus Isa. 47. They were perverted, verse 10. therefore, saith God, evill shall come upon thee, that thou shalt not know whence it riseth,
Because they had gone away from God, verse 6. Thus Isaiah 47. They were perverted, verse 10. Therefore, Says God, evil shall come upon thee, that thou shalt not know whence it Riseth,
and mischiefe that thou shalt not be able to put off, and desolation shall come upon thee suddainly that thou shalt not know. So likewise, Isa. 30.10. You have them turned out of the way, and verse 11. trusting in such perversenesse; verse 12. and therefore iniquity (saith God) shall be to you, as a breach swelling in an high wall, ready to fall, whose breaking forth commeth suddainly at an instant.
and mischief that thou shalt not be able to put off, and desolation shall come upon thee suddenly that thou shalt not know. So likewise, Isaiah 30.10. You have them turned out of the Way, and verse 11. trusting in such perverseness; verse 12. and Therefore iniquity (Says God) shall be to you, as a breach swelling in an high wall, ready to fallen, whose breaking forth comes suddenly At an instant.
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Is it so, that soules are usually so blind, because of spirituall darknesse, that they know not where they are, whither they are a going, what it is they stumble at,
Is it so, that Souls Are usually so blind, Because of spiritual darkness, that they know not where they Are, whither they Are a going, what it is they Stumble At,
so bewildred in the dark, Luk. 1.78, 79. Through the tender mercy of our God, the day-spring from on high hath visited us (that's Christ in the Gospell) to give light to them that sit in darknesse,
so bewildered in the dark, Luk. 1.78, 79. Through the tender mercy of our God, the dayspring from on high hath visited us (that's christ in the Gospel) to give Light to them that fit in darkness,
Is it a small thing to you, that he should appoint this, and that man to shew you the way of salvation? as they say, Act. 16.17. if it be, yet think it not a light matter, that the light himselfe is come to bee your guide:
Is it a small thing to you, that he should appoint this, and that man to show you the Way of salvation? as they say, Act. 16.17. if it be, yet think it not a Light matter, that the Light himself is come to be your guide:
Christ is come into the darksome wildernesse of the wicked World, and now take heed of loving your darkness rather then light, for Jesus himself saith, Joh. 12.35, 36. Yet a little while the light is with you, walk whilst you have the light, lest darkness come upon you:
christ is come into the darksome Wilderness of the wicked World, and now take heed of loving your darkness rather then Light, for jesus himself Says, John 12.35, 36. Yet a little while the Light is with you, walk while you have the Light, lest darkness come upon you:
Thus have you heard in some generall Considerations, how bewildring spirituall darknesse is: I shall conclude them with an Observation from the form of the expression, Jer. 2.31. Have I been a Wildernesse to Israel? a land of darkness? When ever Satan leads you into a Land of Darknesse, he leads you therein into a Wildernesse. Thus in the generall.
Thus have you herd in Some general Considerations, how bewildering spiritual darkness is: I shall conclude them with an Observation from the from of the expression, Jer. 2.31. Have I been a Wilderness to Israel? a land of darkness? When ever Satan leads you into a Land of Darkness, he leads you therein into a Wilderness. Thus in the general.
First, The darknesse of sencelesse stupidity, and sottish ignorance. It may well be called darknesse, and you know 'tis a bewildring darknesse, Isai. 1.3.
First, The darkness of senseless stupidity, and sottish ignorance. It may well be called darkness, and you know it's a bewildering darkness, Isaiah 1.3.
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but Beasts, if they be in the Wildernesse, if danger approaches, if the Lyon roars, they have knowledge to runne for it, to change their place, posture, and condition:
but Beasts, if they be in the Wilderness, if danger Approaches, if the lion roars, they have knowledge to run for it, to change their place, posture, and condition:
and in the same posture they were in, even in the Wildernesse of sinne still; and this is the reason they are blockishly ignorant and stupid, as to spiritual things.
and in the same posture they were in, even in the Wilderness of sin still; and this is the reason they Are blockishly ignorant and stupid, as to spiritual things.
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Now unto what shall I liken the people of this Generation? 'tis even like unto Aegypt, Exod. 10.21, 23. There was a thick darknesse, darkness that might be felt,
Now unto what shall I liken the people of this Generation? it's even like unto Egypt, Exod 10.21, 23. There was a thick darkness, darkness that might be felt,
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so that though they be in an Aegypt, in a Wildernesse, they stirre not, because it is a Land of darkness: wretched hearts that mind onely to day, what they shall eate, and what they shall drink, and wherewith they shall be cloathed (and perhaps scarce that) but how to arise spiritually from the place they sit in, the condition that their soules are in, verily hereunto they have no knowledge:
so that though they be in an Egypt, in a Wilderness, they stir not, Because it is a Land of darkness: wretched hearts that mind only to day, what they shall eat, and what they shall drink, and wherewith they shall be clothed (and perhaps scarce that) but how to arise spiritually from the place they fit in, the condition that their Souls Are in, verily hereunto they have no knowledge:
and thus they sit in darkness, and in the shadow of death, Luk. 1.79. They sit in darknesse, and though the shadow of death be there, yet 'tis darknesse,
and thus they fit in darkness, and in the shadow of death, Luk. 1.79. They fit in darkness, and though the shadow of death be there, yet it's darkness,
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But unto such, if there be any here, let me tenderly speake as Paul, Rom. 13.12. v. 11. Know ye the time, that it is now high time to awake out of s••p,
But unto such, if there be any Here, let me tenderly speak as Paul, Rom. 13.12. v. 11. Know you the time, that it is now high time to awake out of s••p,
But if you will not, let me tell you, as the Father told those painted and spotted Ladies of his time, that God would not know or acknowledge them for his Creatures in the Great day, because he made them of another colour, and without those Spots.
But if you will not, let me tell you, as the Father told those painted and spotted Ladies of his time, that God would not know or acknowledge them for his Creatures in the Great day, Because he made them of Another colour, and without those Spots.
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The second sort of Darknesse, and that is Inconsideratenesse. You have this with the other, Isai. 1.3. Israel doth not know, my people doth not consider.
The second sort of Darkness, and that is Inconsiderateness. You have this with the other, Isaiah 1.3. Israel does not know, my people does not Consider.
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And when shall hee doe it? verse 25. He shall overturn them in the night, and why doth he doe it? verse 27. Because they turned back from him, and would not consider any of his waies.
And when shall he do it? verse 25. He shall overturn them in the night, and why does he do it? verse 27. Because they turned back from him, and would not Consider any of his ways.
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I have observed that very few, either of the richest of all, or poorest of all, ever come to get out of the Wildernesse; (but it is a middle sort of persons) what is the reason? Why, the very poore know not,
I have observed that very few, either of the Richest of all, or Poorest of all, ever come to get out of the Wilderness; (but it is a middle sort of Persons) what is the reason? Why, the very poor know not,
Now this is here said of the Inconsiderate Great ones (as was proved before of the bruitish poor ones) that they also perish in the Dark, in the night the are overturned, verse 25. If Inconsideratenesse then be such a bewildring night of darknesse, 'tis no wonder that the Lord doth so perswade us to consider our works,
Now this is Here said of the Inconsiderate Great ones (as was proved before of the brutish poor ones) that they also perish in the Dark, in the night the Are overturned, verse 25. If Inconsiderateness then be such a bewildering night of darkness, it's no wonder that the Lord does so persuade us to Consider our works,
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Oh! Satan cannot •ndure that thou shouldst consider the way of life. Hence also those Counsells, Prov. 4.26. Ponder the path of thy feet, &c. Eccles. 5.1. Keep thy feet, &c. and offer not the sacrifice of fooles, for they consider not that they do evill.
Oh! Satan cannot •ndure that thou Shouldst Consider the Way of life. Hence also those Counsels, Curae 4.26. Ponder the path of thy feet, etc. Eccles. 5.1. Keep thy feet, etc. and offer not the sacrifice of Fools, for they Consider not that they do evil.
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'Tis want of consideration, that makes soules to lose their footing, their ground, their way; but ponder the path of thy feet, and thy waies shall be established, Prov. 4.26.
It's want of consideration, that makes Souls to loose their footing, their ground, their Way; but ponder the path of thy feet, and thy ways shall be established, Curae 4.26.
So that inconsideratenesse is as Darknesse; yea, and it is a bewildring darknesse. Let me perswade you therefore, that are intelligent to one step forwarder;
So that inconsiderateness is as Darkness; yea, and it is a bewildering darkness. Let me persuade you Therefore, that Are intelligent to one step forwarder;
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I meane to be advised, to ponder and lay to heart, the things that you know belong unto your peace. How many soules continue lost under the means of knowledge, in the darksome wildernesse of inadvertency and non-consideration? I have considered my waies,
I mean to be advised, to ponder and lay to heart, the things that you know belong unto your peace. How many Souls continue lost under the means of knowledge, in the darksome Wilderness of inadvertency and nonconsideration? I have considered my ways,
First, That though they consider not their owne waies, yet they are considered, for God ponders them, Prov. 21.2. Every way of man is right in his own eyes, but the Lord ponders the hearts.
First, That though they Consider not their own ways, yet they Are considered, for God ponders them, Curae 21.2. Every Way of man is right in his own eyes, but the Lord ponders the hearts.
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Secondly, God will make the most inconsiderate heart amongst you, perfectly to consider another day, Jer. 23.18. Who hath stood in the counsel of the Lord, and hath perceived and heard his word? Who hath marked his word and heard it? there's his challenge of their inconsideratenesse;
Secondly, God will make the most inconsiderate heart among you, perfectly to Consider Another day, Jer. 23.18. Who hath stood in the counsel of the Lord, and hath perceived and herd his word? Who hath marked his word and herd it? there's his challenge of their inconsiderateness;
but what followes, verse 20? In the latter dayes you shall consider it perfectly. You have heard of Inconsideratenesse in what they know of the things of God. The
but what follows, verse 20? In the latter days you shall Consider it perfectly. You have herd of Inconsiderateness in what they know of the things of God. The
Now men in the state of lost nature, are called NONLATINALPHABET, Rom. 1. and NONLATINALPHABET, Unreasonable, or absurd men, 2 Thes. 3, 2. Men, whom no Arguments from any Logical Topicks, are able to perswade.
Now men in the state of lost nature, Are called, Rom. 1. and, Unreasonable, or absurd men, 2 Thebes 3, 2. Men, whom no Arguments from any Logical Topicks, Are able to persuade.
Now marke such kind of Spirits, as when they knew God, yet would not bee perswaded to glorifie him as God, as you have it charged upon them, Rom. 1.21. 'Tis said in the same verse, That their foolish heart was darkned:
Now mark such kind of Spirits, as when they knew God, yet would not be persuaded to Glorify him as God, as you have it charged upon them, Rom. 1.21. It's said in the same verse, That their foolish heart was darkened:
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As one that I once heard of, that in discourse was directed to a place of Scripture, that spake point-blank against him, saith he, I can't find such a place:
As one that I once herd of, that in discourse was directed to a place of Scripture, that spoke point-blank against him, Says he, I can't find such a place:
And my Brethren, if God shall (as he surely will (aske them at the great Day, Did not I call you by such a Ministry, and such a Minister, by such and such a Sermon; and did not I tell you what would come on't.
And my Brothers, if God shall (as he surely will (ask them At the great Day, Did not I call you by such a Ministry, and such a Minister, by such and such a Sermon; and did not I tell you what would come oned.
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Hell, and Wrath, and eternall ruine, if you came not in? Oh! the poor soule trembling and astonished, will answer in that day, yes, Lord thou didst so, but truly Lord we did not believe thee;
Hell, and Wrath, and Eternal ruin, if you Come not in? Oh! the poor soul trembling and astonished, will answer in that day, yes, Lord thou didst so, but truly Lord we did not believe thee;
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but when he calls, they refuse, when he stretches out his hand, no man regardeth, Prov. 1.23, 24. And therefore though he calleth from Lebanon, from Amanah, from Shenir, and Hermon; yet they continue through their unperswasiblensse, in the Lyons Dens,
but when he calls, they refuse, when he stretches out his hand, no man Regardeth, Curae 1.23, 24. And Therefore though he calls from Lebanon, from Amanah, from Shenir, and Hermon; yet they continue through their unperswasiblensse, in the Lyons Dens,
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To what shall I liken a presuming sinner? 'Tis even that beast, which when he is in danger of being seized on by the Lyon as his prey, runnes his head presently into a bush,
To what shall I liken a presuming sinner? It's even that beast, which when he is in danger of being seized on by the lion as his prey, runs his head presently into a bush,
and therefore they presume that the Lord takes no notice of them, and this verily is the very nature of presumption, Psa. 73.11. They say, how doth God know? and is there any knowledge in the most high? Psa. 64.5. They commune of laying snares privily, they say, Who shall see them? Wretches!
and Therefore they presume that the Lord Takes no notice of them, and this verily is the very nature of presumption, Psa. 73.11. They say, how does God know? and is there any knowledge in the most high? Psa. 64.5. They commune of laying snares privily, they say, Who shall see them? Wretches!
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In such a darksome bush shal a presumptuous sinner be caught, instead of being hid, and be destroyed instead of being secured; for Psa. 139.12. The darknesse hideth not from God, but the night shines as the daie, the darkness and the light are both alike unto him.
In such a darksome bush shall a presumptuous sinner be caught, instead of being hid, and be destroyed instead of being secured; for Psa. 139.12. The darkness Hideth not from God, but the night shines as the day, the darkness and the Light Are both alike unto him.
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Fifthly, Despair is also a bewildring darknesse utterly obstructive to conversion. Presumptions product commonly is Despaire, and well may they goe together; like Egge, like Bird.
Fifthly, Despair is also a bewildering darkness utterly obstructive to conversion. Presumptions product commonly is Despair, and well may they go together; like Egg, like Bird.
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and this is called (which is pat to our purpose) a walking in darknesse, Isai. 50.10. Who is there among you that feareth the Lord, &c. that walketh in darkness, and hath no light, &c. That is clearly and eminently to be understood of the darknesse of black dispaire.
and this is called (which is pat to our purpose) a walking in darkness, Isaiah 50.10. Who is there among you that fears the Lord, etc. that walks in darkness, and hath no Light, etc. That is clearly and eminently to be understood of the darkness of black despair.
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He calls the Devills immediately, verse 12. The Rulers of the darkness. As a Commander would order such and such a Party for one place, such an one for another, a Forlorn-hope, a Left-wing, a Right-wing, a Reserve, &c. So doth Satan Marshall and order various darknesses to undoe poore soules,
He calls the Devils immediately, verse 12. The Rulers of the darkness. As a Commander would order such and such a Party for one place, such an one for Another, a Forlorn-hope, a Left-wing, a Right-wing, a Reserve, etc. So does Satan Marshal and order various Darknesses to undo poor Souls,
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or if ever Presumption leaves them, that cursed despaire may seize upon them, for he is NONLATINALPHABET, the great Ruler, or Generall, or Commander of Darkness. CHAP. XIX. Containes the second sort of bewildring darknesse, viz In conversion, whereof three kinds.
or if ever Presumption leaves them, that cursed despair may seize upon them, for he is, the great Ruler, or General, or Commander of Darkness. CHAP. XIX. Contains the second sort of bewildering darkness, videlicet In conversion, whereof three Kinds.
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The first view that soules have of God, is as if his waies were a Wildernesse, a Land of darknesse, and it is the pleasure of God it should be so, Hos. 2.14. I will allure her, and bring her into the wildernesse, (that's a dark dispensation indeed) Oh! but then, saith God, I will speak, comfortably to her.
The First view that Souls have of God, is as if his ways were a Wilderness, a Land of darkness, and it is the pleasure of God it should be so, Hos. 2.14. I will allure her, and bring her into the Wilderness, (that's a dark Dispensation indeed) Oh! but then, Says God, I will speak, comfortably to her.
I will bring you out of the people, and ver. 35. I will bring you into the wilderness of the people, and there will I plead with you face to face, and verse 37. I will cause you to passe under the Rod, and bring you into the bond of the Covenant, and verse 38. I will purge out the Rebels from among you.
I will bring you out of the people, and ver. 35. I will bring you into the Wilderness of the people, and there will I plead with you face to face, and verse 37. I will cause you to pass under the Rod, and bring you into the bound of the Covenant, and verse 38. I will purge out the Rebels from among you.
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and to bring them, as Israel in the Wildernesse, into a new bond of Covenant ) and to purge out the Rebells, &c. that is, by making sinne (the hearts rebellion) a bitterness to their soules, to give Corruption a Deaths-wound in their soules.) As God of old by bringing Israel into the Wildernesse, thereby first brought them out of Aegypt,
and to bring them, as Israel in the Wilderness, into a new bound of Covenant) and to purge out the Rebels, etc. that is, by making sin (the hearts rebellion) a bitterness to their Souls, to give Corruption a Death's wound in their Souls.) As God of old by bringing Israel into the Wilderness, thereby First brought them out of Egypt,
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for if he find a Convert perverting his way, he will make him know, that he wae againe in the Wilderness, by bringing him back by an Hedge of thornes, and by setting darkness in his paths, and fencing up his waie that he cannot pass;
for if he find a Convert perverting his Way, he will make him know, that he uvae again in the Wilderness, by bringing him back by an Hedge of thorns, and by setting darkness in his paths, and fencing up his Way that he cannot pass;
therefore wonder not at the Thornes, Hos. 2.6, 7. or the Wilderness, verse 14. Onely as you know how busie Satan was to lead them (whilest they were in that Wildernesse) into temptation; (so that it is called, The day of temptation in the wilderness, Heb. 3.8.) So verily will he be sure exceedingly to endeavour to make this time of thy being led into the Wilderness of Gods owne providing,
Therefore wonder not At the Thorns, Hos. 2.6, 7. or the Wilderness, verse 14. Only as you know how busy Satan was to led them (whilst they were in that Wilderness) into temptation; (so that it is called, The day of temptation in the Wilderness, Hebrew 3.8.) So verily will he be sure exceedingly to endeavour to make this time of thy being led into the Wilderness of God's own providing,
as to have exceeding darke thoughts of our selves, to passe darke sentences upon our selves, to take up dark resolves concerning and against our selves,
as to have exceeding dark thoughts of our selves, to pass dark sentences upon our selves, to take up dark resolves Concerning and against our selves,
When the terrours of the Law, joyne with the serious sense of sinne, and these surround the soul, this is the entangling killing wildernesse, the dark valley of the shadow of death.
When the terrors of the Law, join with the serious sense of sin, and these surround the soul, this is the entangling killing Wilderness, the dark valley of the shadow of death.
Consult with Paul, who tells you here, that he was deceived, but doth not tell you wherein, 1 Tim. 1.15. Christ came to save sinners (saith he) of whom I am chiefe.
Consult with Paul, who tells you Here, that he was deceived, but does not tell you wherein, 1 Tim. 1.15. christ Come to save Sinners (Says he) of whom I am chief.
What sinne against such meanes as I? against such light as I? against such mercies as I? against such calls of Grace as I? Oh! never any one sinned as I have done.
What sin against such means as I? against such Light as I? against such Mercies as I? against such calls of Grace as I? Oh! never any one sinned as I have done.
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Now this is one bewildring darknesse• in the fence of sinne, which may more humble then hurt you, I would many were allured into this wilderness this day.
Now this is one bewildering darknesse• in the fence of sin, which may more humble then hurt you, I would many were allured into this Wilderness this day.
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by night he was faine to have constant company, and Candles burning with him, and it would frequently cry out, That now the Devill was ready to seize on him:
by night he was feign to have constant company, and Candles burning with him, and it would frequently cry out, That now the devil was ready to seize on him:
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I being little was left in the roome, when the Minister and he were together, Oh! it would have broken any heart that had the least of tendernesse, to see the poore man, what paines he tooke to load himselfe with misery,
I being little was left in the room, when the Minister and he were together, Oh! it would have broken any heart that had the least of tenderness, to see the poor man, what pains he took to load himself with misery,
and aggravated it, what a man David was, of what profession, under what mercies, &c. and what a man Uriah was, a godly man, a faithfull subject, a publique spirited man, &c. and what a murther it was:
and aggravated it, what a man David was, of what profession, under what Mercies, etc. and what a man Uriah was, a godly man, a faithful Subject, a public spirited man, etc. and what a murder it was:
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and there came by the Chamber doore, a man of the house that hearing some stirring there, asked her (it being very dark) whether she was there or no, calling her by her name, she being unwilling that hee should know that she used to be there, of the suddaine answered, that it was not she;
and there Come by the Chamber door, a man of the house that hearing Some stirring there, asked her (it being very dark) whither she was there or not, calling her by her name, she being unwilling that he should know that she used to be there, of the sudden answered, that it was not she;
I have heard such language, and now the soule's at an utter loss: Oh! I shall verily die in my sinnes, Jer. 15.18. My pain is perpetuall, and my wound incurable.
I have herd such language, and now the soul's At an utter loss: Oh! I shall verily die in my Sins, Jer. 15.18. My pain is perpetual, and my wound incurable.
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Thus poore ones in this darksome wildernesse, do resolve concerning themselves. 4ly, From dark Resolves concerning themselves, they sometimes pass to darker resolutions with themselves.
Thus poor ones in this darksome Wilderness, do resolve Concerning themselves. 4ly, From dark Resolves Concerning themselves, they sometime pass to Darker resolutions with themselves.
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but even almost, I will be damned. There's no comfort for me, and I will take no comfort to me, Jer. 15.18. My pain is perpetuall, and my wound incurable, which refuseth to be healed.
but even almost, I will be damned. There's no Comfort for me, and I will take no Comfort to me, Jer. 15.18. My pain is perpetual, and my wound incurable, which Refuseth to be healed.
as for soules that have a long time said, that there is no mercy or comfort that belongs unto them, there is a kind of spirituall pride in the lowest ebbe of very despaire, they have so long said that they shall perish, that when they begin through mercy to be better perswaded, they are very loath to think that it shall be otherwise, and so refuse to be healed: so Asaph, Psal. 77.2. My sore ran in the night, and ceased not, my soul refused to be comforted.
as for Souls that have a long time said, that there is no mercy or Comfort that belongs unto them, there is a kind of spiritual pride in the lowest ebb of very despair, they have so long said that they shall perish, that when they begin through mercy to be better persuaded, they Are very loath to think that it shall be otherwise, and so refuse to be healed: so Asaph, Psalm 77.2. My soar ran in the night, and ceased not, my soul refused to be comforted.
Sometimes poore soules in this darksome wilderness, are ready to be of his minde and vote, who desired that he might be in Hell, that he might know the worst of his torment:
Sometime poor Souls in this darksome Wilderness, Are ready to be of his mind and vote, who desired that he might be in Hell, that he might know the worst of his torment:
BUt secondly, There are attending upon conversion bewildring darknesses, as relating to God, Dark thoughts concerning the Purposes, the Thoughts, the Providences, the Justice and mercy of God towards us.
BUt secondly, There Are attending upon conversion bewildering Darknesses, as relating to God, Dark thoughts Concerning the Purposes, the Thoughts, the Providences, the justice and mercy of God towards us.
My Brethren, I know it is the great duty of every Saint, to give all diligence to make their calling and election sure, and so saith the Apostle, 2 Pet. 1.16.
My Brothers, I know it is the great duty of every Saint, to give all diligence to make their calling and election sure, and so Says the Apostle, 2 Pet. 1.16.
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You'l say, the Apostle bids us to examine our selves upon such terms, 2 Cor. 13.5. Know ye not your selves, how that Jesus Christ is in you, except you be Reprobates? the word i• NONLATINALPHABET.
You'll say, the Apostle bids us to examine our selves upon such terms, 2 Cor. 13.5. Know you not your selves, how that jesus christ is in you, except you be Reprobates? the word i•.
Is this thine argument? truly then thou must also say, that there was a time when Paul was a Reprobate (that spake it) for there was a time when Christ was not in Paul: Yea, that the Saints that are in heaven were once Reprobates;
Is this thine argument? truly then thou must also say, that there was a time when Paul was a Reprobate (that spoke it) for there was a time when christ was not in Paul: Yea, that the Saints that Are in heaven were once Reprobates;
You have in your Town an hundred shifts by a Benefactors will, to be dealt forth to an hundred poor men and women, whom the Trustees shall choose out of all the poor.
You have in your Town an hundred shifts by a Benefactors will, to be dealt forth to an hundred poor men and women, whom the Trustees shall choose out of all the poor.
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They are chosen before the Dole, which is to be at twice, and in two severall places, some to be distributed in the fore-noon, at one place of concourse;
They Are chosen before the Dole, which is to be At twice, and in two several places, Some to be distributed in the forenoon, At one place of concourse;
So then my conclusion is, that whatever thy Conversation hath been, it is not for thee to conclude (if now thine heart be in any measure inclined towards God) that thou art a Reprobate, onely let prophane and impenitent ones know, that I speak to poor distracted Consciences this day.
So then my conclusion is, that whatever thy Conversation hath been, it is not for thee to conclude (if now thine heart be in any measure inclined towards God) that thou art a Reprobate, only let profane and impenitent ones know, that I speak to poor distracted Consciences this day.
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Ans. I do seriously believe, that if Davids murther with Adultery, and Peters deniall had been committed by thee, thou wouldst have thought (as I believe they did) that they were the greatest sins in the world;
Ans. I do seriously believe, that if Davids murder with Adultery, and Peter's denial had been committed by thee, thou Wouldst have Thought (as I believe they did) that they were the greatest Sins in the world;
2. Oh! but my sin hath been against light of Conscience, against profession of God, against vowes, and Covenants &c. my sins admit of all manner of aggravations, therefore I am a reprobate.
2. Oh! but my since hath been against Light of Conscience, against profession of God, against vows, and Covenants etc. my Sins admit of all manner of aggravations, Therefore I am a Reprobate.
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Thirdly, Oh but mine whole Conversation hath been a very trade of sinning, I have done evills over and over, again and again, even as I could, with both hands greedily, even unto this end of my dayes;
Thirdly, O but mine Whole Conversation hath been a very trade of sinning, I have done evils over and over, again and again, even as I could, with both hands greedily, even unto this end of my days;
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'tis said, that both the Thieves (at first) reviled Christ, and cast the blasphemous reproaches of the wicked multitude into Christs teeth, Mat. 27.44.
it's said, that both the Thieves (At First) reviled christ, and cast the blasphemous Reproaches of the wicked multitude into Christ teeth, Mathew 27.44.
and saith Christ unto him, Verily this day thou shalt be with me in Paradice, Luk. 23.39, 40, 41, 42, 43. Therefore he was Elected, and therefore thou canst not hence conclude, that thou art a Reprobate, as opposite to Elect;
and Says christ unto him, Verily this day thou shalt be with me in Paradise, Luk. 23.39, 40, 41, 42, 43. Therefore he was Elected, and Therefore thou Canst not hence conclude, that thou art a Reprobate, as opposite to Elect;
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My brethren, they are such among you, that fear the Lord, and obey the voyce of his servants, that walk in this darknesse and see no light, Isa. 50.10. I remember once I was in discourse with a poore woman, whose whole complaint against her selfe was in conclusion this;
My brothers, they Are such among you, that Fear the Lord, and obey the voice of his Servants, that walk in this darkness and see no Light, Isaiah 50.10. I Remember once I was in discourse with a poor woman, whose Whole complaint against her self was in conclusion this;
I asked her why she concluded so hardly against God, and her selfe, that whatever God had done as to others (whose mercy to others she was wrapt up in the admiration of) God had cast her away? I asked her if she were resolved to harbour sin,
I asked her why she concluded so hardly against God, and her self, that whatever God had done as to Others (whose mercy to Others she was wrapped up in the admiration of) God had cast her away? I asked her if she were resolved to harbour since,
These are the souls I speake unto, that are under this bewildring temptation, because of their darkness in respect of the purposes of God, of whom I am bold to conclude, that though they bee their own Reprobates, yet are they none of Gods.
These Are the Souls I speak unto, that Are under this bewildering temptation, Because of their darkness in respect of the Purposes of God, of whom I am bold to conclude, that though they be their own Reprobates, yet Are they none of God's
Now when once poore soules come to harbour those sad thoughts, that I have spoken of against themselves, they are much in the dark concerning Gods thoughts, being wholly disposed to measure Gods thoughts by their own.
Now when once poor Souls come to harbour those sad thoughts, that I have spoken of against themselves, they Are much in the dark Concerning God's thoughts, being wholly disposed to measure God's thoughts by their own.
When David brings lame creeple Mephibosheth to eat bread at his own table, 2 Sam. 9.7. He can't be perswaded that he means as he saith, that he should eat bread alwaies there, ver. 8. What is thy servant, that thou shouldest looke on such a dead Dog as I am.
When David brings lame creeple Mephibosheth to eat bred At his own table, 2 Sam. 9.7. He can't be persuaded that he means as he Says, that he should eat bred always there, ver. 8. What is thy servant, that thou Shouldst look on such a dead Dog as I am.
What? would you make me believe, that God hath any thoughts of saving such a dead soule as I am? such a sinner? how can it be? I know mine owne thoughts, that I would never find in mine heart to do such a thing for such an Enemy of mine,
What? would you make me believe, that God hath any thoughts of Saving such a dead soul as I am? such a sinner? how can it be? I know mine own thoughts, that I would never find in mine heart to do such a thing for such an Enemy of mine,
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and my thoughts higher then your thoughts, ver. 9. So that it is a bewildring darkness for thy poor heart to conclude, that God thinks no thoughts of peace towards thee,
and my thoughts higher then your thoughts, ver. 9. So that it is a bewildering darkness for thy poor heart to conclude, that God thinks no thoughts of peace towards thee,
because thou canst not think thy soul worthy of that peace, &c. For saith God, I know the thoughts that I think towards you, thoughts of peace, Jer. 29.11. 3ly, Poor souls in such a day, are much in the dark as to Gods providential dispensations.
Because thou Canst not think thy soul worthy of that peace, etc. For Says God, I know the thoughts that I think towards you, thoughts of peace, Jer. 29.11. 3ly, Poor Souls in such a day, Are much in the dark as to God's providential dispensations.
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if God intended to save me in the Conclusion, he would never suffer Satan thus to buffet me, unbeliefe to have so much power over me, temptations to blasphemous thoughts,
if God intended to save me in the Conclusion, he would never suffer Satan thus to buffet me, unbelief to have so much power over me, temptations to blasphemous thoughts,
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and despairing words thus far to prevaile against me, &c. Therefore doth Eliphaz sinfully and uncharitably, conclude concerning good Job, Jo. 22.5. &c. That his wickednesse was great,
and despairing words thus Far to prevail against me, etc. Therefore does Eliphaz sinfully and uncharitably, conclude Concerning good Job, John 22.5. etc. That his wickedness was great,
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That snares were round about him, and darkness that he could not see, &c. And thus think poor souls of themselves, that because they are under darker dispensations (as they think) then any others, that therefore their sins are greater,
That snares were round about him, and darkness that he could not see, etc. And thus think poor Souls of themselves, that Because they Are under Darker dispensations (as they think) then any Others, that Therefore their Sins Are greater,
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and their conditions more desperate then any others. Now this is darkness: for this is to judge according to the appearance, and not with righteous judgement.
and their conditions more desperate then any Others. Now this is darkness: for this is to judge according to the appearance, and not with righteous judgement.
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though a Mother forget her Child (and can that be?) yet I will not forget thee, saith the Lord) for thou art graven upon the palms of mine hands, verses 15.16.
though a Mother forget her Child (and can that be?) yet I will not forget thee, Says the Lord) for thou art graved upon the palms of mine hands, Verses 15.16.
therefore they conclude that they shall be damned: justice must passe upon them. Now such thoughts are very darknesse, for verily neither is Gods delight so much in,
Therefore they conclude that they shall be damned: Justice must pass upon them. Now such thoughts Are very darkness, for verily neither is God's delight so much in,
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nor his glory so much advanced, by taking of revenge upon his Enemies (though vengeance be his, and he will repay ) as in shewing mercy unto poore souls.
nor his glory so much advanced, by taking of revenge upon his Enemies (though vengeance be his, and he will repay) as in showing mercy unto poor Souls.
2ly, The exerting of pardoning grace, sets the brightest crown of glory upon the head of the Almighty, Exo. 33.18. Moses begs of God, I beseech thee shew me thy glory:
2ly, The exerting of pardoning grace, sets the Brightest crown of glory upon the head of the Almighty, Exo. 33.18. Moses begs of God, I beseech thee show me thy glory:
this is Gods name, and his glory. If this then be the darkness wherein thou hast walked, that God will have most glory in damning thee, take hold upon this name of the Lord, and stay thy selfe upon him as thy God.
this is God's name, and his glory. If this then be the darkness wherein thou hast walked, that God will have most glory in damning thee, take hold upon this name of the Lord, and stay thy self upon him as thy God.
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CHAP. XXI. Containes the third kind of bewildring darkness, viz. relating to the way of reconciliation betwixt us and God in three particulars, under the last whereof this question is resolved, what humiliation is sufficient to reconciliation.
CHAP. XXI. Contains the third kind of bewildering darkness, viz. relating to the Way of reconciliation betwixt us and God in three particulars, under the last whereof this question is resolved, what humiliation is sufficient to reconciliation.
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THe third & last sort of bewildring darknesses attending conversion it self, are such as relate unto the way of Reconciliation between us & God. And verily,
THe third & last sort of bewildering Darknesses attending conversion it self, Are such as relate unto the Way of Reconciliation between us & God. And verily,
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if we be in the dark, as to the way of peace? The way of peace they have not known, may be truly said for some season of some souls that would have peace.
if we be in the dark, as to the Way of peace? The Way of peace they have not known, may be truly said for Some season of Some Souls that would have peace.
I remember, when God had hammered them by so many judgements, Amos 4.12. At length he comes to a nameless judgement so sad, that it seems, it could not be expressed, Therefore thus will I doe unto thee.
I Remember, when God had hammered them by so many Judgments, Amos 4.12. At length he comes to a nameless judgement so sad, that it seems, it could not be expressed, Therefore thus will I do unto thee.
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Now there is but onely one way of Reconciliation, wherein God will draw neere unto a lo•t soule, being justified by faith through Jesus Christ we shall have peace with God, Rom. 5.1.
Now there is but only one Way of Reconciliation, wherein God will draw near unto a lo•t soul, being justified by faith through jesus christ we shall have peace with God, Rom. 5.1.
Now what heart hath light enough at the first to see, and to hit upon this new and living way? I can challenge your darknesse in this respect, upon this three-fold accompt.
Now what heart hath Light enough At the First to see, and to hit upon this new and living Way? I can challenge your darkness in this respect, upon this threefold account.
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but by bringing something of our owne unto God. Hence that enquiry, Mic. 6.6. Wherewithall shall I come before the Lord, and bow my self before him? shall I come before him with sacrifices, &c. Oh! that's the dark counsell of our vain hearts:
but by bringing something of our own unto God. Hence that enquiry, Mic. 6.6. Wherewithal shall I come before the Lord, and bow my self before him? shall I come before him with Sacrifices, etc. Oh! that's the dark counsel of our vain hearts:
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as Jacob in his course Complement to Esau, Gen. 33.8. Esau said, What meanest thou by this drove? and Jacob said, These are to find grace in the sight of my Lord;
as Jacob in his course Compliment to Esau, Gen. 33.8. Esau said, What Meanest thou by this drove? and Jacob said, These Are to find grace in the sighed of my Lord;
Set a side the Lord Jesus Christ, and peace in believing, and I dare say it would begger all the Saints and Angels in Heaven and Earth, to make one Peace-offering to the Lord for any lost soul.
Set a side the Lord jesus christ, and peace in believing, and I Dare say it would beggar all the Saints and Angels in Heaven and Earth, to make one Peace-offering to the Lord for any lost soul.
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What, will God ever be friends with me, that give him nothing, nor do any thing for him? how shall I think that? Verily flesh and blood wil hardly think it,
What, will God ever be Friends with me, that give him nothing, nor do any thing for him? how shall I think that? Verily Flesh and blood will hardly think it,
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therefore as the former question was, Wherewithall shall I come before God? what shall I give? and the answer from God comes, without money, and without price:
Therefore as the former question was, Wherewithal shall I come before God? what shall I give? and the answer from God comes, without money, and without price:
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Good Master, what good thing shall I do, that I may inherite eternal life? Mat. 9 16. What good thing shall I do? Oh! we think it must be some good thing of our own doing, that must be at the bottom of our salvation.
Good Master, what good thing shall I do, that I may inherit Eternal life? Mathew 9 16. What good thing shall I do? Oh! we think it must be Some good thing of our own doing, that must be At the bottom of our salvation.
But now thou that livest upon such terms, if ever God take thee, (as Solomon took Shimei, when he had gone beyond his limits from Jerusalem to Gath, after his run-away servants, 1 Kin. 2.39, 40.) The Lord will deal with thee,
But now thou that Livest upon such terms, if ever God take thee, (as Solomon took Shimei, when he had gone beyond his Limits from Jerusalem to Gaza, After his runaway Servants, 1 Kin. 2.39, 40.) The Lord will deal with thee,
if ever he find thine heart running after the world, or after sin, as he dealt with Shimei, ver. 44. God will call thee to a severe account upon every old score,
if ever he find thine heart running After the world, or After since, as he dealt with Shimei, ver. 44. God will call thee to a severe account upon every old score,
Think of Noahs Workmen, that holpe to build the Ark, yet were not saved by the Ark. But you wil then say, What shall we do with our doings? truly I must say as to the business of justification,
Think of Noahs Workmen, that help to built the Ark, yet were not saved by the Ark But you will then say, What shall we do with our doings? truly I must say as to the business of justification,
yet is there bewildring darkness upon the Spirit, when the soul comes to be of Davids mind, and to speake his language, Psal. 51.16. Thou desirest not sacrifice, else would I give it, thou delightest not in burnt-Offerings:
yet is there bewildering darkness upon the Spirit, when the soul comes to be of Davids mind, and to speak his language, Psalm 51.16. Thou Desirest not sacrifice, Else would I give it, thou delightest not in Burnt offerings:
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and here the poor creature is at a losse, and in the dark still, crying out, Oh! what shall I do for such a Sacrifice? Now goeth he to hammer his own spirit,
and Here the poor creature is At a loss, and in the dark still, crying out, Oh! what shall I do for such a Sacrifice? Now Goes he to hammer his own Spirit,
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Thou thinkst the Sacrifice of broken-heartednesse, consists in such degrees of being humbled, and till thou come to such a measure as such an one had, thou darest not believe in Jesus Christ,
Thou Thinkest the Sacrifice of Broken-heartedness, consists in such Degrees of being humbled, and till thou come to such a measure as such an one had, thou Darest not believe in jesus christ,
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Observe what the Psalmist sayes, The sacrifices of God (NONLATINALPHABET not NONLATINALPHABET) not the Sacrifice, but the Sacrifices of God are a broken heart.
Observe what the Psalmist Says, The Sacrifices of God (not) not the Sacrifice, but the Sacrifices of God Are a broken heart.
And here it seems, that a Broken heart, if it go alone, and carry not along with it another Sacrifice, ( viz. Christ,) can never be acceptable unto God.
And Here it seems, that a Broken heart, if it go alone, and carry not along with it Another Sacrifice, (viz. christ,) can never be acceptable unto God.
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which Hysop was of a two-fold use in the Ceremoniall Law. 1. For the sprinkling of the blood of the cleane Bird (a type of Christ) by which sprinkling the Leper was to be cleansed, Lev. 14.6, 7. And 2ly;
which Hyssop was of a twofold use in the Ceremonial Law. 1. For the sprinkling of the blood of the clean Bird (a type of christ) by which sprinkling the Leper was to be cleansed, Lev. 14.6, 7. And 2ly;
For the sprinkling of the water of Separation, or purification, Numb. 19.9, 18. called therefore Holy water, Chap. 5.17. because the unclcan were therewith purified:
For the sprinkling of the water of Separation, or purification, Numb. 19.9, 18. called Therefore Holy water, Chap. 5.17. Because the unclcan were therewith purified:
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It is, I say, to me evident, that by faith, David had respect to that Blood and Water, that at once issued out of the side of Jesus Christ, Jo. 19.34. At that time when he offered up his body once for all, Heb. 10.9. That one Sacrifice offered for sins for ever, v. 12. Which Blood and Water is expresly called Zach. 13.1. (and I think not impertinently to this matter) a fountaine opened for sin ( viz. that of blood) and for uncleanness ( viz. that of water) to the house of David, NONLATINALPHABET for sinne, and for separation;
It is, I say, to me evident, that by faith, David had respect to that Blood and Water, that At once issued out of the side of jesus christ, John 19.34. At that time when he offered up his body once for all, Hebrew 10.9. That one Sacrifice offered for Sins for ever, v. 12. Which Blood and Water is expressly called Zach 13.1. (and I think not impertinently to this matter) a fountain opened for since (viz. that of blood) and for uncleanness (viz. that of water) to the house of David, for sin, and for separation;
But now where is the bleeding Bird, and the running Water, and the Hysop wherewith this sprinkling is to be made read but the preceding verses, ch. 12. •0.
But now where is the bleeding Bird, and the running Water, and the Hyssop wherewith this sprinkling is to be made read but the preceding Verses, changed. 12. •0.
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I will poure upon the house of David (again) the spirit of grace and supplications (that is the same thing that David in the foresaid Psalme, calls the broken spirit, the Sacrifices of God; but how comes it to be so?) They shall look on me whom they have pierced, and mourn &c. (there are the Sacrifices) a bleeding Spirit, looking to a bleeding Christ; a pierced soul, taking hold by faith upon a pierced Christ; a broken heart acting faith (for the same thing that in our Text is called Leaning, is in that Text called Looking ) upon a broken Christ. Oh these are Gods Sacrifices, such as he will not, such as he cannot despise:
I will pour upon the house of David (again) the Spirit of grace and supplications (that is the same thing that David in the foresaid Psalm, calls the broken Spirit, the Sacrifices of God; but how comes it to be so?) They shall look on me whom they have pierced, and mourn etc. (there Are the Sacrifices) a bleeding Spirit, looking to a bleeding christ; a pierced soul, taking hold by faith upon a pierced christ; a broken heart acting faith (for the same thing that in our Text is called Leaning, is in that Text called Looking) upon a broken christ. O these Are God's Sacrifices, such as he will not, such as he cannot despise:
and it want, not the Hysop of bitternesse (if you look to the end of the verse) that bitter but purgative grace (of godly sorrow to repentance, never to be repented of ) whereby that Blood & Water are sprinkled upon it unto Righteousne•s & Holiness,
and it want, not the Hyssop of bitterness (if you look to the end of the verse) that bitter but purgative grace (of godly sorrow to Repentance, never to be repented of) whereby that Blood & Water Are sprinkled upon it unto Righteousne•s & Holiness,
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whilst it by faith continueth looking on him that was pierced, or (in the language of our Text) leaning upon the Beloved. But and if we shall think, that the Psalmists expression is onely an Hebraism, the Sacrifices; that is to say, the best or chief Sacrifice of God, is a broken heart; we must yet understand it, of an heart Evangelically broken,
while it by faith Continueth looking on him that was pierced, or (in the language of our Text) leaning upon the beloved. But and if we shall think, that the Psalmists expression is only an Hebraism, the Sacrifices; that is to say, the best or chief Sacrifice of God, is a broken heart; we must yet understand it, of an heart Evangelically broken,
as to Pacification & the Atonement of the sinner unto God (though as to us there may be other uses of it, such as to make us to walk humbly with good Hezekiah all our dayes, Isa. 38.15) I say, all the use of the broken heart as to pacification with God, is meerly to make the penitent sinner willing to take hold on a broken Christ;
as to Pacification & the Atonement of the sinner unto God (though as to us there may be other uses of it, such as to make us to walk humbly with good Hezekiah all our days, Isaiah 38.15) I say, all the use of the broken heart as to pacification with God, is merely to make the penitent sinner willing to take hold on a broken christ;
Thou art in the darke, if thou thinke that thy broken-heartedness makes peace with God for thee (any more then any Gift or Work of thine) by or of it self;
Thou art in the dark, if thou think that thy Broken-heartedness makes peace with God for thee (any more then any Gift or Work of thine) by or of it self;
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but broken-heartedness makes thee see what need thou hast of, & makes thee desirous accordingly to take hold upon Gods strength, that He may make peace with God for thee.
but Broken-heartedness makes thee see what need thou hast of, & makes thee desirous accordingly to take hold upon God's strength, that He may make peace with God for thee.
whether thine humblings have been more or lesse, thine heart is enough broken to take hold upon, and by Christ to become the sacrifices of God, even such as he will not despise.
whither thine humblings have been more or less, thine heart is enough broken to take hold upon, and by christ to become the Sacrifices of God, even such as he will not despise.
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and to eat in what dish, or with what spoon, or after what sort the Parent will, &c. If that be done, you account that you have broken the childs spirit.
and to eat in what dish, or with what spoon, or After what sort the Parent will, etc. If that be done, you account that you have broken the child's Spirit.
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if the soule thereby be but made unfeignedly willing to come up unto the terms of God, wholly laying aside its own wisdome which is folly, its own righteousness which are rags, its own riches which are very beggery, that is the broken and contrite spirit which God will not despise.
if the soul thereby be but made unfeignedly willing to come up unto the terms of God, wholly laying aside its own Wisdom which is folly, its own righteousness which Are rags, its own riches which Are very beggary, that is the broken and contrite Spirit which God will not despise.
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CHAP. XXII. Containes the third sort of Bewildring darkness, v•z. after conversion in three particulars, the first whereof in this Chapter: viz. Declaring our first Love.
CHAP. XXII. Contains the third sort of Bewildering darkness, v•z. After conversion in three particulars, the First whereof in this Chapter: viz. Declaring our First Love.
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First, the declining of our first height and heate of Love, and also of the ravishing sense of Gods pardoning grace and love towards us (which we sometimes have in a very high measure in our first conversion,
First, the declining of our First height and heat of Love, and also of the ravishing sense of God's pardoning grace and love towards us (which we sometime have in a very high measure in our First conversion,
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and leaves us many times so much in the darke, as to make us at a losse, as to all our Spirituall comfort, and brings us indeed into a second wilderness.
and leaves us many times so much in the dark, as to make us At a loss, as to all our Spiritual Comfort, and brings us indeed into a second Wilderness.
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but in stead of the voyce of a man to comfort her, there are the roarings of all the devouring beasts to affright her, she is afraid to call out for helpe,
but in stead of the voice of a man to Comfort her, there Are the roarings of all the devouring beasts to affright her, she is afraid to call out for help,
now she gets up and listens, and whose voyce should she heare, but the voyce of her affectionate, carefull, faithfull husband, who had followed her with love to find her when shee was lost;
now she gets up and listens, and whose voice should she hear, but the voice of her affectionate, careful, faithful husband, who had followed her with love to find her when she was lost;
and how do you thinke will that voice revive her? yea, but when he comes to her, embraceth her, pitties her, pardons her, leads her out of the wildernesse, he gives her wine, hee powres oyle into the rents which the thornes of the wildernesse had made:
and how do you think will that voice revive her? yea, but when he comes to her, Embraceth her, pities her, Pardons her, leads her out of the Wilderness, he gives her wine, he Powers oil into the rends which the thorns of the Wilderness had made:
The Soul departing from the Lord (as all of us did in Adam ) is called a woman departing from her first Husband, Hos. 2. It thinkes to please it selfe in sin,
The Soul departing from the Lord (as all of us did in Adam) is called a woman departing from her First Husband, Hos. 2. It thinks to please it self in since,
but instead of finding a way to true pleasure, hits upon this spirituall Wildernesse. The Night is the darksome clouding of a convicted, wounded spirit.
but instead of finding a Way to true pleasure, hits upon this spiritual Wilderness. The Night is the darksome clouding of a convicted, wounded Spirit.
and the sound that she hears, is the voice of her Beloved, where art thou poore Soul? come unto me, and I will give thee rest: And this abundantly revives her;
and the found that she hears, is the voice of her beloved, where art thou poor Soul? come unto me, and I will give thee rest: And this abundantly revives her;
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And now the soul makes too much haste home, even greater than Christ seeth convenient for it, crying out, Oh that I were dissolved, that I might be at home with the Lord!
And now the soul makes too much haste home, even greater than christ sees convenient for it, crying out, O that I were dissolved, that I might be At home with the Lord!
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And now saith the soul, alass! all was but a dreame, but a delusion, and I was never at all brought out of the Wildernesse, never savingly wrought upon.
And now Says the soul, alas! all was but a dream, but a delusion, and I was never At all brought out of the Wilderness, never savingly wrought upon.
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even upon such withdrawing of its first zeale, and Gods withdrawing his first smiles. But when Christ hath to purpose tryed, he will graciously returne unto such,
even upon such withdrawing of its First zeal, and God's withdrawing his First smiles. But when christ hath to purpose tried, he will graciously return unto such,
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You may observe mention of two eminent times of darknesse, or benighting times to the poor Spouse; the first was Cant. 3.1. By night I sought him, &c. Being in the dark she was afraid to be any more without him. The second was, Cant. 5.2. when she fell asleep, and Christ waited to awaken her, till his locks were bedewed with the night, saith the Text. Now in both these darknesses she was at a losse for her beloved, Cant. 3.1. I sought him, but I found him not. so ver. 2: so also Cant. 5.6. I sought him, but he had withdrawn himselfe.
You may observe mention of two eminent times of darkness, or benighting times to the poor Spouse; the First was Cant 3.1. By night I sought him, etc. Being in the dark she was afraid to be any more without him. The second was, Cant 5.2. when she fell asleep, and christ waited to awaken her, till his locks were bedewed with the night, Says the Text. Now in both these Darknesses she was At a loss for her Beloved, Cant 3.1. I sought him, but I found him not. so for. 2: so also Cant 5.6. I sought him, but he had withdrawn himself.
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and it followes ver. 6. Who is this that comes out of the Wildernesse perfumed with all the precious powders of the Merchant? Where you have to observe, 1. How sadly shee was bewildred till she came at Jesus Christ. 2. In how glorious and transcendent beauty she was,
and it follows for. 6. Who is this that comes out of the Wilderness perfumed with all the precious powders of the Merchant? Where you have to observe, 1. How sadly she was bewildered till she Come At jesus christ. 2. In how glorious and transcendent beauty she was,
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and you shall find it what I said true: Who is this that comes up from the wildernesse, leaning upon her beloved, Cant. 8.5. Oh! it was a long time this last bout, ere she could finde that which she had lost in a nights steep of sloth and security.
and you shall find it what I said true: Who is this that comes up from the Wilderness, leaning upon her Beloved, Cant 8.5. Oh! it was a long time this last bout, ere she could find that which she had lost in a nights steep of sloth and security.
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At first, you see her at a loss, chap. 3.1. and coming out of the wilderness, ver. 6. But now you must read from Chap. 5. to Chap. 8. before you heare of her coming up from the wilderness:
At First, you see her At a loss, chap. 3.1. and coming out of the Wilderness, ver. 6. But now you must read from Chap. 5. to Chap. 8. before you hear of her coming up from the Wilderness:
And although she were out of the first Wilderness (viz. that of the state of Condemnation) yet fell into the second Wilderness, even that drowsinesse of spirit after Conversion.
And although she were out of the First Wilderness (viz. that of the state of Condemnation) yet fell into the second Wilderness, even that drowsiness of Spirit After Conversion.
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Onely if ever thou be (as no doubt thou wilt be) brought out of the Wildernesse the second time, covet rather to come out a leaning Spouse, than a perfumed Spouse. I mean, rather desire to be kept low,
Only if ever thou be (as no doubt thou wilt be) brought out of the Wilderness the second time, covet rather to come out a leaning Spouse, than a perfumed Spouse. I mean, rather desire to be kept low,
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and God doth not provide for my body. If he loved me, he would never keep me so low, he would never so afflict me. Now this is Darknesse, for saith Divinitie,
and God does not provide for my body. If he loved me, he would never keep me so low, he would never so afflict me. Now this is Darkness, for Says Divinity,
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Such a darke cloud of providence in Jobs outward Estate, makes him at a loss for his inward hope. Hear his language, Iob. 19.8. He hath fenced up my way that I cannot passe, he hath set darknesse in my paths:
Such a dark cloud of providence in Jobs outward Estate, makes him At a loss for his inward hope. Hear his language, Job 19.8. He hath fenced up my Way that I cannot pass, he hath Set darkness in my paths:
because his enjoyment of earth is gone for the present, he is at a losse for the hope of heaven, &c. And this is our very usual and bewildering darknesse, to measure and account Gods inward love or hatred, from what providentiall dealing outwardly is before us, but no man knowes it thereby, Eccle. 9.4.
Because his enjoyment of earth is gone for the present, he is At a loss for the hope of heaven, etc. And this is our very usual and bewildering darkness, to measure and account God's inward love or hatred, from what providential dealing outwardly is before us, but no man knows it thereby, Eccle. 9.4.
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But Gods chastisements to his people in their owne nature are, (and so doth God intend them) onely as Israels Cloudy pillar in their Wildernesse. 'Twas very dark, but verie usefull. 1. For Protection. 2. For Guidance. But
But God's chastisements to his people in their own nature Are, (and so does God intend them) only as Israel's Cloudy pillar in their Wilderness. 'Twas very dark, but very useful. 1. For Protection. 2. For Guidance. But
what dark thoughts have many of the Saints of God had, of that authoritie and power (as if all should be undoubtedly lost under it) which God hath made our protection hitherto? crosse providences frequently keep us out of danger.
what dark thoughts have many of the Saints of God had, of that Authority and power (as if all should be undoubtedly lost under it) which God hath made our protection hitherto? cross providences frequently keep us out of danger.
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then to be rich and proud, by the dark cloud of poverty, God protects them from the danger of pride and vanity, &c. 2. Gods chastisements are a darke, but a guiding Cloud, and such was that to Israel.
then to be rich and proud, by the dark cloud of poverty, God protects them from the danger of pride and vanity, etc. 2. God's chastisements Are a dark, but a guiding Cloud, and such was that to Israel.
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this is the very use of Gods darkest dispensations to his deare ones, Psa. 119.67. Before I was afflicted, I went astray, but now I have learnt thy precepts.
this is the very use of God's Darkest dispensations to his deer ones, Psa. 119.67. Before I was afflicted, I went astray, but now I have learned thy Precepts.
No matter how black the Rod be, by which thy guide points out thy way. 3ly. The Third sort of bewildring darknesses after conversion, are from our partiall apostacie, and wretched back-slydings.
No matter how black the Rod be, by which thy guide points out thy Way. 3ly. The Third sort of bewildering Darknesses After conversion, Are from our partial apostasy, and wretched backslydings.
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No sooner doth Satan turne us aside, but he bewilders us; he turns us aside from holinesse, and bewilders us as to comforts. For my part, I judge it impossible for any,
No sooner does Satan turn us aside, but he bewilders us; he turns us aside from holiness, and bewilders us as to comforts. For my part, I judge it impossible for any,
even for any Saint to maintaine spiritual comfort, in turning aside to a carnal conversation. If you will adventure into the dark of sinne, you shall be lost sadly (though not finally) in the dark of sorrow, Mich. 7.8, 9. When I fall, I shall arise,
even for any Saint to maintain spiritual Comfort, in turning aside to a carnal Conversation. If you will adventure into the dark of sin, you shall be lost sadly (though not finally) in the dark of sorrow, Mich. 7.8, 9. When I fallen, I shall arise,
3. Yea, and if they fall into sinne, they shall sit, (that is) continue some sad season in the darke, and bear (not onely feel) the indignation of the Lord.
3. Yea, and if they fallen into sin, they shall fit, (that is) continue Some sad season in the dark, and bear (not only feel) the Indignation of the Lord.
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and it shall behold his righteousnesse yet againe, so saith the 9th vers. so then from all put together, you may conclude how little there is in a Saints back-slydings, either for the enemy,
and it shall behold his righteousness yet again, so Says the 9th vers. so then from all put together, you may conclude how little there is in a Saints backslydings, either for the enemy,
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but not untill they have sate in darkenesse, or born Gods indignation: and believe it, this is a wildring work for them that have tasted of his goodness;
but not until they have sat in darkness, or born God's Indignation: and believe it, this is a wildring work for them that have tasted of his Goodness;
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but the darkness is like to be such, as that for the present, they can neither read the one, nor find the other. As you say of an Eclipse some yeares agoe, is was so dark that you could not see to read,
but the darkness is like to be such, as that for the present, they can neither read the one, nor find the other. As you say of an Eclipse Some Years ago, is was so dark that you could not see to read,
a man that hath been kept in a dark dungeon, and hath never seen the light, 'tis not so much for him to be continually kept in those chaines of darknesse;
a man that hath been kept in a dark dungeon, and hath never seen the Light, it's not so much for him to be continually kept in those chains of darkness;
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Satan to get us to them, makes huge use of darknesses of the world, Eph. 6.12. We wrestle against the Ruler of the darknesse of this world. Oh! that's a bewildring darknesse.
Satan to get us to them, makes huge use of Darknesses of the world, Ephesians 6.12. We wrestle against the Ruler of the darkness of this world. Oh! that's a bewildering darkness.
how doth providing for the family; yea, sometimes for the flesh, for pride, profuseness, vanitie, lust, &c. darkely bewilder many that passe for Saints,
how does providing for the family; yea, sometime for the Flesh, for pride, profuseness, vanity, lust, etc. darkly bewilder many that pass for Saints,
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Thus worldly feares, and worldly love, are dark principles, and the more you find of them, the more you feel we are at a losse for the contrary spiritual graces.
Thus worldly fears, and worldly love, Are dark principles, and the more you find of them, the more you feel we Are At a loss for the contrary spiritual graces.
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I have heard of a Commander, who being in the field, and in danger of being surprised by the powers and numbers of the prevailing Enemy in the same field, caused a good quantity of Powder to be cast on the ground, betwixt him and his approaching enemy,
I have herd of a Commander, who being in the field, and in danger of being surprised by the Powers and numbers of the prevailing Enemy in the same field, caused a good quantity of Powder to be cast on the ground, betwixt him and his approaching enemy,
this Ruler causes some of these worldly delights, &c. to flash betwixt them and God, the flash is but short, (the pleasure of sinne soone gone) but the smoke continues, it darkneth the aire,
this Ruler Causes Some of these worldly delights, etc. to flash betwixt them and God, the flash is but short, (the pleasure of sin soon gone) but the smoke continues, it darkeneth the air,
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Secondly, There is a bewildring darknesse in this world, I mean, this Age, that sadly casts a black vaile over the face of the firmament of Profession, which I think other Ages have scarce ever seen so black as we have done.
Secondly, There is a bewildering darkness in this world, I mean, this Age, that sadly Cast a black veil over the face of the firmament of Profession, which I think other Ages have scarce ever seen so black as we have done.
Men there are that speak of conversion, as if they were feelingly acquainted with what they say, those that hear, take them unquestionably to be Saints,
Men there Are that speak of conversion, as if they were feelingly acquainted with what they say, those that hear, take them unquestionably to be Saints,
but saith the Proverb, Loquere ut videam; marke their conversation, and what ever their hearts be, (perhaps Jacobs Saints sometimes from their profession, dare not question) or their voyces (which are plainly Jacobs; ) yet their hands look strangely on't, (like Esau's. ) This is a strange kind of time, you can neither well call them Saints, nor yet confidently wicked persons.
but Says the Proverb, Speak ut videam; mark their Conversation, and what ever their hearts be, (perhaps Jacobs Saints sometime from their profession, Dare not question) or their voices (which Are plainly Jacobs;) yet their hands look strangely oned, (like Esau's.) This is a strange kind of time, you can neither well call them Saints, nor yet confidently wicked Persons.
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sure I am, that a good handful of old Puritanisme, is worth many Cart-loads of new Profession. It's little to me that thou canst speak of faith, or for free-grace; what care I what thou holdest: this is a great word, I hold this, or I hold that, as to matter of opinion;
sure I am, that a good handful of old Puritanism, is worth many Cartloads of new Profession. It's little to me that thou Canst speak of faith, or for Free grace; what care I what thou holdest: this is a great word, I hold this, or I hold that, as to matter of opinion;
I hold for the Presbyterians, and I hold for the Independents, &c. Yea, but friend, there is something else that thou holdest, thou dost not speak of, thou holdest thy pride,
I hold for the Presbyterians, and I hold for the Independents, etc. Yea, but friend, there is something Else that thou holdest, thou dost not speak of, thou holdest thy pride,
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Yea, This is a lamentation, and shall be for a lamentation, that some that were judged once to be converted, have in the dark smoke of prating, arguing, disputing, wrangling, levity seemed to lose the substance of Christianitie.
Yea, This is a lamentation, and shall be for a lamentation, that Some that were judged once to be converted, have in the dark smoke of prating, arguing, disputing, wrangling, levity seemed to loose the substance of Christianity.
What shall we say to our time of Pilgrimage here on earth, which is this Taskers casting time, wherein he casts his Corne and his Chaffe together? Now you Husbandmen know, that the Corne when you cast, it flyeth home,
What shall we say to our time of Pilgrimage Here on earth, which is this Taskers casting time, wherein he Cast his Corn and his Chaff together? Now you Husbandmen know, that the Corn when you cast, it flies home,
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lest your soules fall in this darksome Wildernesse, Heb. 4.1. And thus have I done with the Third meanes of our spirituall bewildrings, viz. DARKNESSE.
lest your Souls fallen in this darksome Wilderness, Hebrew 4.1. And thus have I done with the Third means of our spiritual bewildrings, viz. DARKNESSE.
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therefore they called it Helen, alluding to that pernicious fire-brand of Greece: sometimes it appeared in double flames, and then they called it Castor and Pollux, superstitiously thinking (for Heathens they were) that then it was a signe of a prosp•rous voyage,
Therefore they called it Helen, alluding to that pernicious firebrand of Greece: sometime it appeared in double flames, and then they called it Castor and Pollux, superstitiously thinking (for heathens they were) that then it was a Signen of a prosp•rous voyage,
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whereas there is reason in nature, why it should appeare single before a storme, when its matter is so thick that it cannot be dissipated, and in distinct flames when its substance is more tenuious, and more easily parted asunder, which imports a clearer aire,
whereas there is reason in nature, why it should appear single before a storm, when its matter is so thick that it cannot be dissipated, and in distinct flames when its substance is more tenuous, and more Easily parted asunder, which imports a clearer air,
or precipices of destruction, from whence the Latines called it ignem fatuum & erraticum, and we frequently call it, going-fire, fools-fire, or the like.
or precipices of destruction, from whence the Latins called it Ignem fatuum & erraticum, and we frequently call it, going-fire, fools-fire, or the like.
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The spirit speak•s expresly, that in the latter times (which on all hands are confessedly ours) there shall be departing from the faith (and what's that,
The Spirit speak•s expressly, that in the latter times (which on all hands Are confessedly ours) there shall be departing from the faith (and what's that,
Whence these Notes. 1. Satan if he cannot bewilder otherwise, will doe it by Doctrines. 2. He will have erring spirits to carry these seducing Doctrines up and downe. 3. That poor Travellers are very prone to give heed unto them. 4. They that give heed unto them, will presently be seduced by them, to depart from the way of truth, to erre from the faith. This is an expresse prophesie of our times,
Whence these Notes. 1. Satan if he cannot bewilder otherwise, will do it by Doctrines. 2. He will have erring spirits to carry these seducing Doctrines up and down. 3. That poor Travellers Are very prove to give heed unto them. 4. They that give heed unto them, will presently be seduced by them, to depart from the Way of truth, to err from the faith. This is an express prophesy of our times,
Lights they are, but which is very sutable, the Apostle that calls them lights, calls them going-lights, yea, erring lights; lightsome whilst they are above ground,
Lights they Are, but which is very suitable, the Apostle that calls them lights, calls them going-lights, yea, erring lights; lightsome while they Are above ground,
but, as was said of the going fire, lighting, and at last going down into a darksome pit, so saith Jude vers. 12. Wandering starres, for whom is reserved the blacknesse of darknesse for ever.
but, as was said of the going fire, lighting, and At last going down into a darksome pit, so Says U^de vers. 12. Wandering Stars, for whom is reserved the blackness of darkness for ever.
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I would not, friends, be understood as condemning the Generation of the just, whose portion I know it, hath alwaies been, to be branded with the soul names of Blasphemy and Heresie, &c. Jesus Christ himselfe not excepted.
I would not, Friends, be understood as condemning the Generation of the just, whose portion I know it, hath always been, to be branded with the soul names of Blasphemy and Heresy, etc. jesus christ himself not excepted.
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Of this speaketh Paul, Act. 24.14. I confesse, that after the way which they call Heresie, so worship I the God of my fath•rs, believing all that is written in the Law and the Prophets.
Of this speaks Paul, Act. 24.14. I confess, that After the Way which they call Heresy, so worship I the God of my fath•rs, believing all that is written in the Law and the prophets.
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Oh! that I could have cause once to call them Hereticks in this sence, whom the scripture calls wandering lights, I meane the way of believing all is written in the Law and the Prophets.
Oh! that I could have cause once to call them Heretics in this sense, whom the scripture calls wandering lights, I mean the Way of believing all is written in the Law and the prophets.
And yet on the other hand with such love unto the truth, as to contend earnestly for for the faith, which was once delivered to the Saints, which is a duty as expresse, Jud. vers. 3. I would be farther understood as speaking without any respect of persons, accouning those, and all those, to be going fires, and bewildring lights, whom the Scriptures bring under the following Characters.
And yet on the other hand with such love unto the truth, as to contend earnestly for for the faith, which was once Delivered to the Saints, which is a duty as express, Jud. vers. 3. I would be farther understood as speaking without any respect of Persons, accouning those, and all those, to be going fires, and bewildering lights, whom the Scriptures bring under the following Characters.
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for we have Christ himselfe the true light, telling us before of these false ones, and you know we are commanded to hear for afterward. My brethren, there's danger in following every light,
for we have christ himself the true Light, telling us before of these false ones, and you know we Are commanded to hear for afterwards. My brothers, there's danger in following every Light,
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and frequently leading Travellers into places of danger, into pits and precipices, being exhaled out of some rancke and fat soile, such as burying-places,
and frequently leading Travellers into places of danger, into pits and precipices, being exhaled out of Some rank and fat soil, such as burying-places,
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or fields where great slaughters of Armies have beene made, or bogges and putrid parts of the Earth, &c. 1. Then these spiritually wandering and bewildering lights, arise (as that Meteor from putrid places) from mens corrupt minds.
or fields where great slaughters of Armies have been made, or bogs and putrid parts of the Earth, etc. 1. Then these spiritually wandering and bewildering lights, arise (as that Meteor from putrid places) from men's corrupt minds.
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he is a very honest man (let his principles be as corrupt as may be) but it was not so in the dayes of the Apostles, 2 Tim. 3.8. Men of corrupt minds, reprobate concerning the faith, the Apostle calls him Corrupt; that is, Corrupt as to the faith, as well as him that is corrupt as to obedience. Opinions that are wicked, render men corrupt as well as wicked practises.
he is a very honest man (let his principles be as corrupt as may be) but it was not so in the days of the Apostles, 2 Tim. 3.8. Men of corrupt minds, Reprobate Concerning the faith, the Apostle calls him Corrupt; that is, Corrupt as to the faith, as well as him that is corrupt as to Obedience. Opinions that Are wicked, render men corrupt as well as wicked practises.
Oh! there is a corrupt mind, as well as a sound one, & from the former do arise these seduing fires, 1 Tim. 6.5. Perverse disputings of men of corrupt minds.
Oh! there is a corrupt mind, as well as a found one, & from the former do arise these seduing fires, 1 Tim. 6.5. Perverse disputings of men of corrupt minds.
1. Swelling Principles. The Apostle is full to this purpose, 1 Tim. 6. v. 3. He consents not to wholesome words, &c. vers. 4 He is proud, v. 5. Perverse disputings of men of corrupt minds (and what followes?) destitute of the truth. So 2 Tim. 3.2.
1. Swelling Principles. The Apostle is full to this purpose, 1 Tim. 6. v. 3. He consents not to wholesome words, etc. vers. 4 He is proud, v. 5. Perverse disputings of men of corrupt minds (and what follows?) destitute of the truth. So 2 Tim. 3.2.
Boasters, proud, &c. & v. 8. Men of corrupt minds. And upon this account, I am altogether dissatisfied with the Armine••cei vrine of free-wil, because its necessary and direct tend•• the •s they expound it) is to gratifie pride in its highest kind,
Boaster's, proud, etc. & v. 8. Men of corrupt minds. And upon this account, I am altogether dissatisfied with the Armine••cei urine of freewill, Because its necessary and Direct tend•• the •s they expound it) is to gratify pride in its highest kind,
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even spirituall pride; that vaine man might be able to say of his own salvation, Is not this Babel which I have built by the strength of my might? &c. 2. Putrifying Principles, whose immediate tendency is to filthinesse of spirit;
even spiritual pride; that vain man might be able to say of his own salvation, Is not this Babel which I have built by the strength of my might? etc. 2. Putrifying Principles, whose immediate tendency is to filthiness of Spirit;
for what ever they think that would have none censured for their minds, yet is there filthinesse of spirit as well as of flesh, from which, even from all of which Gods heirs of promise must cleanse themselves, 2 Cor. 7.1.
for what ever they think that would have none censured for their minds, yet is there filthiness of Spirit as well as of Flesh, from which, even from all of which God's Heirs of promise must cleanse themselves, 2 Cor. 7.1.
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Now Principles there are tending to this rottenness, such are theirs, who turn the grace of God into wantonness, Jude 4. Yea more express, 2 Pet. 2.18. They speake great swelling words of vanity (there's the former) They allure through the lusts of the flesh, through much wantonness (there's the latter) Those that were clean escaped from them that live in Errors. Marke the phrase:
Now Principles there Are tending to this rottenness, such Are theirs, who turn the grace of God into wantonness, U^de 4. Yea more express, 2 Pet. 2.18. They speak great swelling words of vanity (there's the former) They allure through the Lustiest of the Flesh, through much wantonness (there's the latter) Those that were clean escaped from them that live in Errors. Mark the phrase:
so these going and seducing lights, are sensuall principles, carnal principles, fl•shly principles, and such are the men themselves, Jude 19. These be they that separate themselves, sensual, having not the spirit.
so these going and seducing lights, Are sensual principles, carnal principles, fl•shly principles, and such Are the men themselves, U^de 19. These be they that separate themselves, sensual, having not the Spirit.
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but amongsts us there is a vaine carnal separation without the spirit, but not without sensuality: these separate from men, but not from sinne; they are forsooth better then others,
but amongsts us there is a vain carnal separation without the Spirit, but not without sensuality: these separate from men, but not from sin; they Are forsooth better then Others,
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Thirdly, That Meteor is light, uncertaine, carryed about with every aire; so these are car•yed to and fro with every wind of doctrine, Eph. 4.14. One while you must seeke Christ here, and another while, lo, Christ is there:
Thirdly, That Meteor is Light, uncertain, carried about with every air; so these Are car•yed to and from with every wind of Doctrine, Ephesians 4.14. One while you must seek christ Here, and Another while, lo, christ is there:
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one while he is to be found in the Wilderness, another while in the Chamber, Mat. 24.23. &c. One while in the Ordinances, another while above the Ordinances; therefore some now, and all another time, and none of them another. Now the noise that these going fires make, cannot possibly be a saving sound,
one while he is to be found in the Wilderness, Another while in the Chamber, Mathew 24.23. etc. One while in the Ordinances, Another while above the Ordinances; Therefore Some now, and all Another time, and none of them Another. Now the noise that these going fires make, cannot possibly be a Saving found,
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as unto a light shining in a darke place, until the Day-star arise in your hearts, which is onely to be understood of the day of glory, according to that (and other) Scriptures, till I come, give attendance to reading, &c. And lo, I am with you to the end of the world, till glory come, the word is a sure guide.
as unto a Light shining in a dark place, until the Daystar arise in your hearts, which is only to be understood of the day of glory, according to that (and other) Scriptures, till I come, give attendance to reading, etc. And lo, I am with you to the end of the world, till glory come, the word is a sure guide.
or its own motion, &c. Of the first of these our Saviour saith, Mat. 24.12. The love of many shall wax cold, and vers. 11. Many false Prophets shall arise, and deceive many.
or its own motion, etc. Of the First of these our Saviour Says, Mathew 24.12. The love of many shall wax cold, and vers. 11. Many false prophets shall arise, and deceive many.
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It is the first of those many Characters, that he gives of those false guiding lights. Whence are Errors? Why? Men are in love with themselves, with every Notion of their owne braine,
It is the First of those many Characters, that he gives of those false guiding lights. Whence Are Errors? Why? Men Are in love with themselves, with every Notion of their own brain,
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Oh! that doctrine is very dangerous, and very likely to kindle many fatty, carnall, sensuall hearts, that gratifieth sinfull selfe, 2 Tim. 3.4. They themselves are lovers of pleasures, more then lovers of God;
Oh! that Doctrine is very dangerous, and very likely to kindle many fatty, carnal, sensual hearts, that gratifieth sinful self, 2 Tim. 3.4. They themselves Are lovers of pleasures, more then lovers of God;
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and their Proselytes or Disciples, vers. 6. Are still led away with (that is under the power of) divers lusts. Selfish doctrine is carnall doctrine,
and their Proselytes or Disciples, vers. 6. are still led away with (that is under the power of) diverse Lustiest. Selfish Doctrine is carnal Doctrine,
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Take heed, take heed, of destructive Principles in whatsoever dresse they be. There be damning Principles, as well as Practices: one may be damned for his drunkenness,
Take heed, take heed, of destructive Principles in whatsoever dress they be. There be damning Principles, as well as Practices: one may be damned for his Drunkenness,
A King being about to Invade a Country, whereunto he must come by Sea, and plotting to take his advantage in the Night, the Governour of that Country, having intelligence, appoints burning Lights to be set upon some Rocks not far from shore,
A King being about to Invade a Country, whereunto he must come by Sea, and plotting to take his advantage in the Night, the Governor of that Country, having intelligence, appoints burning Lights to be Set upon Some Rocks not Far from shore,
For thus much I dare assert, even concerning these Times, That though there be many false Christs, and false Lights, and that many follow their pernicious waies, as is said 2 Pet. 2.2. yet may we say with John, 1 Epist. 2.8. that the true light now shineth.
For thus much I Dare assert, even Concerning these Times, That though there be many false Christ, and false Lights, and that many follow their pernicious ways, as is said 2 Pet. 2.2. yet may we say with John, 1 Epistle 2.8. that the true Light now shines.
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how unable thou art to discerne of things that differ, how unable to choose that which is good, how subject to be carried about with every wind of doctrine ) 'Twas (I thinke) the Devils undoing sin to be proud, but Psal. 25.10. The meek will God teach his judgements, the meek will he teach in his way;
how unable thou art to discern of things that differ, how unable to choose that which is good, how Subject to be carried about with every wind of Doctrine) 'Twas (I think) the Devils undoing since to be proud, but Psalm 25.10. The meek will God teach his Judgments, the meek will he teach in his Way;
More particularly, take this threefold Rule; for there is a threefold known Light. So then whatever Doctrine runs counter, either first to the light of Nature, or secondly to the light of the Spirit, or thirdly to the truth as it is in Jesus, cannot be a true Light.
More particularly, take this threefold Rule; for there is a threefold known Light. So then whatever Doctrine runs counter, either First to the Light of Nature, or secondly to the Light of the Spirit, or Thirdly to the truth as it is in jesus, cannot be a true Light.
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1. Then, there is an undoubted impresse of Eternall Verity upon our natures, some sparkes whereof yet remain after our ruines of Nature in the fall, which nothing in all the Scripture is,
1. Then, there is an undoubted Impress of Eternal Verity upon our nature's, Some sparks whereof yet remain After our ruins of Nature in the fallen, which nothing in all the Scripture is,
for this is flatly contradictory to the light of natural reason, that that which was made by me (suppose an Idol) should be my Maker. I remember once in Ireland, one went about to disswade the souldiers from opposing the Rebels;
for this is flatly contradictory to the Light of natural reason, that that which was made by me (suppose an Idol) should be my Maker. I Remember once in Ireland, one went about to dissuade the Soldiers from opposing the Rebels;
and this he called a Scripture-self Resignation, mistaking that scripture, and opposing it against the Law of Self-preservation written indelebly in all hearts.
and this he called a Scripture-self Resignation, mistaking that scripture, and opposing it against the Law of Self-preservation written indelibly in all hearts.
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they replyed impudently, and importunately, and it seemes too prevailingly, that that was self, and to be denyed, else no salvation. Now that could not be a true light,
they replied impudently, and importunately, and it seems too prevailingly, that that was self, and to be denied, Else no salvation. Now that could not be a true Light,
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Object. Yea, but say they, we maintaine our opinion by Scripture, and that's your exposition, and this is mine, that's your sense, this is mine, and why not mine be true as well as yours?
Object. Yea, but say they, we maintain our opinion by Scripture, and that's your exposition, and this is mine, that's your sense, this is mine, and why not mine be true as well as yours?
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Now we may very usually meet with a passage, which being viewed alone, and at suddaine appearance, may seem to contradict the genius of the whole discourse:
Now we may very usually meet with a passage, which being viewed alone, and At sudden appearance, may seem to contradict the genius of the Whole discourse:
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Now if that sentence be competently capable of another sence, (than that which singly and suddainly it seems to beare) and that other sence be fairely coincident with the plaine bent of the whole discourse, in this case no man ever doubts to say, that this sence, (so made out,
Now if that sentence be competently capable of Another sense, (than that which singly and suddenly it seems to bear) and that other sense be fairly coincident with the plain bent of the Whole discourse, in this case no man ever doubts to say, that this sense, (so made out,
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now lost, by that lively faith which carryeth perseverant obedience in its bosome, to the praise of the glory of his grace, that God may be all in all.
now lost, by that lively faith which Carrieth perseverant Obedience in its bosom, to the praise of the glory of his grace, that God may be all in all.
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This, who so runs through the scriptures may read, and such a scope you have called the Analogy of Faith. Now then if there be any single sentence that seems to divide from the whole, either you must deny the scriptures to be the Holy Spirits, (which is blasphemous,
This, who so runs through the Scriptures may read, and such a scope you have called the Analogy of Faith. Now then if there be any single sentence that seems to divide from the Whole, either you must deny the Scriptures to be the Holy Spirits, (which is blasphemous,
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& who so comes that, first let him seek satisfaction of whom he will, I study not to satisfie him) or if you yeeld them to be of divine inspiration, you must suppose (that though you be ignorant,
& who so comes that, First let him seek satisfaction of whom he will, I study not to satisfy him) or if you yield them to be of divine inspiration, you must suppose (that though you be ignorant,
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and some worthy men have sweetly studyed out much exquisite Musick in these seeming discords, which they have gathered by collations of scripture with scripture:
and Some worthy men have sweetly studied out much exquisite Music in these seeming discords, which they have gathered by collations of scripture with scripture:
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and the tendency of the scriptures, though thou be not sure that the other mans sence (supposed to accord with the rule of faith) is the very sence of this very place,
and the tendency of the Scriptures, though thou be not sure that the other men sense (supposed to accord with the Rule of faith) is the very sense of this very place,
Let us prophesie (NONLATINALPHABET) according to the rule, or square, or scope, or proportion of the faith. When we preach upon a particular verse, let us not onele sute our Doctrine to the particular notions that we have raised from thence,
Let us prophesy () according to the Rule, or square, or scope, or proportion of the faith. When we preach upon a particular verse, let us not onele suit our Doctrine to the particular notions that we have raised from thence,
but be we sure that the scope, tendency, and proportion of the truth will bear it, lse how sparkling or shining soever our Notion may be, they will prove but ignes fatui, bewildring false lights.
but be we sure that the scope, tendency, and proportion of the truth will bear it, lse how sparkling or shining soever our Notion may be, they will prove but ignes Fatui, bewildering false lights.
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but the name Jesus Christ? Who can make the licentious notion of fruitlesse believing, to stand before that Capital truth, that faith without workes, is dead faith? Who can bring the Arminian,
but the name jesus christ? Who can make the licentious notion of fruitless believing, to stand before that Capital truth, that faith without works, is dead faith? Who can bring the Arminian,
If you have been taught by him, as the truth is in Iesus, verses 22.23, &c. Put off concerning the former conversation, the old man, that is corrupt according to deceiptful lusts,
If you have been taught by him, as the truth is in Iesus, Verses 22.23, etc. Put off Concerning the former Conversation, the old man, that is corrupt according to deceitful Lustiest,
and be renewed, &c. Put on righteousnesse and holinesse, vers. 24. Putting away lying, speake truth, vers. 25. Putting away wrath, vers. 26. Not stealing, but labouring, vers. 28. Not corrupt in communication, but edifying, vers. 29. Not grieving the holy Spirit, &c. vers. 30. If any thing, called light, be contrary to these Rules of the new Creature,
and be renewed, etc. Put on righteousness and holiness, vers. 24. Putting away lying, speak truth, vers. 25. Putting away wrath, vers. 26. Not stealing, but labouring, vers. 28. Not corrupt in communication, but edifying, vers. 29. Not grieving the holy Spirit, etc. vers. 30. If any thing, called Light, be contrary to these Rules of the new Creature,
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as most of our wanton licentious going fires are, 'tis unquestionably false light. So then to conclude in the Prophets language, Isai. 8.20. To the Law, and to the Testimony, if any speake not accordding to this word, it is because there is no light, (that is, no true light) in them: But let us say with David, Psa. 119.105. Thy Word is a lamp unto my path, and a light unto my feet.
as most of our wanton licentious going fires Are, it's unquestionably false Light. So then to conclude in the prophets language, Isaiah 8.20. To the Law, and to the Testimony, if any speak not according to this word, it is Because there is no Light, (that is, no true Light) in them: But let us say with David, Psa. 119.105. Thy Word is a lamp unto my path, and a Light unto my feet.
If every unregenerate heart be in a bewildred condition, then that Every soule that is in an unregenerate state, is in a lost estate, Psal. 119.176. I have gone astray like a lost sheepe.
If every unregenerate heart be in a bewildered condition, then that Every soul that is in an unregenerate state, is in a lost estate, Psalm 119.176. I have gone astray like a lost sheep.
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Soules that are astray, that is, spiritually bewildred, are spiritually lost. Christ binds downe this truth with a three-fold Cord, three Parables, Luk. 15. The lost sheepe, vers. 4. The lost piece of silver, vers. 8. The lost Prodigall, vers. 24. and all these to import the unregenerate condition.
Souls that Are astray, that is, spiritually bewildered, Are spiritually lost. christ binds down this truth with a threefold Cord, three Parables, Luk. 15. The lost sheep, vers. 4. The lost piece of silver, vers. 8. The lost Prodigal, vers. 24. and all these to import the unregenerate condition.
1. This is a comprehensive losse, even of all other losses, for that man that loses his soule, loseth himselfe, and all things else, and what can be more?
1. This is a comprehensive loss, even of all other losses, for that man that loses his soul, loses himself, and all things Else, and what can be more?
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and what poorest man amongst you, would exchange Estates with such an one? so the unregenerate of the world have honours, pleasures, profits, what not? but they have not themselves, they have lost themselves,
and what Poorest man among you, would exchange Estates with such an one? so the unregenerate of the world have honours, pleasures, profits, what not? but they have not themselves, they have lost themselves,
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because they have lost their soules, Mat. 16.26. It runs, What will it advantage, if a man gaine the world, and lose his own soule? But Luk. 9.25. If he gaine the world and lose himselfe.
Because they have lost their Souls, Mathew 16.26. It runs, What will it advantage, if a man gain the world, and loose his own soul? But Luk. 9.25. If he gain the world and loose himself.
and his owne, when he came to be enlightned, he was not an enjoyer of himselfe, Luk. 15. v. 17. When he came (that's by repentance) to himselfe, he said.
and his own, when he Come to be enlightened, he was not an enjoyer of himself, Luk. 15. v. 17. When he Come (that's by Repentance) to himself, he said.
Hence our ordinary phrase, unregenerate ones are ungodly ones; gracelesse ones are godlesse ones. What, my Brethren, lost God? Heaven and Earth tremble at this loss!
Hence our ordinary phrase, unregenerate ones Are ungodly ones; graceless ones Are godless ones. What, my Brothers, lost God? Heaven and Earth tremble At this loss!
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lost God? there's one word for all, for God is all in all. A Saint may say as Jacob said, I have all, Gen. 33.11. for so the Hebrew Text bears, Qui habet habentem omnia, habet omnia, he hath all, that hath him that hath all.
lost God? there's one word for all, for God is all in all. A Saint may say as Jacob said, I have all, Gen. 33.11. for so the Hebrew Text bears, Qui habet habentem omnia, habet omnia, he hath all, that hath him that hath all.
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The lost Sonne was faine to rob the Swine, to fill his belly with their husks. Thou art a robber when thou takest either fleece or flesh from the poor sheep to feed thy belly, or to cloath thy back;
The lost Son was feign to rob the Swine, to fill his belly with their husks. Thou art a robber when thou Takest either fleece or Flesh from the poor sheep to feed thy belly, or to cloth thy back;
2. The losse of the soule is an irreparable losse, Mat. 16.26. To lose his soul, Luk. 9.25. Or lose himselfe, is to be cast away. Oh! that's a sad word:
2. The loss of the soul is an irreparable loss, Mathew 16.26. To loose his soul, Luk. 9.25. Or loose himself, is to be cast away. Oh! that's a sad word:
or if God take away these, he can for Counters give us Gold: But if thou lose thy soule, nothing can repaire that losse, Mat. 16.26. VVhat shall a man give in exchange for his soule? that is, there is nothing so much worth as it, nothing able to repaire the losse of it.
or if God take away these, he can for Counters give us Gold: But if thou loose thy soul, nothing can repair that loss, Mathew 16.26. What shall a man give in exchange for his soul? that is, there is nothing so much worth as it, nothing able to repair the loss of it.
When we exchange our soules with any thing that this world can afford, we are as a rich fool, (and much more foolish then he) that gives away an exceeding great Estate for a painted Apple,
When we exchange our Souls with any thing that this world can afford, we Are as a rich fool, (and much more foolish then he) that gives away an exceeding great Estate for a painted Apple,
through a third Land, and yet found them not, and yet on they went to seeke them still, verses 4.5. Oh! how shall this story rise up to condemne poor soules? Hast thou ever taken such paines to finde thy lost soule? to go from Ordinance to Ordinance, from duty to duy, from one endeavour to another, restlesly laborious in seeking that which thou hast lost? You have a saying, that I love you as I love my soule.
through a third Land, and yet found them not, and yet on they went to seek them still, Verses 4.5. Oh! how shall this story rise up to condemn poor Souls? Hast thou ever taken such pains to find thy lost soul? to go from Ordinance to Ordinance, from duty to duy, from one endeavour to Another, restlessly laborious in seeking that which thou hast lost? You have a saying, that I love you as I love my soul.
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and thus much according to the same truth, I would say to qualifie what was before spoken of this losse (for the sake of broken hearts, not of obdured sinners) that the soule is not so (as I said) lost until your lives be lost:
and thus much according to the same truth, I would say to qualify what was before spoken of this loss (for the sake of broken hearts, not of obdured Sinners) that the soul is not so (as I said) lost until your lives be lost:
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for until you have lost your lives 'tis good seeking, and great hopes of finding your lost soules? The lost Sheepe, lost piece of Silver, lost Prodigall, were all three of them found, Luk. 15.6.
for until you have lost your lives it's good seeking, and great hope's of finding your lost Souls? The lost Sheep, lost piece of Silver, lost Prodigal, were all three of them found, Luk. 15.6.
Rejoyce with me, for I have found my Sheepe which was lost, vers. 9. Rejoyce with me, for I have found the Piece which I had lost, vers. 24. This my Sonne was lost, and is found.
Rejoice with me, for I have found my Sheep which was lost, vers. 9. Rejoice with me, for I have found the Piece which I had lost, vers. 24. This my Son was lost, and is found.
and beyond your own labours, go to God that he may find you; thus David goes to God, and saith, Psal. 119.176. I have gone astray like a lost sheepe, seeke thy servant.
and beyond your own labours, go to God that he may find you; thus David Goes to God, and Says, Psalm 119.176. I have gone astray like a lost sheep, seek thy servant.
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thy damnation will not hinder either Gods being glorified, or thy faithful Ministers being saved; but thine own salvation, thine owne glory, this is lost, lost eternally.
thy damnation will not hinder either God's being glorified, or thy faithful Ministers being saved; but thine own salvation, thine own glory, this is lost, lost eternally.
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Yea, if you be lost, 'twil be in a sort our losse also, 1 Cor. 3.9. (Though I rather take this Text to be meant of the building up of Doctrines, then of Hearers;
Yea, if you be lost, 'twil be in a sort our loss also, 1 Cor. 3.9. (Though I rather take this Text to be meant of the building up of Doctrines, then of Hearers;
You have Ministers called labourers with God, the labour is building, Christ is the foundation, v. 10. The materials are Gold, Silver, precious Stones, (these you know will abide the burning) Hay, Wood, Stubble, (these are combustible) v. 12. (Some are Saints and precious Soules, some Hypocrites, some wretched Creatures.) Now every mans worke shall be tryed by fire, of what sort it is, v. 13. Whether you be rot••n or sound, that day will manifest: Now if any mans worke abide, he shall receive a reward;
You have Ministers called labourers with God, the labour is building, christ is the Foundation, v. 10. The materials Are Gold, Silver, precious Stones, (these you know will abide the burning) Hay, Wood, Stubble, (these Are combustible) v. 12. (some Are Saints and precious Souls, Some Hypocrites, Some wretched Creatures.) Now every men work shall be tried by fire, of what sort it is, v. 13. Whither you be rot••n or found, that day will manifest: Now if any men work abide, he shall receive a reward;
for those that convert many to righteousness, shall shine as the Starres of Heaven, Dan. 12.3. Think of this you Formalists, in whose profession there is no more substance, then hay, or stubble, no more durableness, then in wood before the devouring flame.
for those that convert many to righteousness, shall shine as the Stars of Heaven, Dan. 12.3. Think of this you Formalists, in whose profession there is no more substance, then hay, or stubble, no more durableness, then in wood before the devouring flame.
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He that understands the value of his soule, or believes what I have said this day, wil not thinke it an ill bargain to redeem his soule upon any terms.
He that understands the valve of his soul, or believes what I have said this day, will not think it an ill bargain to Redeem his soul upon any terms.
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Thirdly, Be very watchful over thine Affections, the feet of thy soule, Psal. 119.101. I have refrained my feet, from every evill way, that I may keepe thy word.
Thirdly, Be very watchful over thine Affections, the feet of thy soul, Psalm 119.101. I have refrained my feet, from every evil Way, that I may keep thy word.
And so you have the third thing propounded in the draught of this MAP, viz. Moses on Pisgah, turning his back on the wilderness, and pointing towards Canaan.
And so you have the third thing propounded in the draught of this MAP, viz. Moses on Pisgah, turning his back on the Wilderness, and pointing towards Canaan.
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When God calls a soule by conversion, 'tis like his Call to Lot in Sodome, Gen. 19.14. Up, get you out of this place, for the Lord will destroy this City.
When God calls a soul by conversion, it's like his Call to Lot in Sodom, Gen. 19.14. Up, get you out of this place, for the Lord will destroy this city.
Himselfe was upon the Hills and Mountaines, v. 8. and therefore he calls her to come up thither, that (as his phrase in John is) VVhere he is, she may be also.
Himself was upon the Hills and Mountains, v. 8. and Therefore he calls her to come up thither, that (as his phrase in John is) Where he is, she may be also.
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Now that the way from the Wilderness of sinne, is an up-hill way, I shall labour to prove by induction of Particulars considerable in that motion, the terms of the motion,
Now that the Way from the Wilderness of sin, is an uphill Way, I shall labour to prove by induction of Particulars considerable in that motion, the terms of the motion,
1. By induction of particulars, I shall mention these four. 1. Repentance. 2. Faith. 3. Obedience. 4. Gospel-converse. And verily for proof of each these, I think I shall need little more then your owne ordinary expressions of your owne ordinary experience.
1. By induction of particulars, I shall mention these four. 1. Repentance. 2. Faith. 3. obedience. 4. Gospel-converse. And verily for proof of each these, I think I shall need little more then your own ordinary expressions of your own ordinary experience.
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Oh! what a-doe have I (saist thou) to get up mine heart unto true Gospel-sorrow for my sinnes? Oh! what an hard worke is it (saith another) To bring my heart up to a beliefe of the promises? to trust God in difficulties, &c. Oh! how difficult to get up the hil of Gospel-obedience? what pains must I take to get to Communion with God in the spirit? &c. 1. The way of Repentance is an up-hil way.
Oh! what ado have I (Sayest thou) to get up mine heart unto true Gospel-sorrow for my Sins? Oh! what an hard work is it (Says Another) To bring my heart up to a belief of the promises? to trust God in difficulties, etc. Oh! how difficult to get up the hill of Gospel obedience? what pains must I take to get to Communion with God in the Spirit? etc. 1. The Way of Repentance is an up-hil Way.
Have you not heard of the fath of Abraham? (as the scripture saith of the patience of Job? ) Now where was it, that Abraham was canonized for the father of the faithful? why you have the story of it, Gen. 22.14. 'twas in the place named Jehovah-Jireh, In the Mount of the Lord it will be seen.
Have you not herd of the fath of Abraham? (as the scripture Says of the patience of Job?) Now where was it, that Abraham was canonized for the father of the faithful? why you have the story of it, Gen. 22.14. 'twas in the place nam jehovah-jireh, In the Mount of the Lord it will be seen.
and the higher the hil is, the more paines is it to get up, but when we are up, the farther we see. Prov. 18.10. The name of the Lord (which is that you know, that faith leans upon);
and the higher the hill is, the more pains is it to get up, but when we Are up, the farther we see. Curae 18.10. The name of the Lord (which is that you know, that faith leans upon);
and if so, then he that wil into the Tower, must up the hill, and he that wil into the name of the Lord for security, must up the Mount of the Lord by beleeving.
and if so, then he that will into the Tower, must up the hill, and he that will into the name of the Lord for security, must up the Mount of the Lord by believing.
or keep up your Spirits duly in this way? Our Saviour went up into a Mountaine to pray, and unlesse thou canst come up into the Mountaine, thou wilt very hardly come to pray. The Spouse looked for Christ in the high-wayes;
or keep up your Spirits duly in this Way? Our Saviour went up into a Mountain to pray, and unless thou Canst come up into the Mountain, thou wilt very hardly come to pray. The Spouse looked for christ in the highways;
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I am come to meet thee this day, to tell thee that the King is above in the Galleries; his voyce then to thee is this, Come up hither: for I, saith Christ, do not use to come down lower, the King is held in the Galleries;
I am come to meet thee this day, to tell thee that the King is above in the Galleries; his voice then to thee is this, Come up hither: for I, Says christ, do not use to come down lower, the King is held in the Galleries;
and not unlesse you be under spiritual Communion, Christ wil not shew himselfe lower, the Hebrew word bears thus much, the King is bound in the Galleries.
and not unless you be under spiritual Communion, christ will not show himself lower, the Hebrew word bears thus much, the King is bound in the Galleries.
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I judge it may refer hither, that we read of the Mountains of Prayer, the Mountaine of Holiness, the Mountaine of Praise, typing that the way of Gospel-Communion is an Up-hil way.
I judge it may refer hither, that we read of the Mountains of Prayer, the Mountain of Holiness, the Mountain of Praise, typing that the Way of Gospel-Communion is an Up-hil Way.
Paradice was a lofty state, and as it were a lower Heaven, but in the day that Adam was cast out of it, he went to inhabite so low a soyle, sinne I meane, that it is said of it, Prov. 5.5.
Paradise was a lofty state, and as it were a lower Heaven, but in the day that Adam was cast out of it, he went to inhabit so low a soil, sin I mean, that it is said of it, Curae 5.5.
Its steps take hold of Hell If the sinner were but one step lower, he would be in Hell. Nay, what if I should say, that the wilderness of sinne, is in a sort as low as Hell: nay, in a sort, an Hell, Psal. 86.13. Thou hast delivered my soule from the lowest Hell.
Its steps take hold of Hell If the sinner were but one step lower, he would be in Hell. Nay, what if I should say, that the Wilderness of sin, is in a sort as low as Hell: nay, in a sort, an Hell, Psalm 86.13. Thou hast Delivered my soul from the lowest Hell.
Now this Circumstance is clear in scripture, in experience, and where not? and it is convictive hereof, viz. That the way from the Wildernesse of sinne, is up-hil;
Now this Circumstance is clear in scripture, in experience, and where not? and it is convictive hereof, viz. That the Way from the Wilderness of sin, is up-hil;
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for upon any slip our soules slip to sinne, so that the Lord instantly cryes out, Returne ô backslyding Children, &c. Jer. 3.22. &c. All the wayes of sinne are backslyding wayes, therefore they are down-hil wayes; and therefore the way from the Wildernesse, is to come up. Thus much for proof,
for upon any slip our Souls slip to sin, so that the Lord instantly cries out, Return o backsliding Children, etc. Jer. 3.22. etc. All the ways of sin Are backsliding ways, Therefore they Are downhill ways; and Therefore the Way from the Wilderness, is to come up. Thus much for proof,
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for that is the valley of the shadow of death, and these are the Up-hil wayes. Come up, come up, from the wilderness you idle hearts, that love to walke onely in the way of the plaines.
for that is the valley of the shadow of death, and these Are the Up-hil ways. Come up, come up, from the Wilderness you idle hearts, that love to walk only in the Way of the plains.
but why can I not as easily go out? no wonder at all, going in to it is down-hil, comming out of it is up-hil; therefore never think of coming out of it,
but why can I not as Easily go out? no wonder At all, going in to it is downhill, coming out of it is up-hil; Therefore never think of coming out of it,
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And by the way, let me further challenge poor wretches of very madnesse, that in stead of taking paines to come up from the Wildernesse, take (as some do) much paines to go farther down into it:
And by the Way, let me further challenge poor wretches of very madness, that in stead of taking pains to come up from the Wilderness, take (as Some do) much pains to go farther down into it:
Is the way from the wildernesse up the hill? Take heed of fainting, take heed of falling, either of these will endanger your tumbling downe the hill againe. 1. Caution. Take heed of fainting.
Is the Way from the Wilderness up the hill? Take heed of fainting, take heed of falling, either of these will endanger your tumbling down the hill again. 1. Caution. Take heed of fainting.
how ready are the strongest of us to faint in those forementioned up-hil wayes? Now it is not the pleasure of the Lord Jesus, that any should faint in the waies of attendance upon him, Mat. 15.32. I will not send them away fasting, lest they faint in the way.
how ready Are the Strongest of us to faint in those forementioned up-hil ways? Now it is not the pleasure of the Lord jesus, that any should faint in the ways of attendance upon him, Mathew 15.32. I will not send them away fasting, lest they faint in the Way.
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although they be never such up-hil wayes, For which cause we faint not, 2 Cor. 4.16. And as we have received mercy, we faint not, v. 1. We shall reap, if we faint not, Gal. 6.9.
although they be never such up-hil ways, For which cause we faint not, 2 Cor. 4.16. And as we have received mercy, we faint not, v. 1. We shall reap, if we faint not, Gal. 6.9.
Observe the Apostles opposition, he sets minding of earthly things (that is the looking down-ward that I speak of) against having our conversation in heaven, Phil. 3.19, 20. Carnal hearts that mind earthly things, will faint in the first steps of that way that leads out of the Wildernesse,
Observe the Apostles opposition, he sets minding of earthly things (that is the looking downward that I speak of) against having our Conversation in heaven, Philip 3.19, 20. Carnal hearts that mind earthly things, will faint in the First steps of that Way that leads out of the Wilderness,
It would extreamly helpe us, to have our conversation in heaven, to be often, yea, alwayes looking thither, whence we looke for a Saviour, Phi. 3.20. This would keepe us from fainting in this up-hil way.
It would extremely help us, to have our Conversation in heaven, to be often, yea, always looking thither, whence we look for a Saviour, Phi. 3.20. This would keep us from fainting in this up-hil Way.
why then) set your affections upon things above, Col. 3.1, 2. For thus saith the Lord, Isai. 40.30.31. The Youths shal utterly faint, & the young men shall fall, but they that wait upon the Lord shall renew their strength, (yea though it be an up-hil way) they shall mount up with wings as Eagles;
why then) Set your affections upon things above, Col. 3.1, 2. For thus Says the Lord, Isaiah 40.30.31. The Youths shall utterly faint, & the young men shall fallen, but they that wait upon the Lord shall renew their strength, (yea though it be an up-hil Way) they shall mount up with wings as Eagles;
Is it an up-hil way? beleeve it, it is very ill getting a slip, 1 Cor. 10. He minds us of the falls of the poor Israelites in the way towards Canaan: he gives variety of instances from the 5. v. he brings all close down for our admonition, vers. 11. Wherefore let him that thinkes he standeth, take heed lest he fall, v. 12. How charily do men go up an hill in a frosty day,
Is it an up-hil Way? believe it, it is very ill getting a slip, 1 Cor. 10. He minds us of the falls of the poor Israelites in the Way towards Canaan: he gives variety of instances from the 5. v. he brings all close down for our admonition, vers. 11. Wherefore let him that thinks he Stands, take heed lest he fallen, v. 12. How charily do men go up an hill in a frosty day,
Let vs therefore labour to enter into that rest, lest any man fall after the ensample of their unbeliefe, Heb. 4.11. Thirdly, Exhortation in two words.
Let us Therefore labour to enter into that rest, lest any man fallen After the ensample of their unbelief, Hebrew 4.11. Thirdly, Exhortation in two words.
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let us up and repent, up and beleeve, up and obey, up and pray, and read, and heare, and meditate, &c. and that leads me to the Third main Doctrine yet before us, whitherto I shall refer it.
let us up and Repent, up and believe, up and obey, up and pray, and read, and hear, and meditate, etc. and that leads me to the Third main Doctrine yet before us, whitherto I shall refer it.
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Secondly, Is it an up-hil way? wherein is such likelihood of faintings? such feare of falling? Oh! Then labour to leane upon the beloved, whilst you come up from the Wildernesse, to repent and lean, to believe and lean, to obey and lean, to pray &c. and lean: and this would lead to the fourth main Doctrine,
Secondly, Is it an up-hil Way? wherein is such likelihood of faintings? such Fear of falling? Oh! Then labour to lean upon the Beloved, while you come up from the Wilderness, to Repent and lean, to believe and lean, to obey and lean, to pray etc. and lean: and this would led to the fourth main Doctrine,
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We passe on to CHAP. II. Containes the third maine Doctrine, That it greatly concernes lost soules to come up from the wildernesse of sinne, discovered and applyed with choice directions thereunto.
We pass on to CHAP. II Contains the third main Doctrine, That it greatly concerns lost Souls to come up from the Wilderness of sin, discovered and applied with choice directions thereunto.
The voyce of the Lord unto such a soule, is like the voyce of Christ to his chosen ones in Babylon, Rev. 18.4. Come out of her my people, lest you partake of her plagues.
The voice of the Lord unto such a soul, is like the voice of christ to his chosen ones in Babylon, Rev. 18.4. Come out of her my people, lest you partake of her plagues.
Come out of the Wildernesse, my poor Creatures, lest you dye wlldernesse-deaths: and now must the answer of thy soule be, I come Lord. The Lords bewildred spouse, Hos. 2. takes up this main resolution,
Come out of the Wilderness, my poor Creatures, lest you die wlldernesse-deaths: and now must the answer of thy soul be, I come Lord. The lords bewildered spouse, Hos. 2. Takes up this main resolution,
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1. It is the great designe of God the Father, that poor soules should come up from this spiritual wildernesse, Deut. 32.9, 10. Jacob is his portion, he found him in the Wildernesse,
1. It is the great Design of God the Father, that poor Souls should come up from this spiritual Wilderness, Deuteronomy 32.9, 10. Jacob is his portion, he found him in the Wilderness,
They have been scattered in the cloudy and darke day, v. 12. (Of this we have spoken) I will feed them in a good pasture, on the high Mountaines, there shall their fold be, &c. verses 13.14. (Of this we spake in the last discourse) I will seeke that which was lost,
They have been scattered in the cloudy and dark day, v. 12. (Of this we have spoken) I will feed them in a good pasture, on the high Mountains, there shall their fold be, etc. Verses 13.14. (Of this we spoke in the last discourse) I will seek that which was lost,
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what would you call this? or what would you account the child worthy of? Gods goodness is a leading goodnesse, and if thou refuse to be led by it, thou shalt be accounted a despiser of it,
what would you call this? or what would you account the child worthy of? God's Goodness is a leading Goodness, and if thou refuse to be led by it, thou shalt be accounted a despiser of it,
We have had occasion to shew that, though Christ were never bewildred, yet was he led into the Wilderness, that he might learn to looke after lost soules. This he professeth to be his businesse, Lu 19.10. I came to seeke, and to save that which is lost.
We have had occasion to show that, though christ were never bewildered, yet was he led into the Wilderness, that he might Learn to look After lost Souls. This he Professes to be his business, Lu 19.10. I Come to seek, and to save that which is lost.
When Christ tenders himselfe as a new and living way, and soules notwithstanding resolve to be lost still, this the Apostle aggravates by them that despised Moses, Heb. 10.28.
When christ tenders himself as a new and living Way, and Souls notwithstanding resolve to be lost still, this the Apostle aggravates by them that despised Moses, Hebrew 10.28.
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this therefore the Lord sorely challengeth, and severely reprehends them for, that were called Shepheards, that they sought not that which was lost, Ezek. 34.4. And his sheepe were scattered;
this Therefore the Lord sorely Challengeth, and severely reprehends them for, that were called Shepherds, that they sought not that which was lost, Ezekiel 34.4. And his sheep were scattered;
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yet none did search, or seek after them, vers. 6. And truly in pursuance of this message, whatever despite you offer unto any messenger, you offer it (as Christ saith) unto him that sent him;
yet none did search, or seek After them, vers. 6. And truly in pursuance of this message, whatever despite you offer unto any Messenger, you offer it (as christ Says) unto him that sent him;
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And shall the Spirit of Grace employ so many Ministers to call thee from the Lyons Den, &c. to look after thy lost soule? and dost thou not make it thine own work? Oh! what despite is this unto him that sent them?
And shall the Spirit of Grace employ so many Ministers to call thee from the Lyons Den, etc. to look After thy lost soul? and dost thou not make it thine own work? Oh! what despite is this unto him that sent them?
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and shall it be his work, and wilt thou have no care of thine own lost soule? this is to do despight flatly to the Spirit of grace. So saith himselfe, Heb. 10.29. Consider, consider;
and shall it be his work, and wilt thou have no care of thine own lost soul? this is to do despite flatly to the Spirit of grace. So Says himself, Hebrew 10.29. Consider, Consider;
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and wilt not thou make it thy great businesse also? Wilt not thou be at any cost or charges to accomplish it? if thou wilt not, at once, thou dost dispight (not onely unto me,
and wilt not thou make it thy great business also? Wilt not thou be At any cost or charges to accomplish it? if thou wilt not, At once, thou dost despite (not only unto me,
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The call of Christ to Lazarus, put life into Lazarus, and therefore he came up from the Grave, Joh. 11.44. The call of conversion to a sinner, puts life into the sinner, and therefore he comes up from the Wildernesse as the two witnesses, Rev. 11.11, 12. The Spirit of life entred into them, and then they heard a voyce saying, Come up hither.
The call of christ to Lazarus, put life into Lazarus, and Therefore he Come up from the Grave, John 11.44. The call of conversion to a sinner, puts life into the sinner, and Therefore he comes up from the Wilderness as the two Witnesses, Rev. 11.11, 12. The Spirit of life entered into them, and then they herd a voice saying, Come up hither.
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Hast thou heard the voyce of the Sonne unto life? if thou hast not, thou hast not yet stirred from the wayes of the wildernesse, which are wayes of death: thou must have a new life to walke in these up-hil paths,
Hast thou herd the voice of the Son unto life? if thou hast not, thou hast not yet stirred from the ways of the Wilderness, which Are ways of death: thou must have a new life to walk in these up-hil paths,
As the soul can never come up, unless it be raised, so say I, there was never any soule raised up, but was willing to come up; for that is raising up, when God raiseth up us, and our wills at once.
As the soul can never come up, unless it be raised, so say I, there was never any soul raised up, but was willing to come up; for that is raising up, when God Raiseth up us, and our wills At once.
My soule hates their prophane Notion, that teach soules to lye still as the beast in the ditch that cannot stirre, dawbing with such untempered Morter as this, if God will, and when God will, thou maist and shalt repent,
My soul hates their profane Notion, that teach Souls to lie still as the beast in the ditch that cannot stir, daubing with such untempered Mortar as this, if God will, and when God will, thou Mayest and shalt Repent,
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my Text saith not, VVho is this that was taken out of the wildernesse, but who is this that comes out, &c. though God raise up, yet she must come up. Gods motions herein may help,
my Text Says not, Who is this that was taken out of the Wilderness, but who is this that comes out, etc. though God raise up, yet she must come up. God's motions herein may help,
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Oh! how doe Christians hinder their progresse towards Canaan, for want of due observance unto this rule? We must be looking this way, and that way, (to this vanitie to day, to another to morrow) like fools and children,
Oh! how doe Christians hinder their progress towards Canaan, for want of due observance unto this Rule? We must be looking this Way, and that Way, (to this vanity to day, to Another to morrow) like Fools and children,
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and so trifle away our time, wherein we should dispatch our business, Psal. 119.5. Oh! saith David, That my wayes were directed, that I might keepe thy statutes.
and so trifle away our time, wherein we should dispatch our business, Psalm 119.5. Oh! Says David, That my ways were directed, that I might keep thy statutes.
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because they never yet lifted up their eyes unto the beauties of holinesse, and have therefore thought that the onely pleasing waies are in the Wilderness, 1 Cor. 1.21. The World by wisedom knew not God.
Because they never yet lifted up their eyes unto the beauty's of holiness, and have Therefore Thought that the only pleasing ways Are in the Wilderness, 1 Cor. 1.21. The World by Wisdom knew not God.
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i. e. your Will and Affections, Prov. 4.26. Ponder the path of thy feet, Psa. 119.101. I have refrained my feet from every false way, that I may keepe thy Word.
i. e. your Will and Affections, Curae 4.26. Ponder the path of thy feet, Psa. 119.101. I have refrained my feet from every false Way, that I may keep thy Word.
Set your affection on heaven, ver. 2. And 'twere the ready way to mortifie your members which are upon earth; v. 5. This Doctrine hath been Practical, instead of Use, this Querie offers it selfe.
Set your affection on heaven, ver. 2. And 'twere the ready Way to mortify your members which Are upon earth; v. 5. This Doctrine hath been Practical, instead of Use, this Querie offers it self.
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The stone naturally moves down-ward, but the sparks as naturally fly upward. If there be any sparke of grace in thee, it wil be soaring upward, 2 Pet. 1.4. That you might be partakers of the divine nature;
The stone naturally moves downward, but the sparks as naturally fly upward. If there be any spark of grace in thee, it will be soaring upward, 2 Pet. 1.4. That you might be partakers of the divine nature;
what ever meanes else you use, nothing will be effectual, unless you get a new nature, then (though it be up the hil) you will be able to go in the new way.
what ever means Else you use, nothing will be effectual, unless you get a new nature, then (though it be up the hill) you will be able to go in the new Way.
In these words you have that Action that gave life and vigor to her motion; she [ comes up &c. ] [ leaning upon &c. ] leaning upon her beloved. [ leaning ] there's her Act; [ upon ] directs you to the Object: [ her ] shewes her interest, the ground and spring of the Act;
In these words you have that Actium that gave life and vigor to her motion; she [ comes up etc. ] [ leaning upon etc. ] leaning upon her Beloved. [ leaning ] there's her Act; [ upon ] directs you to the Object: [ her ] shows her Interest, the ground and spring of the Act;
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] she leans with all complacential satisfaction, with all conjugall subjection: 'Tis her beloved she leans upon. Now the End of this Action, is the foresaid Motion, she leanes on him to come up by him. This is a Mystery, but it is spoken of Christ and Converts, of Christ and his Church.
] she leans with all complacential satisfaction, with all conjugal subjection: It's her Beloved she leans upon. Now the End of this Actium, is the foresaid Motion, she leans on him to come up by him. This is a Mystery, but it is spoken of christ and Converts, of christ and his Church.
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a matter worthy the enquiring after, and admiring at; Who is she that comes up from the Wilderness? Who is she that comes leaning upon her beloved? ye daughters of Jerusalem, look out at your windowes,
a matter worthy the inquiring After, and admiring At; Who is she that comes up from the Wilderness? Who is she that comes leaning upon her Beloved? you daughters of Jerusalem, look out At your windows,
she was cast out into the wilderness, in the day that she was born, to the loathing of her person, but now she comes up from the wilderness, leaning on her Lord in the day of her espousals!
she was cast out into the Wilderness, in the day that she was born, to the loathing of her person, but now she comes up from the Wilderness, leaning on her Lord in the day of her espousals!
Who is this that commeth from Edom, with dyed Garments from Bosrah? There's a wondering at the Bridegroom: Who is this that comes up from the VVilderness? Here's a wondering at the Bride. He that speaks in righteousness, mighty to save is the Bridegroom, (Isai. 63.1.) She that needs a Righteousness, and a mighty salvation, is the Bride.
Who is this that comes from Edom, with died Garments from Bosrah? There's a wondering At the Bridegroom: Who is this that comes up from the VVilderness? Here's a wondering At the Bride. He that speaks in righteousness, mighty to save is the Bridegroom, (Isaiah 63.1.) She that needs a Righteousness, and a mighty salvation, is the Bride.
[ Her Jesus ] that inableth her to come home from the wilderness, Lu. 15.4, 5, 6. [ Her Christ ] that perfumes her with Mirrhe and Frankencense, with all Powders, (knowledge, righteousness,
[ Her jesus ] that enableth her to come home from the Wilderness, Lu. 15.4, 5, 6. [ Her christ ] that perfumes her with Myrrh and Frankincense, with all Powders, (knowledge, righteousness,
Gospel-reliance on Jesus Christ, is the onely way of salvation to lost sinners. Lost souls had need be leaning souls, for there is no recovery of the sinner,
Gospel-reliance on jesus christ, is the only Way of salvation to lost Sinners. Lost Souls had need be leaning Souls, for there is no recovery of the sinner,
Abraham of old, hath respect unto his day, and bottoms his joy thereupon, Joh. 8.56. David, though his Father, yet calls him Lord, ( Lu. 20.43.) And in the day of Calamity, this Lord (saith David) was my stay, Psa. 18.18. The word (is NONLATINALPHABET of NONLATINALPHABET in Niph. Jnnixus est and) properly signifies, the Lord is my leaning stock.
Abraham of old, hath respect unto his day, and bottoms his joy thereupon, John 8.56. David, though his Father, yet calls him Lord, (Lu. 20.43.) And in the day of Calamity, this Lord (Says David) was my stay, Psa. 18.18. The word (is of in Nip. Jnnixus est and) properly signifies, the Lord is my leaning stock.
And Mary, though his Mother, while the Child was yet unborn, leans for salvation upon the Babe in her womb, Lu. 1.47. He is the annointed, the accomplished Saviour, sent on purpose to seek and to save that which was lost, Luk. 19.10. Neither is there salvation in any other;
And Marry, though his Mother, while the Child was yet unborn, leans for salvation upon the Babe in her womb, Lu. 1.47. He is the anointed, the accomplished Saviour, sent on purpose to seek and to save that which was lost, Luk. 19.10. Neither is there salvation in any other;
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for there is no other name under heaven given among men whereby we must be saved, Act. 4.12. Christ is that living stone to whom we must come, that Corner stone (upon which all the building doth leane) and he that believeth on him shall not be confounded:
for there is no other name under heaven given among men whereby we must be saved, Act. 4.12. christ is that living stone to whom we must come, that Corner stone (upon which all the building does lean) and he that Believeth on him shall not be confounded:
and unto them that believe, he is precious, (beloved indeed of the leaning soule,) 1 Pet. 2.6, 7. And even in this sence may I say, Other foundation can no man lay than which is laid, which is Jesus Christ.
and unto them that believe, he is precious, (Beloved indeed of the leaning soul,) 1 Pet. 2.6, 7. And even in this sense may I say, Other Foundation can no man lay than which is laid, which is jesus christ.
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in the Lord shall all the seed of Israel be justified, and shall glory, Isai. 45.22, 24, 25. I shall therefore endeavour the proof of the point. 1. By taking from under you, your other supports. 2. By roling your soules, with mine own, upon Jesus Christ.
in the Lord shall all the seed of Israel be justified, and shall glory, Isaiah 45.22, 24, 25. I shall Therefore endeavour the proof of the point. 1. By taking from under you, your other supports. 2. By rolling your Souls, with mine own, upon jesus christ.
'Tis recorded of Absalom, That having no Children (for his Name and Memorial to rest upon) he built him a Pillar, 2 Sam. 18.18. that was before that he had, (or else when he had buryed) the Sonnes spoken of, Chron. 14.27. Let those soules that never have heard of a Christ to rest upon, make Pillars for themselves of other things:
It's recorded of Absalom, That having no Children (for his Name and Memorial to rest upon) he built him a Pillar, 2 Sam. 18.18. that was before that he had, (or Else when he had buried) the Sons spoken of, Chronicles 14.27. Let those Souls that never have herd of a christ to rest upon, make Pillars for themselves of other things:
But as one living Son would be better then a thousand dead Pillars, so is one living Saviour of (infinitely) more value then 10000 dead supports for thy poor soule to leane upon.
But as one living Son would be better then a thousand dead Pillars, so is one living Saviour of (infinitely) more valve then 10000 dead supports for thy poor soul to lean upon.
I shall speake particularly to these nine, the onely likely leaning stocks, none of which shall without a Christ, stand thee in stead when thou leanest upon them.
I shall speak particularly to these nine, the only likely leaning stocks, none of which shall without a christ, stand thee in stead when thou Leanest upon them.
It is not old acquaintance, as a Creature; but new acquaintance, as a new Creature, that is spoken of Job 22.21. and that is, (as saith the Apostle, by being in Christ.) As for any others, The Lord that made them, will not have mercy on them;
It is not old acquaintance, as a Creature; but new acquaintance, as a new Creature, that is spoken of Job 22.21. and that is, (as Says the Apostle, by being in christ.) As for any Others, The Lord that made them, will not have mercy on them;
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and he that formed them, will shew them no favour, Isai. 27.11. It would be sad believing, if poor souls have no better promises then this to leane unto.
and he that formed them, will show them no favour, Isaiah 27.11. It would be sad believing, if poor Souls have no better promises then this to lean unto.
What, do you think that God that hath given me such prosperity, will in the end damn me? I have a faire portion of outward things, shall all this love end in eternall hatred? Nay,
What, do you think that God that hath given me such Prosperity, will in the end damn me? I have a fair portion of outward things, shall all this love end in Eternal hatred? Nay,
He opened the door of heaven, gave them Corn of heaven, vers. 24. Angels food, meat to the full, vers. 25. He rained flesh as dust, and feathered foul, as the sand upon the Sea shore, vers. 27. He gave them their own desire, vers. 29. Yet while the meat was in their mouths, the wrath of God came upon them,
He opened the door of heaven, gave them Corn of heaven, vers. 24. Angels food, meat to the full, vers. 25. He reigned Flesh as dust, and feathered foul, as the sand upon the Sea shore, vers. 27. He gave them their own desire, vers. 29. Yet while the meat was in their mouths, the wrath of God Come upon them,
Secondly, The fattest of them. Ah! friends, many times, fair pasture is a foul sign; You, your selves, litter and fodder those Cattel best, that you intend for the slaughter soonest. Go to therefore rich men, lament and howl,
Secondly, The Fattest of them. Ah! Friends, many times, fair pasture is a foul Signen; You, your selves, litter and fodder those Cattle best, that you intend for the slaughter soonest. Go to Therefore rich men, lament and howl,
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an house with a sandy foundation, if you lean unto it, will not stand. All these have I done from my youth, Mat. 19.20. saith the civil young man, yet went a way with a sad heart, for all he had his Crurch of civility, (and riches to boote) to lean upon.
an house with a sandy Foundation, if you lean unto it, will not stand. All these have I done from my youth, Mathew 19.20. Says the civil young man, yet went a Way with a sad heart, for all he had his church of civility, (and riches to boot) to lean upon.
and the multitudes thereof, the Lord bitterly rejects them, as the men of Sodom, and people of Gomorrah, vers. 10. And tells them, he is weary of their services, verses 11.14.
and the Multitudes thereof, the Lord bitterly rejects them, as the men of Sodom, and people of Gomorrah, vers. 10. And tells them, he is weary of their services, Verses 11.14.
many that fight the Lords battels, shall never come to possesse the Lords Canaan: and truly we would thinke it great pitty, that any should make such fair adventures,
many that fight the lords battles, shall never come to possess the lords Canaan: and truly we would think it great pity, that any should make such fair adventures,
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Many shall say to me in that day, (marke, 'tis not a rare instance, this is a common leaning stock) Lord, Lord, (there is confidence) Have we not prophesied in thy name? (there is the adventure) and in thy name have cast out Devils? (there is successe) and in thy name done many wonderfull works, (there is the quantity of the adventures,
Many shall say to me in that day, (mark, it's not a rare instance, this is a Common leaning stock) Lord, Lord, (there is confidence) Have we not prophesied in thy name? (there is the adventure) and in thy name have cast out Devils? (there is success) and in thy name done many wonderful works, (there is the quantity of the adventures,
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and quality of the successes.) And what followes, vers. 23. And then will I profess unto them, I never knew you, depart from me you that work iniquity.
and quality of the Successes.) And what follows, vers. 23. And then will I profess unto them, I never knew you, depart from me you that work iniquity.
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Ah! friends, this may make the best hear• in our bosomes ake, if we have no more to leane to then this, to be able to say, I have been in these many battels for God and Religion;
Ah! Friends, this may make the best hear• in our bosoms ache, if we have no more to lean to then this, to be able to say, I have been in these many battles for God and Religion;
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thou art judged worthy of Gospel-seales, and to be admitted into Gospel-fellowship, &c. And is this that which thou leanest unto? Verily this is but a rotten pillar.
thou art judged worthy of Gospel-seales, and to be admitted into Gospel-fellowship, etc. And is this that which thou Leanest unto? Verily this is but a rotten pillar.
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Sardis had a name to live, but was dead, Rev. 3.1. And God saith expresly, Jer. 7.4. Trust ye not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these:
Sardis had a name to live, but was dead, Rev. 3.1. And God Says expressly, Jer. 7.4. Trust you not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord Are these:
and thou takest no knowledge? And in very deed they leaned so much, that God wonders that they should once thinke that he would accept them, ver. 5. Wilt thou call this a fast? an acceptable day to the Lord? Oh! how might this qualme our heart from leaning upon such humblings,
and thou Takest no knowledge? And in very deed they leaned so much, that God wonders that they should once think that he would accept them, ver. 5. Wilt thou call this a fast? an acceptable day to the Lord? Oh! how might this qualm our heart from leaning upon such humblings,
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but if thou stay here, or lean hereon, all is nothing, Mat. 12, 44. The house was empty, and swept, and garnished, (that is, it was voyded of sinne, reformed,
but if thou stay Here, or lean hereon, all is nothing, Mathew 12, 44. The house was empty, and swept, and garnished, (that is, it was voided of sin, reformed,
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Thus you shall find the Jews in scripture, to leane much upon the promises of the Messiah, who when Christ came that was the Messiah, him they rejected altogether.
Thus you shall find the jews in scripture, to lean much upon the promises of the Messiah, who when christ Come that was the Messiah, him they rejected altogether.
Thus many would willingly owne the promises, that will not leane upon Jesus Christ. But what saith the Spirit? 2 Cor. 1.20. All the promises of God in Christ are yea, and in him, Amen:
Thus many would willingly own the promises, that will not lean upon jesus christ. But what Says the Spirit? 2 Cor. 1.20. All the promises of God in christ Are yea, and in him, Amen:
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but who subscribed them? who sealed them? the Hand and Seal are the confirmation of the Bond, which without them, let it relate never so much, is worth nothing in Law, no wise man will leane to it,
but who subscribed them? who sealed them? the Hand and Seal Are the confirmation of the Bound, which without them, let it relate never so much, is worth nothing in Law, no wise man will lean to it,
Ninthly, Yea, though you should leane upon the God of promise, without leaning upon Christ in whom he hath promised, the Lord would reprove thee for making choice of himselfe,
Ninthly, Yea, though you should lean upon the God of promise, without leaning upon christ in whom he hath promised, the Lord would reprove thee for making choice of himself,
You have some severely threatned by the Lord, that are yet said willingly to lean upon the Lord, Mich. 3.11. God was in Christ reconciling sinners to himselfe, and seeking lost soules, 2 Cor. 5.19.
You have Some severely threatened by the Lord, that Are yet said willingly to lean upon the Lord, Mich. 3.11. God was in christ reconciling Sinners to himself, and seeking lost Souls, 2 Cor. 5.19.
therefore (to speake with all reverence and holy sobriety) to come to God without Christ for spiritual helpe or support, is to come to one that cannot helpe you, because he hath resolved, and said he will not; and it is uncomfortable leaning where we are forbidden to expect reliefe.
Therefore (to speak with all Reverence and holy sobriety) to come to God without christ for spiritual help or support, is to come to one that cannot help you, Because he hath resolved, and said he will not; and it is uncomfortable leaning where we Are forbidden to expect relief.
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Now Jesus Christ is the Lord Commissioner, and sole Commissioner of the broad seale of Heaven, the onely Master of Requests unto the great King of Glory;
Now jesus christ is the Lord Commissioner, and sole Commissioner of the broad seal of Heaven, the only Master of Requests unto the great King of Glory;
come then with as much confidence of Gods favour, (as those in Micah ) even as it is possible for any Christlesse soule to have, the Lord will utterly reject thy sute,
come then with as much confidence of God's favour, (as those in micah) even as it is possible for any Christless soul to have, the Lord will utterly reject thy suit,
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But why speake I thus mildly herein? Sirs, should you bring your Christlesse soules, and cast them upon the Throne of an absolute God for a resting place, having not made the Kings Chamberlain first your friend, (as they did in the Acts 12.20.) without making the Angel of his presence, the Lord Christ your friend:
But why speak I thus mildly herein? Sirs, should you bring your Christless Souls, and cast them upon the Throne of an absolute God for a resting place, having not made the Kings Chamberlain First your friend, (as they did in the Acts 12.20.) without making the Angel of his presence, the Lord christ your friend:
They will (by all means) lean upon the Lord; and yet this God, vers. 12. expresly declares, that he will plough them up, and make them to become heapes. Now friends,
They will (by all means) lean upon the Lord; and yet this God, vers. 12. expressly declares, that he will plough them up, and make them to become heaps. Now Friends,
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if God himselfe will not be leaned upon out of Christ, what then shall poor Christlesse Creatures dare to leane unto? And thus much for removal of other leaning stocks.
if God himself will not be leaned upon out of christ, what then shall poor Christless Creatures Dare to lean unto? And thus much for removal of other leaning stocks.
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and onely two grounds. 1. His word of promise. 2. His power of performance. It were vaine to trust to a poor man that is not worth a groat, who it may be oweth thee a thousand pounds,
and only two grounds. 1. His word of promise. 2. His power of performance. It were vain to trust to a poor man that is not worth a groat, who it may be owes thee a thousand pounds,
or said that he would give thee so much as a farthing of it, because though he be able to performe what thou desirest, there lacks promise. But now when a man hath said,
or said that he would give thee so much as a farthing of it, Because though he be able to perform what thou Desirest, there lacks promise. But now when a man hath said,
and thou knowest him to be an honest man, this thou maist leane to, thou reckonest this as good as money in thy Purse, thou buildest upon it, and trustest to it.
and thou Knowest him to be an honest man, this thou Mayest lean to, thou reckonest this as good as money in thy Purse, thou buildest upon it, and trustest to it.
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and leaned unto by lost soules, because he is alone. 1. The word of God. 2. The arme of God. He is the promise. He is the power of performance. He is Gods truth, and Gods strength Now whatever soule shall lean else-where, (yea though it be on God himselfe, out of Jesus Christ) leanes where there is no promise. 2. Where there is no power of performance (as I hinted before) but as for them that leane upon Christ, they have
and leaned unto by lost Souls, Because he is alone. 1. The word of God. 2. The arm of God. He is the promise. He is the power of performance. He is God's truth, and God's strength Now whatever soul shall lean elsewhere, (yea though it be on God himself, out of jesus christ) leans where there is no promise. 2. Where there is no power of performance (as I hinted before) but as for them that lean upon christ, they have
you have this bundle of Mirrhe broken up, when God bringeth Christ into the world, Lu. 1. He hath raised up an horne of salvation in the house of David, ver. 69. As he spake by the mouth of his holy Prophets, which have been since the world began, ver. 70. To remember his mercy promised,
you have this bundle of Myrrh broken up, when God brings christ into the world, Lu. 1. He hath raised up an horn of salvation in the house of David, ver. 69. As he spoke by the Mouth of his holy prophets, which have been since the world began, ver. 70. To Remember his mercy promised,
and linketh that to vers. 1. For he shall grow up, &c. You had an He-strength in the former, you have an Hee-arme in this latter scripture, so Isai. 51.5.
and linketh that to vers. 1. For he shall grow up, etc. You had an He-strength in the former, you have an Hee-arme in this latter scripture, so Isaiah 51.5.
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First, viz. Who they are that alone are fit and apt to leane upon Jesus Christ? Who is this (saith the Text,) That comes out of the Wilderness, leaning upon her beloved? So say I, Who are they amongst lost soules, (for all are bewildred) that can come leaning upon Christ out of the Wildernesse? There are an hundred lost in the VVildernesse, Luk. 15. And there is but one that comes home leaning. Though all be lost, yet few be leaning soules.
First, viz. Who they Are that alone Are fit and apt to lean upon jesus christ? Who is this (Says the Text,) That comes out of the Wilderness, leaning upon her Beloved? So say I, Who Are they among lost Souls, (for all Are bewildered) that can come leaning upon christ out of the Wilderness? There Are an hundred lost in the VVildernesse, Luk. 15. And there is but one that comes home leaning. Though all be lost, yet few be leaning Souls.
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I observe the principal scope of that excellent experimental and incomparable Book of the Preacher, Is the conviction and demonstration of the weaknesse and wearyingnesse of all that is here below, Eccle. 1.14. I have seen all the works that are under the Sun, and behold, all is vanity and vexation of spirit.
I observe the principal scope of that excellent experimental and incomparable Book of the Preacher, Is the conviction and demonstration of the weakness and wearyingnesse of all that is Here below, Eccle. 1.14. I have seen all the works that Are under the Sun, and behold, all is vanity and vexation of Spirit.
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Now this is the preaching of Solomon, and unlesse you be under the power of it in this point, it will be vaine to presse you to leane upon the Lord Jesus,
Now this is the preaching of Solomon, and unless you be under the power of it in this point, it will be vain to press you to lean upon the Lord jesus,
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but who so believeth that Text in Ecclesiastes, will readily close with this Text in the Canticles: But as for Pharisees, that can feed without feare on the feast of their own cooking;
but who so Believeth that Text in Ecclesiastes, will readily close with this Text in the Canticles: But as for Pharisees, that can feed without Fear on the feast of their own cooking;
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and Worldlings that can battle themselves in their sinnes, is it not strange that they are too strong and too lusty, too fresh and too lively, to leane on the Lord Jesus Christ:
and Worldlings that can battle themselves in their Sins, is it not strange that they Are too strong and too lusty, too fresh and too lively, to lean on the Lord jesus christ:
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First, This Proposition I shall lay down, That if our strength might have served to the saving of our lost souls, the Lord would never have laid the strength of Jesus Christ out unto such an end.
First, This Proposition I shall lay down, That if our strength might have served to the Saving of our lost Souls, the Lord would never have laid the strength of jesus christ out unto such an end.
as by his poverty we might be made rich, so by his weakning through the flesh, we might be strengthened with all might by his Spirit in the inner man:
as by his poverty we might be made rich, so by his weakening through the Flesh, we might be strengthened with all might by his Spirit in the inner man:
If any thing might have been supportant to our bewildred soules besides Jesus, it must have been Moses; I meane performances, services, righteousness of the Law.
If any thing might have been supportant to our bewildered Souls beside jesus, it must have been Moses; I mean performances, services, righteousness of the Law.
but in this the Apostle is expresse, Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sent his own Sonne in the likenesse of sinful flesh, &c. If any thing could be our strength on this side Christ, it must be the Law.
but in this the Apostle is express, Rom. 8.3. For what the Law could not do, in that it was weak through the Flesh, God sent his own Son in the likeness of sinful Flesh, etc. If any thing could be our strength on this side christ, it must be the Law.
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Secondly, There are none but weak souls that will be leaning soules, because there is no soule that hath strength of its owne, that will care for the strength of Jesus Christ.
Secondly, There Are none but weak Souls that will be leaning Souls, Because there is no soul that hath strength of its own, that will care for the strength of jesus christ.
But when all was gone, money out of her Purse, and hope out of her heart, &c. then she comes to Christ to take hold on the hemme of his Garment, and (as small a measure of leaning as that was) it restored her strength unto her, Luk. 8.43, 44. You sometime say, That you are not weak enough to lye by it,
But when all was gone, money out of her Purse, and hope out of her heart, etc. then she comes to christ to take hold on the hem of his Garment, and (as small a measure of leaning as that was) it restored her strength unto her, Luk. 8.43, 44. You sometime say, That you Are not weak enough to lie by it,
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for Christ weakens whomsoever he strengtheneth. Thus Rev. 3.17. He takes a course to make them out of love with their own riches, &c. and then counsels them to buy of him.
for christ weakens whomsoever he strengtheneth. Thus Rev. 3.17. He Takes a course to make them out of love with their own riches, etc. and then Counsels them to buy of him.
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Hast thou any selfe-strength? if Christ love thee he will never leave thee, till he hath weakened thee, 2 Cor. 10.4. The weapons of our warfare are spiritual, mighty through God, to the pulling down of strong holds.
Hast thou any self-strength? if christ love thee he will never leave thee, till he hath weakened thee, 2 Cor. 10.4. The weapons of our warfare Are spiritual, mighty through God, to the pulling down of strong holds.
God will pull down what is strong in thee, before ever he build up what is weak in thee, 1 Cor. 1.27. God hath chosen the weake things of this World, to confound what is mighty, weak preaching to confound mighty corruptions and strong lusts.
God will pull down what is strong in thee, before ever he built up what is weak in thee, 1 Cor. 1.27. God hath chosen the weak things of this World, to confound what is mighty, weak preaching to confound mighty corruptions and strong Lustiest.
Hear Christs voyce, 2 Cor. 12.9. My strength is made perfect in weakness, saith he to Paul. And hear the answer of Pauls experience, ver. 10. For when I am weake, saith he, then am I strong. Yea, this is the constant experience of all that receive strength in the way of Faith; that is, leaning upon Christ.
Hear Christ voice, 2 Cor. 12.9. My strength is made perfect in weakness, Says he to Paul. And hear the answer of Paul's experience, ver. 10. For when I am weak, Says he, then am I strong. Yea, this is the constant experience of all that receive strength in the Way of Faith; that is, leaning upon christ.
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1. Wouldst thou have strength into thine understanding by leaning unto Christ for strength, truly thou must goe in all manner of sense of the weaknesse of thine understanding, to the Throne of Grace,
1. Wouldst thou have strength into thine understanding by leaning unto christ for strength, truly thou must go in all manner of sense of the weakness of thine understanding, to the Throne of Grace,
If thou goe knowing to the Lord Jesus, thou shalt come away ignorant; if thou goe blind, thou shalt come away seeing; if thou be a fool when thou goest to him, thou shalt come savingly wise from him;
If thou go knowing to the Lord jesus, thou shalt come away ignorant; if thou go blind, thou shalt come away seeing; if thou be a fool when thou goest to him, thou shalt come savingly wise from him;
if thou goest in the thoughts of selfe-wisdome, thou shalt be a fool at thy comming away, 1 Cor. 3.18. Let no man deceive himselfe, if any man amongst you thinketh himselfe to be wise, let him become a fool that he may be wise.
if thou goest in the thoughts of self-wisdom, thou shalt be a fool At thy coming away, 1 Cor. 3.18. Let no man deceive himself, if any man among you Thinketh himself to be wise, let him become a fool that he may be wise.
2. If thou wouldst by leaning upon Christ, derive any strength into thy will or affections, thou must goe in the sense of thine infirmity, viz. That thou art not sufficient of thy selfe so much as to thinke any thing that is good;
2. If thou Wouldst by leaning upon christ, derive any strength into thy will or affections, thou must go in the sense of thine infirmity, viz. That thou art not sufficient of thy self so much as to think any thing that is good;
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so that the law of thy members doth not onely warre, but take thee captive to the Law of sinne, as he complaines, ver. 23. and cryes out upon it, Oh wretched man that I am!
so that the law of thy members does not only war, but take thee captive to the Law of sin, as he complains, ver. 23. and cries out upon it, O wretched man that I am!
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ver. 24. Then comes he out of this Wilderness, leaning on the beloved, I thanke God through Jesus Christ, ver. 25. Before I goe farther, I shall desire to fasten this more upon your hearts, by a word of improvement to you that hear me this day. And
ver. 24. Then comes he out of this Wilderness, leaning on the Beloved, I thank God through jesus christ, ver. 25. Before I go farther, I shall desire to fasten this more upon your hearts, by a word of improvement to you that hear me this day. And
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Is it so that none can leane upon Christ, unlesse they be as thou art? here then is abundant matter of rejoycing and reviving to thee, where thou thoughtest there was nothing but sadnesse, even sorrowing unto death.
Is it so that none can lean upon christ, unless they be as thou art? Here then is abundant matter of rejoicing and reviving to thee, where thou thoughtest there was nothing but sadness, even sorrowing unto death.
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yea, I take pleasure in my weaknesses, for when I am weake, then am I strong. Methinks, I am sent this day with that message unto such soules that I meet with, Isai. 35.3. Strengthen you the weake hands, and confirme the feeble knees:
yea, I take pleasure in my Weaknesses, for when I am weak, then am I strong. Methinks, I am sent this day with that message unto such Souls that I meet with, Isaiah 35.3. Strengthen you the weak hands, and confirm the feeble knees:
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and which is there to be remarked, all these promises are made to wilderness-soules, ver. 1.2, 6, &c. As if so be the Lord should on purpose say, whatever weaknesse you can complaine of, it shall not be able to hinder your everlasting joy spoken of v. 10.
and which is there to be remarked, all these promises Are made to wilderness-soules, ver. 1.2, 6, etc. As if so be the Lord should on purpose say, whatever weakness you can complain of, it shall not be able to hinder your everlasting joy spoken of v. 10.
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Woe be to thee, whose strength is in thine hearing, or praying, or Alms, as Samsons was in his haire. The Lord will be sure to cut off thy proud locks,
Woe be to thee, whose strength is in thine hearing, or praying, or Alms, as Samsons was in his hair. The Lord will be sure to Cut off thy proud locks,
and then where shall thy strength be found? These are the soules that compasse themselves with sparks of their own kindling, that warme their hearts at their own fire, and say, aha! aha!
and then where shall thy strength be found? These Are the Souls that compass themselves with sparks of their own kindling, that warm their hearts At their own fire, and say, aha! aha!
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but instead thereof, this shall they have of the hand of the Lord, they shall lye down in sorrow, Isa. 50.10, 11. CHAP. III. Discovers how soule-weariness fits for Christ; Opened and applyed.
but instead thereof, this shall they have of the hand of the Lord, they shall lie down in sorrow, Isaiah 50.10, 11. CHAP. III. Discovers how soule-weariness fits for christ; Opened and applied.
as well as some strong ones that rest in their strength? truly I believe there are, of whom we may say as Paul of those women, that were ever learning, and never able to come to the knowledge of the truth, 2 Tim. 3.7.
as well as Some strong ones that rest in their strength? truly I believe there Are, of whom we may say as Paul of those women, that were ever learning, and never able to come to the knowledge of the truth, 2 Tim. 3.7.
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So there are some, that are ever complaining of their weaknesses, as to the things of God, which are never able (because not truly willing) to grow stronger,
So there Are Some, that Are ever complaining of their Weaknesses, as to the things of God, which Are never able (Because not truly willing) to grow Stronger,
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for indeed, as the strength that we spake of, was the Pharisees weakness; so the weakness we spake of, the Hypocrite makes it his strength. But now that soule that is throughly solicitous to be rid of its weakenesse, which can onely be by wearinesse, is fit to sit down upon this well of living waters: for Jesus himselfe also being weary (according to the flesh) sat down upon the well, Joh. 4.6.
for indeed, as the strength that we spoke of, was the Pharisees weakness; so the weakness we spoke of, the Hypocrite makes it his strength. But now that soul that is thoroughly solicitous to be rid of its weakness, which can only be by weariness, is fit to fit down upon this well of living waters: for jesus himself also being weary (according to the Flesh) sat down upon the well, John 4.6.
Till Hagar was wearied, as well as weakened in the wildernesse of Beer-shebah, the Angel of the Lord never opened her eyes, nor discovered unto her the Well of waters, Gen. 21. from the 14. to the 19. So until souls be weary of the wildernesse of sin,
Till Hagar was wearied, as well as weakened in the Wilderness of Beersheba, the Angel of the Lord never opened her eyes, nor discovered unto her the Well of waters, Gen. 21. from the 14. to the 19. So until Souls be weary of the Wilderness of since,
as well as weakned in it, & by it, the Lord wil never reveal unto them those refreshments that are from the presence of the Lord, in the hand and dispensation of the Angell of his presence, the Lord Jesus.
as well as weakened in it, & by it, the Lord will never reveal unto them those refreshments that Are from the presence of the Lord, in the hand and Dispensation of the Angel of his presence, the Lord jesus.
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1. The Lord is the fountaine of all spirituall refreshments, so saith the Scripture, Act. 3.19. The times of refreshing come from the presence of the Lord.
1. The Lord is the fountain of all spiritual refreshments, so Says the Scripture, Act. 3.19. The times of refreshing come from the presence of the Lord.
Now this fountaine which experience shews us to be a fountaine sealed to the rest of the world, is a fountaine opened unto weary soules that they may drinke, and drink abundantly, Jer. 31.25. I have saciated the weary soule;
Now this fountain which experience shows us to be a fountain sealed to the rest of the world, is a fountain opened unto weary Souls that they may drink, and drink abundantly, Jer. 31.25. I have saciated the weary soul;
First, That the Lord Christ hath particular instructions from the Father, that gave him his commission to dispense refreshments peculiarly to such weary soules.
First, That the Lord christ hath particular instructions from the Father, that gave him his commission to dispense refreshments peculiarly to such weary Souls.
Read, and be ravished with that expression (which is plainly the Lord Christs) Isai. 50.4. I cloath the heavens with blacknesse, (saith he) ver. 3. Therefore it must be understood of Christ, not the Prophet.
Read, and be ravished with that expression (which is plainly the Lord Christ) Isaiah 50.4. I cloth the heavens with blackness, (Says he) for. 3. Therefore it must be understood of christ, not the Prophet.
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Now he goes on, ver. 4. The Lord hath given me the tongue of the learned, that I should know how to speake a word in season (to weary souls) to him that is weary, he wakeneth morning by morning, he wakeneth mine Eare to hear as the learned:
Now he Goes on, ver. 4. The Lord hath given me the tongue of the learned, that I should know how to speak a word in season (to weary Souls) to him that is weary, he wakeneth morning by morning, he wakeneth mine Ear to hear as the learned:
Come unto me all ye that labour (as our late translation,) all ye that are weary, (as other translations) all ye that labour unto weariness, (as the Greek word NONLATINALPHABET imports,
Come unto me all you that labour (as our late Translation,) all you that Are weary, (as other Translations) all you that labour unto weariness, (as the Greek word imports,
for the same word NONLATINALPHABET is used, Joh. 4.6. and translated as you saw even now, Jesus being weary) and I will give you rest. This is Christs own invitation.
for the same word is used, John 4.6. and translated as you saw even now, jesus being weary) and I will give you rest. This is Christ own invitation.
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And a man (when he had spoken before of the Kingdome of Christ in the first verse) shall raign in righteousness &c.) shall be as the shadow of a great Rock in a weary Land. Look how weary those Eastlanders (to whom he then speaks) ever were under the scorching heat, of the Sun in their torrid zone at noon-day: look how weary Jonah was even of his life, when his Gourd that shadowed him was gone,
And a man (when he had spoken before of the Kingdom of christ in the First verse) shall Reign in righteousness etc.) shall be as the shadow of a great Rock in a weary Land. Look how weary those Eastlanders (to whom he then speaks) ever were under the scorching heat, of the Sun in their torrid zone At noonday: look how weary Jonah was even of his life, when his Gourd that shadowed him was gone,
1. Of Satan, and of all his counsels and perswasions. This is the voyce of the daughter of Sion in her spiritual travaile, those wearying pangs of the second birth, Jer. 4.31. I have heard a voice, as of a woman in travaile, that bringeth forth her first childe;
1. Of Satan, and of all his Counsels and persuasions. This is the voice of the daughter of Sion in her spiritual travail, those wearying pangs of the second birth, Jer. 4.31. I have herd a voice, as of a woman in travail, that brings forth her First child;
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before the pleasure Devil, and the profit-Devil w•re the best friends, the best companions: but now the soul is wearied with them all as so many murtherers.
before the pleasure devil, and the profit-Devil w•re the best Friends, the best Sodales: but now the soul is wearied with them all as so many murderers.
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and in danger of his life, because of those that are with him, every step he goes? surely so weary of Satan and his company, must the soule be that comes to Christ? Or,
and in danger of his life, Because of those that Are with him, every step he Goes? surely so weary of Satan and his company, must the soul be that comes to christ? Or,
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how weary (if thou shouldst be taken by a Lyon of the Forrest, and kept for some space alive) wouldst thou be of the presence of the Lyon? and upon this,
how weary (if thou Shouldst be taken by a lion of the Forest, and kept for Some Molle alive) Wouldst thou be of the presence of the lion? and upon this,
if ever thou wouldest come up from the wildernesse leaning upon the Beloved. 2ly. Of the World, and her projects and courses: these also we use to lean unto,
if ever thou Wouldst come up from the Wilderness leaning upon the beloved. 2ly. Of the World, and her projects and courses: these also we use to lean unto,
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thou hast laboured with them, even thy Merchants from thy youth, they shall wander every one to his quarter, none shall save thee, ver. 15. When you have been trading up and down in the world with the customes,
thou hast laboured with them, even thy Merchant's from thy youth, they shall wander every one to his quarter, none shall save thee, ver. 15. When you have been trading up and down in the world with the customs,
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or creature-vanities of the world, whatever thy merchant from thine youth hath been, bid them farewel, let them goe to their quarters, expect not to be saved by any of them, come to be weary of them all,
or Creature-vanities of the world, whatever thy merchant from thine youth hath been, bid them farewell, let them go to their quarters, expect not to be saved by any of them, come to be weary of them all,
Thirdly, Of Selfe, and its glories and perfections. Some that have been converted, have been so proud of a fore-top, a lock, and garb, an attyre formerly, that they have thought they should never be weary of them,
Thirdly, Of Self, and its Glories and perfections. some that have been converted, have been so proud of a foretop, a lock, and garb, an attire formerly, that they have Thought they should never be weary of them,
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So Paul even of his selfe-righteousnesse, calling it dross and dung, away with it, Phil. 3. Thus Hab. 2.14. The people shall labour in the fire, and weary themselves for very vanitie.
So Paul even of his selfrighteousness, calling it dross and dung, away with it, Philip 3. Thus Hab. 2.14. The people shall labour in the fire, and weary themselves for very vanity.
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When God casts all our perfections into the furnace, and we come to see that there comes forth nothing but dross, we shall (as Paul ) be weary of our selves, as well as weary our selves, because there is nothing in us but very vanity. And that Hab. 3.16. is very eminent;
When God Cast all our perfections into the furnace, and we come to see that there comes forth nothing but dross, we shall (as Paul) be weary of our selves, as well as weary our selves, Because there is nothing in us but very vanity. And that Hab. 3.16. is very eminent;
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When I heard (saith he) my belly trembled, my lips quivered at the voice, (when God speaks conviction and terror to the soule) rottenness entred into my bones,
When I herd (Says he) my belly trembled, my lips quivered At the voice, (when God speaks conviction and terror to the soul) rottenness entered into my bones,
Marke you, the onely way to have a sure support in a troublesome day, is to be as much weary and willing to go out of our selves, as a man would be that lodgeth in a very rotten house, when that winds and stormes are at the highest.
Mark you, the only Way to have a sure support in a troublesome day, is to be as much weary and willing to go out of our selves, as a man would be that lodgeth in a very rotten house, when that winds and storms Are At the highest.
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You perceive that a man man growes weary, when he becomes solicitous to take up his Inne; and indeed, though all ceasing from labour at all times, be not an argument of tyredness in the worke,
You perceive that a man man grows weary, when he becomes solicitous to take up his Inn; and indeed, though all ceasing from labour At all times, be not an argument of tyredness in the work,
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so though every leaning of sinne be not an argument of through-weariness, (because there may be as many occasions of a mans suspending the sin, as of the formers suspending the work that he delights in,
so though every leaning of sin be not an argument of through-weariness, (Because there may be as many occasions of a men suspending the since, as of the formers suspending the work that he delights in,
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I think what Isaiah observes, concerning them that had wearied themselves with so often going down to Egypt, Isai. 30.7. Therefore I have cryed concerning this, their strength is to sit still:
I think what Isaiah observes, Concerning them that had wearied themselves with so often going down to Egypt, Isaiah 30.7. Therefore I have cried Concerning this, their strength is to fit still:
the s me may I say to poor sinners, that have wearied themselves in going down unto uncleanness, drunkenness, formality, &c. their strength is now to sit still;
the s me may I say to poor Sinners, that have wearied themselves in going down unto uncleanness, Drunkenness, formality, etc. their strength is now to fit still;
or in Jobs own language, when at length God had made him weary of his standing upon his own righteousn•sse, Job 40.5. Once have I spoken, but I will not answer;
or in Jobs own language, when At length God had made him weary of his standing upon his own righteousn•sse, Job 40.5. Once have I spoken, but I will not answer;
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My Brethren, if you were indeed weary, your soules would leap within you to heare the words that you have heard this day, concerning the refreshments to be had in the Lord Jesus.
My Brothers, if you were indeed weary, your Souls would leap within you to hear the words that you have herd this day, Concerning the refreshments to be had in the Lord jesus.
Ile never believe that man to be perfectly weary, who when he comes to a good Inne, and especially be solicited to alight, shall spur on, and say, no, let us ride an hour longer,
I'll never believe that man to be perfectly weary, who when he comes to a good Inn, and especially be solicited to alight, shall spur on, and say, no, let us ride an hour longer,
say you, When shall we get in sight of the Inne? Upon this account is the Lords challenge, Jer. 50.6. They have gone from Mountain to Hill, they have forgotten their resting place.
say you, When shall we get in sighed of the Inn? Upon this account is the lords challenge, Jer. 50.6. They have gone from Mountain to Hill, they have forgotten their resting place.
Ah! it's a slender signe that a Traveller is thoroughly weary, that passeth by, and forgets to take up his lodging at his resting place. Soules, you do but dally with God,
Ah! it's a slender Signen that a Traveller is thoroughly weary, that passes by, and forgets to take up his lodging At his resting place. Souls, you do but dally with God,
and yet can come by Jesus Christ in so many Sermons, &c. and forget to sit down upon him, or to lodge with him. 2ly. That they can pretend (as some do) to so much tyredness in the wayes of sinne to day, (whilst some strong convictions are upon them) that can be fresh againe for sinne to morrow.
and yet can come by jesus christ in so many Sermons, etc. and forget to fit down upon him, or to lodge with him. 2ly. That they can pretend (as Some do) to so much tyredness in the ways of sin to day, (while Some strong convictions Are upon them) that can be fresh again for sin to morrow.
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Many there be sensible enough, that their Estates are weak, thyir bodyes weary, &c. but few that are disturbed with spirits-weaknesse, or souls-wearinesse. But these must be such.
Many there be sensible enough, that their Estates Are weak, thyir bodies weary, etc. but few that Are disturbed with spirits-weaknesse, or souls-wearinesse. But these must be such.
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Thy want must be heart-strength, or spirit-strength; for no man can soberly understand that of the carnal or corporal heart, you know the scripture-Dialect.
Thy want must be heart-strength, or spirit-strength; for no man can soberly understand that of the carnal or corporal heart, you know the Scripture-dialect.
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When thine understanding wants strength to conceive, thy will and affections to receive, thy whole heart to practice the things of God, (as is further explained in the following verses, thou art spiritually deafe, and blind, and lame, &c.) that is the weakness there, and here spoken of.
When thine understanding Wants strength to conceive, thy will and affections to receive, thy Whole heart to practice the things of God, (as is further explained in the following Verses, thou art spiritually deaf, and blind, and lame, etc.) that is the weakness there, and Here spoken of.
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Oh! How weak is mine Estate now come to be, saith a fifth? Where was the Childs weaknesse? 2 King. 4.19. Oh! you may quickly know, if you but hear him speake, he cryes to his Father, My head, my head.
Oh! How weak is mine Estate now come to be, Says a fifth? Where was the Child's weakness? 2 King. 4.19. Oh! you may quickly know, if you but hear him speak, he cries to his Father, My head, my head.
Secondly, This Wearinesse must also be a spirit-weariness. Many are wearied with their sutes of Law, that never come to be wearied with their sins against the Gospel:
Secondly, This Weariness must also be a spirit-weariness. Many Are wearied with their suits of Law, that never come to be wearied with their Sins against the Gospel:
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because of poverty, or iniquity? art thou weary of thy life, because thou continuest shining? or because thou continuest suffering? Thou art sick, but sinfull, which tyres thee most;
Because of poverty, or iniquity? art thou weary of thy life, Because thou Continuest shining? or Because thou Continuest suffering? Thou art sick, but sinful, which tires thee most;
or without the Creator? You know the complainings of that holy Asaph, Psal. 77.1, 2, 3. He could not get God to hear his prayer, nor to cure his soul, and therefore he complained, and his spirit was overwhelmed, Selah:
or without the Creator? You know the complainings of that holy Asaph, Psalm 77.1, 2, 3. He could not get God to hear his prayer, nor to cure his soul, and Therefore he complained, and his Spirit was overwhelmed, Selac:
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for heart-weakness you know is whole-weakness, so saith the Apostle, I will glory in my infirmities, that the power of Christ may rest upon me, or that I may rest upon the power of Christ weaknesses, not weaknesse.
for heart-weakness you know is whole-weakness, so Says the Apostle, I will glory in my infirmities, that the power of christ may rest upon me, or that I may rest upon the power of christ Weaknesses, not weakness.
So say I to you, That strength of yours shall be your shame, and your trust under the shadow thereof, your confusion. You shall heare some say, I confess I have but a weak memory,
So say I to you, That strength of yours shall be your shame, and your trust under the shadow thereof, your confusion. You shall hear Some say, I confess I have but a weak memory,
Secondly, Thy wearinesse must be universall, (which necessarily followes from what I said in answer to the first Question whereof we must be weary;) and therefore if thy soul have any resting place on this side Christ, thy wearinesse of one sinne or another, of one support or another, can no wayes amount to true wearinesse.
Secondly, Thy weariness must be universal, (which necessarily follows from what I said in answer to the First Question whereof we must be weary;) and Therefore if thy soul have any resting place on this side christ, thy weariness of one sin or Another, of one support or Another, can no ways amount to true weariness.
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First, Thy weaknesse must be burthensome. Many there are that are weak in duty, and weak in grace, (if so be they have enough to denominate them weak in it) and that see it too,
First, Thy weakness must be burdensome. Many there Are that Are weak in duty, and weak in grace, (if so be they have enough to denominate them weak in it) and that see it too,
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And the Lord God shall be his strength, ver. 18. A Paul will cry out of it, O wretched man! and who shall deliver me? and 'tis a body of death, q. d.
And the Lord God shall be his strength, ver. 18. A Paul will cry out of it, Oh wretched man! and who shall deliver me? and it's a body of death, q. worser.
Secondly, Thy wearinesse must be burthensome wearinesse, never be thou well till thou be rid of it, Mat. 11.28. Come unto me all ye that are weary and heavy laiden.
Secondly, Thy weariness must be burdensome weariness, never be thou well till thou be rid of it, Mathew 11.28. Come unto me all you that Are weary and heavy laiden.
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Why such is Christs, (if you be truly weak and wearied) Mat. 11.29. Take my yoke upon you, and learn of me, for my yoke is easie, and my burthen light.
Why such is Christ, (if you be truly weak and wearied) Mathew 11.29. Take my yoke upon you, and Learn of me, for my yoke is easy, and my burden Light.
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Thy soule will think it an happy exchange, to passe from Satans plough, to the Lords plough; when once thou feelest the weight of Satans Chayne, thou wilt esteeme the greatest of the Lords Commandements,
Thy soul will think it an happy exchange, to pass from Satan plough, to the lords plough; when once thou Feel the weight of Satan Chain, thou wilt esteem the greatest of the lords commandments,
I shall therefore conclude the state of these qualifications, according to the expresse doctrin of Lu. 15.5: The shepheard laies the lost sheep on his shoulders rejoycing;
I shall Therefore conclude the state of these qualifications, according to the express Doctrine of Lu. 15.5: The shepherd lays the lost sheep on his shoulders rejoicing;
that is, he takes the lost sheep off its own leggs, and we read of its carrying, before its curing, (as of the Prodigals comming, before his cloathing) that relates to another particle (as I may so say) of conversion. First;
that is, he Takes the lost sheep off its own legs, and we read of its carrying, before its curing, (as of the Prodigals coming, before his clothing) that relates to Another particle (as I may so say) of conversion. First;
In that primely-prime act (as I may call it) Jesus Christ doth not cut off our legs, but yet he doth not use them, for he layeth us upon his shoulders.
In that primely-prime act (as I may call it) jesus christ does not Cut off our legs, but yet he does not use them, for he Layeth us upon his shoulders.
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And who can conceive, if there be any portion of the conversion-act, wherein that may be truly said, that in such an act the sheep useth its own leggs,
And who can conceive, if there be any portion of the conversion-act, wherein that may be truly said, that in such an act the sheep uses its own legs,
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This sheepe had neither legge to stand on, or to go with, (though it had all its legges still) for if it had, it would undoubtedly have had legs to run away with;
This sheep had neither leg to stand on, or to go with, (though it had all its legs still) for if it had, it would undoubtedly have had legs to run away with;
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and so set us upon our own legges, (which blessed be God shall never be) and not bind us to his owne shoulders, (or bring us as the Spouse to leane upon him) by an union indissoluble;
and so Set us upon our own legs, (which blessed be God shall never be) and not bind us to his own shoulders, (or bring us as the Spouse to lean upon him) by an Union indissoluble;
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And what is this precious Scripture but the summe, or the Epilogue of all that I have beene speaking? viz. That it is onely the weake and weary that can profitably leane,
And what is this precious Scripture but the sum, or the Epilogue of all that I have been speaking? viz. That it is only the weak and weary that can profitably lean,
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And upon these accounts it may (by the way) appeare how strangely (some that call themselves Ministers of the Gospel of Christ) goe to work about poor soules.
And upon these accounts it may (by the Way) appear how strangely (Some that call themselves Ministers of the Gospel of christ) go to work about poor Souls.
One comes to them, that can say, Sir, I thank God I have had an honest heart from my Cradle, I never wronged any man in my life, no man can say that black is mine eye, I have ever had a good mind towards heaven, I use prayer often,
One comes to them, that can say, Sir, I thank God I have had an honest heart from my Cradle, I never wronged any man in my life, no man can say that black is mine eye, I have ever had a good mind towards heaven, I use prayer often,
But now I grow aged, (or I am sick, &c.) and I would be sure what estate I am in, I pray sir, what think you of my condition? Why? •ruly it is the business of many mens preaching, to send away such a self-justifying, and so self-undoing Pharisee to hell, (as some think that the Prophet sent away Naaman into the house of Rimmon ) with a Goe in peace, and tels them, You are an happy man, I would we had more such as you are, I would not have you to question farther, you will do very ill to trouble your self with any doubting thoughts;
But now I grow aged, (or I am sick, etc.) and I would be sure what estate I am in, I pray sir, what think you of my condition? Why? •ruly it is the business of many men's preaching, to send away such a Self-justifying, and so self-undoing Pharisee to hell, (as Some think that the Prophet sent away Naaman into the house of Rimmon) with a Go in peace, and tells them, You Are an happy man, I would we had more such as you Are, I would not have you to question farther, you will do very ill to trouble your self with any doubting thoughts;
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for the line is like the Co•py they set, and the man hath done what they have called for. This is to strengthen the strong whom God would not have strengthened;
for the line is like the Co•py they Set, and the man hath done what they have called for. This is to strengthen the strong whom God would not have strengthened;
for had this man come to one that takes up the Gospel from Christ's own mouth, he must have said, Oh! but sir, one thing you lack. You must go and strip your self of all this strength, your righteousnesse will not here availe you;
for had this man come to one that Takes up the Gospel from Christ's own Mouth, he must have said, Oh! but sir, one thing you lack. You must go and strip your self of all this strength, your righteousness will not Here avail you;
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You must part with all, and become a begger, or you can never become Christs Disciple: and although you have been one of the best, the strickest, the choicest of Pharisees, you must see your selfe to be the chiefest of sinners. Go,
You must part with all, and become a beggar, or you can never become Christ Disciple: and although you have been one of the best, the strickest, the Choicest of Pharisees, you must see your self to be the chiefest of Sinners. Go,
Good sir, What must I do? how shall I get a better heart? &c. Why? saith some Minister, You complain much, but perhaps mend as little? you must go and turn from your evill waies,
Good sir, What must I do? how shall I get a better heart? etc. Why? Says Some Minister, You complain much, but perhaps mend as little? you must go and turn from your evil ways,
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And canst thou not? this truly is to weaken the weake, whom God would have made strong, this is to speak a word altogether out of season (like raine in Harvest,
And Canst thou not? this truly is to weaken the weak, whom God would have made strong, this is to speak a word altogether out of season (like rain in Harvest,
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But it is Christ's work (and should be ours) to give Cordials unto such, to make them well: and for my part, I hope I shall account it my work, where-ever I see a lost soul strong, to weaken it, that Christ may give it strength;
But it is Christ's work (and should be ours) to give Cordials unto such, to make them well: and for my part, I hope I shall account it my work, wherever I see a lost soul strong, to weaken it, that christ may give it strength;
or if another be throughly weake, and weary, to helpe it up (as much as my poore endeavours may any way thereto conduce) unto the shoulders of the Lord Jesus Christ.
or if Another be thoroughly weak, and weary, to help it up (as much as my poor endeavours may any Way thereto conduce) unto the shoulders of the Lord jesus christ.
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Surely the weapons of our (ministerial) warfare, are peculiarly meant, 2 Cor. 10.4, 5. where they are said to be mighty thorough God, to the pulling down of strong holds;
Surely the weapons of our (ministerial) warfare, Are peculiarly meant, 2 Cor. 10.4, 5. where they Are said to be mighty through God, to the pulling down of strong holds;
and indeed there is a strong man, and an armed, that is in every Christless soule, that must be cast out before ever the grace of the Lord dwell in that heart, Mar. 3.27.
and indeed there is a strong man, and an armed, that is in every Christless soul, that must be cast out before ever the grace of the Lord dwell in that heart, Mar. 3.27.
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It is our ministerial charge to pull down, as well as to edifie, to weaken strength, and to strengthen weaknesse, to root out, and to plant, to throw down,
It is our ministerial charge to pull down, as well as to edify, to weaken strength, and to strengthen weakness, to root out, and to plant, to throw down,
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First, Consider the utter weaknesse of thy choicest strength, to stand before the immense, the inconceivable and infinite justice and wrath of God, with which thy strength must wrestle and encounter.
First, Consider the utter weakness of thy Choicest strength, to stand before the immense, the inconceivable and infinite Justice and wrath of God, with which thy strength must wrestle and encounter.
Wert thou to contend with man, or to enter into judgement with the Sonnes of men, perhaps thy slender, broken, finit strength, might helpe thee to prevaile,
Wertenberg thou to contend with man, or to enter into judgement with the Sons of men, perhaps thy slender, broken, finit strength, might help thee to prevail,
but who knowes the power of Gods wrath? even according to his fear, so is his anger, Psal. 90.11. Did thy soul feare him more, then woulst thou understand the power of his wrath better; though when all is known that can be understood, it passeth knowledge;
but who knows the power of God's wrath? even according to his Fear, so is his anger, Psalm 90.11. Did thy soul Fear him more, then Wouldst thou understand the power of his wrath better; though when all is known that can be understood, it passes knowledge;
Secondly, Consider that what ever strength thou hast on this side the strength of God in Jesus Christ, it is idolatrous. And wilt thou look to be saved by an Idol? I observe in Scripture, that amongst the many expressions that it hath for an Idol, the strong is one of them, Isai. 1.31.
Secondly, Consider that what ever strength thou hast on this side the strength of God in jesus christ, it is idolatrous. And wilt thou look to be saved by an Idol? I observe in Scripture, that among the many expressions that it hath for an Idol, the strong is one of them, Isaiah 1.31.
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What ever thou makest thy strength on this side Christ, thou makest it thine Idol. If thou makest prayer, or hearing, or alms, thy work, &c. thou dost well:
What ever thou Makest thy strength on this side christ, thou Makest it thine Idol. If thou Makest prayer, or hearing, or alms, thy work, etc. thou dost well:
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but if thou makest them thy strength, thou makest them thine Idol, and so thou, and thy prayers, and alms, and just dealings, shall down to hell together;
but if thou Makest them thy strength, thou Makest them thine Idol, and so thou, and thy Prayers, and alms, and just dealings, shall down to hell together;
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as John to those in his time, (when the Gospel (I believe) had dispelled those grosser Egyptian darknesses ) 1 Joh. 5.21. Little Children, keepe your selves from Idols. Amen.
as John to those in his time, (when the Gospel (I believe) had dispelled those grosser Egyptian Darknesses) 1 John 5.21. Little Children, keep your selves from Idols. Amen.
The Jews going about to establish their own righteousnesse, (that is plainly to make their righteousnesse their strength.) They have not submitted themselves to the righteousnesse of God,
The jews going about to establish their own righteousness, (that is plainly to make their righteousness their strength.) They have not submitted themselves to the righteousness of God,
and Antichristianitie, even the setting of thy self in battel aray against the righteousnes of faith, and the strength that is to be had in the Lord Jesus Christ.
and Antichristianity, even the setting of thy self in battle array against the righteousness of faith, and the strength that is to be had in the Lord jesus christ.
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Mark that, if we pretend to exalt the Lord, but we will do it in our own strength, (as Arminians in their own free-will, &c. When we come to the matter of praise, we shall quickly confer it (as I observe them to do) upon our owne power, and not the Lords.
Mark that, if we pretend to exalt the Lord, but we will do it in our own strength, (as Arminians in their own freewill, etc. When we come to the matter of praise, we shall quickly confer it (as I observe them to do) upon our own power, and not the lords.
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which the scriptures, whilest unregenerate, call darkness, and foolishness, and enmitie against God; and say they, O that noble principle of free-will!
which the Scriptures, whilst unregenerate, call darkness, and foolishness, and enmity against God; and say they, Oh that noble principle of freewill!
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and thinks when he hath done, that for this he is more in the books of God, (I meane as to the merit of favour and acceptance) and goes away priding and pleasing his owne heart in what he hath done,
and thinks when he hath done, that for this he is more in the books of God, (I mean as to the merit of favour and acceptance) and Goes away priding and pleasing his own heart in what he hath done,
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and his heart struck dead, that he now comes trembling and astonished before the Lord, whilest the other boasting, cryes out, God I thank thee, I cut him bread, but this man cut his throat;
and his heart struck dead, that he now comes trembling and astonished before the Lord, whilst the other boasting, cries out, God I thank thee, I Cut him bred, but this man Cut his throat;
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and thus expresseth it to the face of the Pharisees, Mat. 21.31. Verily I say unto you, that the Publicans, and the Harlots, goe into the Kingdom of God before you.
and thus Expresses it to the face of the Pharisees, Mathew 21.31. Verily I say unto you, that the Publicans, and the Harlots, go into the Kingdom of God before you.
Those that were oppressing Publicans, are justified, when Beleeving Pharisees are condemned. And thus much be spoken in order to the weakening of your strength.
Those that were oppressing Publicans, Are justified, when Believing Pharisees Are condemned. And thus much be spoken in order to the weakening of your strength.
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SEcondly, I shall labour to weary your Christless soules, even under any of your Christless refreshments: know therefore from the Lord, that these are truths,
SEcondly, I shall labour to weary your Christless Souls, even under any of your Christless refreshments: know Therefore from the Lord, that these Are truths,
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and if the Lord be as Noah, Jesus Christ is as the Ark, there's no returning to the Lord, but by returning to Jesus Christ. I shall evince what I am a saying, from Scripture testimony, reason, and experience.
and if the Lord be as Noah, jesus christ is as the Ark, there's no returning to the Lord, but by returning to jesus christ. I shall evince what I am a saying, from Scripture testimony, reason, and experience.
even all that can be found, they shall faint and utterly grow weary. Thus saith God concerning Israel, Thou art wearied, Isai. 47.13. And so Jer. 9.5. They weary themselves to commit iniquity, so Ezek. 24.12. She hath wearied her selfe with lyes, that is, (saith God) they sinne till thy tyre themselves, and commit iniquity unto wearinesse; onely here is the sad difference.
even all that can be found, they shall faint and utterly grow weary. Thus Says God Concerning Israel, Thou art wearied, Isaiah 47.13. And so Jer. 9.5. They weary themselves to commit iniquity, so Ezekiel 24.12. She hath wearied her self with lies, that is, (Says God) they sin till thy tyre themselves, and commit iniquity unto weariness; only Here is the sad difference.
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they are humbled indeed against their will by punishment, but yet they are never the more humble: so are they wearied by continued acts of sinne, and 'tis against their will it should be so,
they Are humbled indeed against their will by punishment, but yet they Are never the more humble: so Are they wearied by continued acts of sin, and it's against their will it should be so,
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Secondly, For Scripture Reason. It must needs be, that there should be all manner of wearinesse in the wayes of the Wilderness, if you consider either what you walke upon, or what you sit down upon.
Secondly, For Scripture Reason. It must needs be, that there should be all manner of weariness in the ways of the Wilderness, if you Consider either what you walk upon, or what you fit down upon.
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either wonder then at thine owne lethargy, or dead palsie, or else expresly deny that Scripture, Iob 15.20. The wicked man travelleth with paine all his dayes;
either wonder then At thine own lethargy, or dead palsy, or Else expressly deny that Scripture, Job 15.20. The wicked man travelleth with pain all his days;
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Secondly, As wearying as the wayes are, so when ever thou comest to lye down at night, you have but tyring entertainment in the wayes of sinne, and nature.
Secondly, As wearying as the ways Are, so when ever thou Comest to lie down At night, you have but tiring entertainment in the ways of sin, and nature.
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Oh! how wearying must it needs be to travaile in sinne, and then when we have done, to lie downe in sorrow? 'Tis want of sence in thee, not of truth in these Scriptures, that thou dost not thus feel it for the present,
Oh! how wearying must it needs be to travail in sin, and then when we have done, to lie down in sorrow? It's want of sense in thee, not of truth in these Scriptures, that thou dost not thus feel it for the present,
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Thirdly, For Experience. I shall appeale to Heaven, to Earth, to Hell, to all things Created, or uncreated, God, Men, and all other Creatures for their Vote herein.
Thirdly, For Experience. I shall appeal to Heaven, to Earth, to Hell, to all things Created, or uncreated, God, Men, and all other Creatures for their Vote herein.
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First, I shall appeale to the experience of God himselfe; what ever the matter is, that thou art not weary of thy Christlesse wayes, there's enough in them all, in the best of them all, to weary God himselfe. Hear him speak.
First, I shall appeal to the experience of God himself; what ever the matter is, that thou art not weary of thy Christless ways, there's enough in them all, in the best of them all, to weary God himself. Hear him speak.
2. With thy best services, Isai. 1.13, 14. Your Oblations, New Moons, Sabbaths, solemne services, (Though these were Gods own appointments) they are, saith God, a trouble to me, I am weary to beare them.
2. With thy best services, Isaiah 1.13, 14. Your Oblations, New Moons, Sabbaths, solemn services, (Though these were God's own appointments) they Are, Says God, a trouble to me, I am weary to bear them.
For the worst of men. Those that are in Hell, have already found; they that are yet on this side Hell, shall quickly find what weariness there is in the wayes of sinne and vanity, Isai. 2.20.
For the worst of men. Those that Are in Hell, have already found; they that Are yet on this side Hell, shall quickly find what weariness there is in the ways of sin and vanity, Isaiah 2.20.
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and his Idols of Silver, which they have made each one for himselfe, (Mark that, every mans particular Corruptions and beloved lusts) to the Moles, and to the Bats; (that is, they shall be utterly weary of them) let who will take up their trade after them, they'l follow it no longer.
and his Idols of Silver, which they have made each one for himself, (Mark that, every men particular Corruptions and Beloved Lustiest) to the Moles, and to the Bats; (that is, they shall be utterly weary of them) let who will take up their trade After them, They'll follow it no longer.
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The very Heavens are weary of covering, and the Earth of bearing wretched sinners, and their continuall groan in their kind unto God is, Oh! when shall there be an end of sinning? Oh! when shall we be delivered, verses 19.21.
The very Heavens Are weary of covering, and the Earth of bearing wretched Sinners, and their continual groan in their kind unto God is, Oh! when shall there be an end of sinning? Oh! when shall we be Delivered, Verses 19.21.
As it is the saddest signe of a red-sea ruine, to be humbled so often with Pharoah; and yet not to come once to be humble: so it is for thee to be so often wearied by sinne, and never to become once weary of it. Sinners, I dare appeale (as the last appeale) unto you Consciences,
As it is the Saddest Signen of a Red Sea ruin, to be humbled so often with Pharaoh; and yet not to come once to be humble: so it is for thee to be so often wearied by sin, and never to become once weary of it. Sinners, I Dare appeal (as the last appeal) unto you Consciences,
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And wilt thou not be weary? Yes friend, thou must, and thou shalt be weary, onely thy wearinesse shall be, when times of refreshing shall not be, but when thy case is beyond Cure; thus was Moab: and oh!
And wilt thou not be weary? Yes friend, thou must, and thou shalt be weary, only thy weariness shall be, when times of refreshing shall not be, but when thy case is beyond Cure; thus was Moab: and o!
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let every one of us all take up that lamentation from the mouth of the Prophet, Isai. 16.11. My bowels shall sound like an Harpe for Moab, and mine inward parts for Kir-haresh.
let every one of us all take up that lamentation from the Mouth of the Prophet, Isaiah 16.11. My bowels shall found like an Harp for Moab, and mine inward parts for Kir-haresh.
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Why? what's the matter? ver. 12. It shall come to passe when it is seene, that Moab is weary on his high place, that he shall come to his sanctuary to pray, but he shall not prevaile.
Why? what's the matter? ver. 12. It shall come to pass when it is seen, that Moab is weary on his high place, that he shall come to his sanctuary to pray, but he shall not prevail.
I had almost said, here is much water, and little or no thirst; there shall be thirst enough (such as it will be) but no water. When a sick man hath been a long time tossing his wearied body on this side of the bed first,
I had almost said, Here is much water, and little or no thirst; there shall be thirst enough (such as it will be) but no water. When a sick man hath been a long time tossing his wearied body on this side of the Bed First,
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Thou shalt say, Thus Babylon shall sinke, and shall not rise from the evill that I will bring upon her, and they shall be weary. She had wearied the people of God with her cruelties,
Thou shalt say, Thus Babylon shall sink, and shall not rise from the evil that I will bring upon her, and they shall be weary. She had wearied the people of God with her cruelties,
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and God himselfe with her abominations, but she her selfe was not weary, well saith God, thou art now a sinking O Babylon, and thou shalt be weary. So say I, thou art quickly a sinking into the Grave O sinner,
and God himself with her abominations, but she her self was not weary, well Says God, thou art now a sinking Oh Babylon, and thou shalt be weary. So say I, thou art quickly a sinking into the Grave Oh sinner,
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what, and if I should say, thou art an Hell above ground? Verily there can not be such another picture of Hell drawne as thou art, who art wearied every day with sinning,
what, and if I should say, thou art an Hell above ground? Verily there can not be such Another picture of Hell drawn as thou art, who art wearied every day with sinning,
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and yet art fresh for sin still, The Heathens themselves represent the infinity of the torments of Hell by one Sysiphus, who (say they) is damned by the Gods to rowl a great stone up a very high hill,
and yet art fresh for since still, The heathens themselves represent the infinity of the torments of Hell by one Sisyphus, who (say they) is damned by the God's to roll a great stone up a very high hill,
Their figure was something like, but thine is exact: for as Dives in hell suffers unconceivably to day, yet is perfectly fresh for the sufferings of to morrow, and so unto eternity:
Their figure was something like, but thine is exact: for as Dives in hell suffers unconceivably to day, yet is perfectly fresh for the sufferings of to morrow, and so unto eternity:
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even so weary of them as he is of his guest, Prov. 25.17. Remove thy foot from thy neighbours house, least he be wearie of thee, and so hate thee, to be so weary of them, as to hate them, Father, Mother, Wife, Children, Lands &c. which must be, Luk. 14.26.
even so weary of them as he is of his guest, Curae 25.17. Remove thy foot from thy neighbours house, lest he be weary of thee, and so hate thee, to be so weary of them, as to hate them, Father, Mother, Wife, Children, Lands etc. which must be, Luk. 14.26.
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As Rebekah was of the daughters of Heth, least they should draw her Jacob from the Lord: (if Jacob take a wife of the daughters of the Land, what good shall my life doe me? so say they) as long as temptations prevaile against them, they are even weary of their very lives, because of their lusts: so it is a very signe of a very reprobate mind,
As Rebekah was of the daughters of Heth, lest they should draw her Jacob from the Lord: (if Jacob take a wife of the daughters of the Land, what good shall my life do me? so say they) as long as temptations prevail against them, they Are even weary of their very lives, Because of their Lustiest: so it is a very Signen of a very Reprobate mind,
What shal we say to those that are weary of none, but his waies? I finde it an easier matter by many degrees, to make some of you by close preaching, wearie of the word, to goe, to ride, to house your selves from the wearying word; then to make you weary of the world, to leave, to hate,
What shall we say to those that Are weary of none, but his ways? I find it an Easier matter by many Degrees, to make Some of you by close preaching, weary of the word, to go, to ride, to house your selves from the wearying word; then to make you weary of the world, to leave, to hate,
and the word of truth was a flying from Malachi to Matthew, (and from the Jews unto the Gentiles, to whom it might be new newes and welcome) His great controversie (upon which he parts) with them is this, Mal. 1.13. Ye also have said (that is, of my service, of mine institutions, as you may see in verse before) Behold, what a weariness is it? and ye have snuffed at it, saith the Lord of Hosts. What a tedious man (say some) is this, hee never knoweth when to have done;
and the word of truth was a flying from Malachi to Matthew, (and from the jews unto the Gentiles, to whom it might be new news and welcome) His great controversy (upon which he parts) with them is this, Malachi 1.13. You also have said (that is, of my service, of mine institutions, as you may see in verse before) Behold, what a weariness is it? and you have snuffed At it, Says the Lord of Hosts. What a tedious man (say Some) is this, he never Knoweth when to have done;
but ah poore Creatures, who shall have the worst of it? Now all that I have said this day, I have spoken to this end, that if any amongst you are hereby wearied, and made truly weary, you might know where to have a resting place.
but ah poor Creatures, who shall have the worst of it? Now all that I have said this day, I have spoken to this end, that if any among you Are hereby wearied, and made truly weary, you might know where to have a resting place.
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My God hath said unto me concerning the Lord Jesus Christ, as to Isaiah, as to Israel, Isai. 28.12. This is the rest wherewith you may cause the weary to rest, and this is the refreshment: (but oh!
My God hath said unto me Concerning the Lord jesus christ, as to Isaiah, as to Israel, Isaiah 28.12. This is the rest wherewith you may cause the weary to rest, and this is the refreshment: (but o!
my brethren, let it not be said of any of you, as of Israel, in the words of the verse that run on) but you would not. And so I passe on to the CHAP. VI. Containes Querie second,
my brothers, let it not be said of any of you, as of Israel, in the words of the verse that run on) but you would not. And so I pass on to the CHAP. VI. Contains Querie second,
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and in the power of his might, Eph. 6.10. Art thou weake? Why? 'tis strength, yea the strength of the Lord, and the power of his might, that thou art to leane for upon Christ:
and in the power of his might, Ephesians 6.10. Art thou weak? Why? it's strength, yea the strength of the Lord, and the power of his might, that thou art to lean for upon christ:
Wouldst thou have grace or comfort? believe, and thou shalt receive strength to rereceive these, Heb. 11.11. By faith Sarah her selfe also received strength to conceive seed.
Wouldst thou have grace or Comfort? believe, and thou shalt receive strength to rereceive these, Hebrew 11.11. By faith Sarah her self also received strength to conceive seed.
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Thou hast been so long barren, that thou art affraid thou shalt never be able to conceive the incorruptible seed of the word of God, either as to the bringing forth of Grace, or Comfort in thy soule:
Thou hast been so long barren, that thou art afraid thou shalt never be able to conceive the incorruptible seed of the word of God, either as to the bringing forth of Grace, or Comfort in thy soul:
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1. Mortifying or subduing grace. Wouldst thou have the strong man out of doors? thy pride, thy passion, the vanitie of thy thoughts thy lusts of uncleannesse, thy worldly lusts &c. removed? thou hast no way but to make Christ thy strength, who is stronger then these, and so to call in the Auxiliaries of heaven:
1. Mortifying or subduing grace. Wouldst thou have the strong man out of doors? thy pride, thy passion, the vanity of thy thoughts thy Lustiest of uncleanness, thy worldly Lustiest etc. removed? thou hast no Way but to make christ thy strength, who is Stronger then these, and so to call in the Auxiliaries of heaven:
Thus leane thou on the Lord Christ, and then what though it be an uncircumcised corruption, a Giant-like lust that thou contendest with? The grand cause that some doe sincerely, yet insuccesfully warre with those worldly lusts that war against their souls, may be ignorance hereof, or neglect herein, Luk. 11.21. The strong man will keep his house till a stronger comes.
Thus lean thou on the Lord christ, and then what though it be an uncircumcised corruption, a Giantlike lust that thou Contendest with? The grand cause that Some do sincerely, yet insuccesfully war with those worldly Lustiest that war against their Souls, may be ignorance hereof, or neglect herein, Luk. 11.21. The strong man will keep his house till a Stronger comes.
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is against me, and he that gathers not with me, scatters, verse. 23. As I said of your Christlesse strength, 'tis Antichristian: so here to War without Christ, is in some sort to War against Christ; and to think to gaine ground of thy sinnes in thine own strength, is the way to be a loser; a ••sterer; though this vers, I know, hath another intendment,
is against me, and he that gathers not with me, scatters, verse. 23. As I said of your Christless strength, it's Antichristian: so Here to War without christ, is in Some sort to War against christ; and to think to gain ground of thy Sins in thine own strength, is the Way to be a loser; a ••sterer; though this vers, I know, hath Another intendment,
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yet is this certaine, if Christ be with you, (as he will be, whilst you be with him, 2 Chron. 15.2. You shall carry the day, and divide the spoyle, he that spoyleth Principalities for you, can vanquish sin in you. Where this Josuah is Generall, the field cannot be lost;
yet is this certain, if christ be with you, (as he will be, while you be with him, 2 Chronicles 15.2. You shall carry the day, and divide the spoil, he that spoileth Principalities for you, can vanquish sin in you. Where this Joshua is General, the field cannot be lost;
he that brought up the Israelites, conquers the Canaanites; neither can you be conquerors, but through Christ, Rom. 8.37. 2ly. Lean on Christ for Vivifying and renewing grace.
he that brought up the Israelites, conquers the Canaanites; neither can you be conquerors, but through christ, Rom. 8.37. 2ly. Lean on christ for Vivifying and renewing grace.
1. As to the root, and life, and habit of it, (I meane grace in the soule) Rom. 8.10. If Christ be in you, the Spirit is life because of righteousnesse.
1. As to the root, and life, and habit of it, (I mean grace in the soul) Rom. 8.10. If christ be in you, the Spirit is life Because of righteousness.
and unto Christ but as a branch, & Christ is the Vine still, the branch (as that which immediately feeds it) may in some sort be called the root of the fruit; but in proper speech 'tis onely the root of the Vine, that is the root both of branch and fruit: and the strength of the Vine, is the strength both of the branch and fruit and if their in being,
and unto christ but as a branch, & christ is the Vine still, the branch (as that which immediately feeds it) may in Some sort be called the root of the fruit; but in proper speech it's only the root of the Vine, that is the root both of branch and fruit: and the strength of the Vine, is the strength both of the branch and fruit and if their in being,
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suppose a life; yet could there be no action: but now oppose this phrase, or compose it rather unto that of Pauls, Phil. 3.13. (where from occasion of the exercise of the grace of Contentation, he digresseth to a generall boasting, but in the Lord,
suppose a life; yet could there be no actium: but now oppose this phrase, or compose it rather unto that of Paul's, Philip 3.13. (where from occasion of the exercise of the grace of Contentation, he digresseth to a general boasting, but in the Lord,
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so that all the out-goings of our graces are, and must be only in the strength of Jesus Christ. 2ly. Leane upon Christ as the onely strength of all your comforts:
so that all the outgoings of our graces Are, and must be only in the strength of jesus christ. 2ly. Lean upon christ as the only strength of all your comforts:
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and if you have peace with God, and there be any strength in that peace, it must be through Jesus Christ, Rom. 5.1. The Hebrew Idiom, puts often one substantive with another, when in sence it is an adjective. So in that passage, Isai. 45.24. One shall say, surely in the Lord I have righteousnesse, and strength, that is, strong righteousness: Others may have a righteousnesse as the Pharisees &c. that have not Christ;
and if you have peace with God, and there be any strength in that peace, it must be through jesus christ, Rom. 5.1. The Hebrew Idiom, puts often one substantive with Another, when in sense it is an adjective. So in that passage, Isaiah 45.24. One shall say, surely in the Lord I have righteousness, and strength, that is, strong righteousness: Others may have a righteousness as the Pharisees etc. that have not christ;
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But they that lean on Christ for a righteousnesse, have strength of righteousness. 2ly. Leane on Christ as the bottom strength of all your upper comforts, such as come in upon the account of your justification.
But they that lean on christ for a righteousness, have strength of righteousness. 2ly. Lean on christ as the bottom strength of all your upper comforts, such as come in upon the account of your justification.
If Christ will to purpose strengthen the hearts of his Disciples as to comfort, he must tell them as he doth Jo. 14.18. I will not leave you comfortless, I will come to you.
If christ will to purpose strengthen the hearts of his Disciples as to Comfort, he must tell them as he does John 14.18. I will not leave you comfortless, I will come to you.
then a few sparks; so Christless Comforts have no more strength, then the cracklings of thornes under a pot, Eccle. 7.6. Upon the matter the same is the expression in the one and the other. 2ly. Leane upon Christ as the alone strength of all that thou doest, or wouldst do, as well as of all that thou hast, or wouldest have.
then a few sparks; so Christless Comforts have no more strength, then the cracklings of thorns under a pot, Eccle. 7.6. Upon the matter the same is the expression in the one and the other. 2ly. Lean upon christ as the alone strength of all that thou dost, or Wouldst do, as well as of all that thou hast, or Wouldst have.
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Surely as Jesus Christ was the strength of the Jewish Sacrifices, so must he be of Christian duties. Alas what was there in the blood of a Bull, or of a Goate, to take away sin, or reconcile to God? The Apostle shews this, Heb. 10.1, 4. They were never able (saith he) to make the commers perfect, never able to take away sins.
Surely as jesus christ was the strength of the Jewish Sacrifices, so must he be of Christian duties. Alas what was there in the blood of a Bull, or of a Goat, to take away since, or reconcile to God? The Apostle shows this, Hebrew 10.1, 4. They were never able (Says he) to make the comers perfect, never able to take away Sins.
what strength is there in my preaching an houre? or your hearing, in order to the conversion of any soule? But now when Christ fell a preaching, there was might in his preaching, he spake with authority: yea, at his word there goes forth strength. The blind see, the deafe heare, the dumb speak, the sick are healed, the dead are raised:
what strength is there in my preaching an hour? or your hearing, in order to the conversion of any soul? But now when christ fell a preaching, there was might in his preaching, he spoke with Authority: yea, At his word there Goes forth strength. The blind see, the deaf hear, the dumb speak, the sick Are healed, the dead Are raised:
I strive (saith Paul of his Ministry) to present every man perfect, according to his working which worketh in me mightily, and Col. 1.29. The more there is of Christ in thy Ministry, the more might is in thy Ministry.
I strive (Says Paul of his Ministry) to present every man perfect, according to his working which works in me mightily, and Col. 1.29. The more there is of christ in thy Ministry, the more might is in thy Ministry.
So wouldest thou get strength unto any other performance, I say unto thee as Paul to Timothy; 2 Tim. 2.1. Thou therefore my Son, be strong in the grace that is in Christ:
So Wouldst thou get strength unto any other performance, I say unto thee as Paul to Timothy; 2 Tim. 2.1. Thou Therefore my Son, be strong in the grace that is in christ:
And as that Angell, Rev. 8.3. Puts Incense on the prayers of all Saints (so must this Angell put strength ) whereby they might ascend up before the throne of God.
And as that Angel, Rev. 8.3. Puts Incense on the Prayers of all Saints (so must this Angel put strength) whereby they might ascend up before the throne of God.
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it was so mighty in them, that he bears them record, that they even would have pulled out their eyes &c. Oh! when soules come to receive Christ in the Word, they have strength to doe any thing, (for that's the meaning of it) to cut off right hands, pull out eyes &c. any thing for Christ, he is so deare unto them;
it was so mighty in them, that he bears them record, that they even would have pulled out their eyes etc. Oh! when Souls come to receive christ in the Word, they have strength to do any thing, (for that's the meaning of it) to Cut off right hands, pull out eyes etc. any thing for christ, he is so deer unto them;
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Thirdly, Leane upon Christ as the onely strength of that thou art, I meane of thine whole soule, Eph. 3.16, 17. I pray, saith Paul, That ye might be strengthened with might in the inner man, that Christ might dwell in your hearts by faith:
Thirdly, Lean upon christ as the only strength of that thou art, I mean of thine Whole soul, Ephesians 3.16, 17. I pray, Says Paul, That you might be strengthened with might in the inner man, that christ might dwell in your hearts by faith:
No strengthning at all for the inner man, but by Christ indwelling, and no indwelling but by faith, by beleeving therefore say, I leane on Christ, that according to Davids phrase, Psal. 138.3. Thou maist be strengthened with strength in thy soule;
No strengthening At all for the inner man, but by christ indwelling, and no indwelling but by faith, by believing Therefore say, I lean on christ, that according to Davids phrase, Psalm 138.3. Thou Mayest be strengthened with strength in thy soul;
First, Leane upon Christ as the onely strength of thine Understanding, 1 Cor. 1.30, 31. He is made unto us of God, wisdome, that as it is written, He that glorieth, let him glory in the Lord.
First, Lean upon christ as the only strength of thine Understanding, 1 Cor. 1.30, 31. He is made unto us of God, Wisdom, that as it is written, He that Glorieth, let him glory in the Lord.
They that erred shall come to understanding, and they that murmured shall learn Doctrine, when they shall sanctifie the name of God, and magnifie his holy One.
They that erred shall come to understanding, and they that murmured shall Learn Doctrine, when they shall sanctify the name of God, and magnify his holy One.
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that is, His holy Child Jesus. You have multitudes of promises also, of sight to the blind, knowledge to the ignorant, understanding to the simple, of guidance by Gods counsell enough to lead them to his glory, but all through his Christ. 2ly.
that is, His holy Child jesus. You have Multitudes of promises also, of sighed to the blind, knowledge to the ignorant, understanding to the simple, of guidance by God's counsel enough to led them to his glory, but all through his christ. 2ly.
and thou shalt have a strange memory, if thou have not a strong one, thou shalt have a memory to carry away more of a Sermon, then he that carries away all; his memory is in his head, but thy memory shall be in thine heart: he may write it by his memory,
and thou shalt have a strange memory, if thou have not a strong one, thou shalt have a memory to carry away more of a Sermon, then he that carries away all; his memory is in his head, but thy memory shall be in thine heart: he may write it by his memory,
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whilst another carryeth away the words, thou remembrest the power; he hath the expressions of the minister, but thou hast the impressions of the truth. Such a mrmory as this, at least wise, thou shalt be sure to have by leaning on Jesus Christ,
while Another Carrieth away the words, thou Rememberest the power; he hath the expressions of the minister, but thou hast the impressions of the truth. Such a mrmory as this, At least wise, thou shalt be sure to have by leaning on jesus christ,
and this i'me sure is the best memory, and truly a convenient portion for thee of the other too, is plainly held forth to them that trust on Christs name, Jo. 14.26.
and this i'm sure is the best memory, and truly a convenient portion for thee of the other too, is plainly held forth to them that trust on Christ name, John 14.26.
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If young Preachers that know what beleeving meanes, could but lean more upon Christ in this promise, they need not lean so much (as themselves complaine) to their Notes. Hath not Christ said, that his Spirit shall bring to our remembrance what soever he hath said? And what have we to say more? If we have,
If young Preachers that know what believing means, could but lean more upon christ in this promise, they need not lean so much (as themselves complain) to their Notes. Hath not christ said, that his Spirit shall bring to our remembrance what soever he hath said? And what have we to say more? If we have,
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And how can it harme us, or spoyle our Sermons, if we be content to forego our fancies that we may act our faith? The former may please and advance our selves;
And how can it harm us, or spoil our Sermons, if we be content to forego our fancies that we may act our faith? The former may please and advance our selves;
Wouldst thou now be strengthned there also? Read Psal. 110. Which is evidently spoken of Christ, to whom it is affixed, Heb. 1.13. ver. 2. Send forth the Rod of thy strength out of Sion, and then mark vers. 3. Thy people shall be a willing people in the day of thy power.
Wouldst thou now be strengthened there also? Read Psalm 110. Which is evidently spoken of christ, to whom it is affixed, Hebrew 1.13. ver. 2. Send forth the Rod of thy strength out of Sion, and then mark vers. 3. Thy people shall be a willing people in the day of thy power.
Fourthly, Leane, one Christ as the strength of your Affections. Sirs, God will never be contented with your affections, unlesse he may have the strength of your affections. Thou 〈 ◊ 〉 love the Lord thy God with all thy soul,
Fourthly, Lean, one christ as the strength of your Affections. Sirs, God will never be contented with your affections, unless he may have the strength of your affections. Thou 〈 ◊ 〉 love the Lord thy God with all thy soul,
You have the Spouse leaning upon Christ in my Text, which is verse 5. And as soone as she lean•, see how she strengthens affections, you would wonder there should be such suddain virtue in leaning, for ve•• 6. she breaks out, Love is strong as death, the Coals there as the Coals of fire, with a most vehement flame, many waters cannot quench it,
You have the Spouse leaning upon christ in my Text, which is verse 5. And as soon as she lean•, see how she strengthens affections, you would wonder there should be such sudden virtue in leaning, for ve•• 6. she breaks out, Love is strong as death, the Coals there as the Coals of fire, with a most vehement flame, many waters cannot quench it,
for repenting and converted souls, Act. 3.19. but those are onely by the sending of Jesus Christ, verse 20. Till God send Christ to thy soule, never looke he should send refreshings to thy soule.
for repenting and converted Souls, Act. 3.19. but those Are only by the sending of jesus christ, verse 20. Till God send christ to thy soul, never look he should send refreshings to thy soul.
We which have believed, do enter into rest, and then verse 8. If Jesus (that is Iosuah) had gi••• them rest &c. From which it appeares, that there 〈 ◊ 〉 true and spirituall rest,
We which have believed, do enter into rest, and then verse 8. If jesus (that is Joshua) had gi••• them rest etc. From which it appears, that there 〈 ◊ 〉 true and spiritual rest,
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And againe, that there is no way for poore bewildred soules (for of such is the Apostles discouse there) to come at this rest, but by leaning; that is, by believing.
And again, that there is no Way for poor bewildered Souls (for of such is the Apostles discourse there) to come At this rest, but by leaning; that is, by believing.
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But more particularly leane on Christ as the resting place of your Understandings, Consciences, Affections, whole soules when wearied with the wayes of the wildernesse of sin.
But more particularly lean on christ as the resting place of your Understandings, Consciences, Affections, Whole Souls when wearied with the ways of the Wilderness of since.
He had moreover all Opportunities, and helpes which other working heads have wanted, I am come, saith he, to a great estate, and great experience of wisdome,
He had moreover all Opportunities, and helps which other working Heads have wanted, I am come, Says he, to a great estate, and great experience of Wisdom,
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and knowledge, (verse 16.) And what shall the man do that commeth after the King, (2.12.) such a King, so great, so wise, so studious? This wisdome of his reacheth so farre,
and knowledge, (verse 16.) And what shall the man do that comes After the King, (2.12.) such a King, so great, so wise, so studious? This Wisdom of his reaches so Far,
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as to excell all the Children of the East, and people of Egypt (the wisest quarters of the world) yea, he had knowledge of all the Trees and Plants from the Cedar of Lebanon, to the Hysop of the wall: yea,
as to excel all the Children of the East, and people of Egypt (the Wisest quarters of the world) yea, he had knowledge of all the Trees and Plants from the Cedar of Lebanon, to the Hyssop of the wall: yea,
as the sand on the Sea shore, 1 King. 4.29, 30, 33. And yet this Solomon saith of much study (though undoubtedly as easie to him as to any man) 'Tis a wearinesse to the flesh Eccle. 12.12. And in much wisdome is much griefe, and he that encreaseth knowledge, increaseth sorrow, Eccle. 1.18.
as the sand on the Sea shore, 1 King. 4.29, 30, 33. And yet this Solomon Says of much study (though undoubtedly as easy to him as to any man) It's a weariness to the Flesh Eccle. 12.12. And in much Wisdom is much grief, and he that increases knowledge, increases sorrow, Eccle. 1.18.
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So that both wearinesse to the flesh, and toyle to the spirit, is the onely rest to be expected in the confining of our understandings unto any other speculation, save onely the knowledge of Jesus Christ.
So that both weariness to the Flesh, and toil to the Spirit, is the only rest to be expected in the confining of our understandings unto any other speculation, save only the knowledge of jesus christ.
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But secondly, Jesus Christ, and the knowledge of him, is the resting place of a tyred understanding, Psal. 94.12. Blessed is the man whom thou correctest, and teachest him out of thy Law:
But secondly, jesus christ, and the knowledge of him, is the resting place of a tired understanding, Psalm 94.12. Blessed is the man whom thou correctest, and Teachest him out of thy Law:
Thus God expresly speaking concerning this knowledge, Isai. 28.9, 10, 11. saith of it, verse 12. This is the rest wherewith you may cause the weary to rest, and this is the refreshing. And it must needs be that the knowledge of the Lord Christ must be a refreshing knowledge to the soule, upon three accounts.
Thus God expressly speaking Concerning this knowledge, Isaiah 28.9, 10, 11. Says of it, verse 12. This is the rest wherewith you may cause the weary to rest, and this is the refreshing. And it must needs be that the knowledge of the Lord christ must be a refreshing knowledge to the soul, upon three accounts.
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First, It is a spiritual, therefore a refreshing knowledge to the Spirit; 'tis a knowledge of spirituall things, and after a spirituall manner. The understanding of things carnall, or spirituall things in a carnal sort, cannot indeed satisfactorily refresh the Spirit.
First, It is a spiritual, Therefore a refreshing knowledge to the Spirit; it's a knowledge of spiritual things, and After a spiritual manner. The understanding of things carnal, or spiritual things in a carnal sort, cannot indeed satisfactorily refresh the Spirit.
The soule that knowes Christ, knowes him not after the flesh, but spiritually, and whosoever to knows him, knowes the things that God hath prepared for them that love him;
The soul that knows christ, knows him not After the Flesh, but spiritually, and whosoever to knows him, knows the things that God hath prepared for them that love him;
and what are the things prepared, but Mansions adequate and eternall rest? which things being revealed by the Spirit, and spiritually discerned, by the soule, are ravishing and refreshing to the soul, (your hearts bear testimony hereunto) compare, 1 Cor. 2.9, 10, 14. with Jo. 14.2. 2ly. It is an experimentall, and therefore a refreshing knowledge.
and what Are the things prepared, but Mansions adequate and Eternal rest? which things being revealed by the Spirit, and spiritually discerned, by the soul, Are ravishing and refreshing to the soul, (your hearts bear testimony hereunto) compare, 1 Cor. 2.9, 10, 14. with John 14.2. 2ly. It is an experimental, and Therefore a refreshing knowledge.
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Thirdly, To know Christ, must needs afford rest to our understandings, because Christ is the very Center of all knowledge, knowing him, you need go no farther;
Thirdly, To know christ, must needs afford rest to our understandings, Because christ is the very Centre of all knowledge, knowing him, you need go no farther;
knowing him, you may well sit down, and rest, and refresh your your selves, for you know enough, you know all, 1 Cor. 2.2. I determined to know nothing among you, but Jesus Christ, and him crucified, so Phil. 3.10. That I might know him, and the power of his Resurrection, and fellowship of his sufferings, If Paul (as learned as he otherwise was) could but reach unto this knowledge, he doth not once entertaine a thought, that his wearied understanding should travell any farther.
knowing him, you may well fit down, and rest, and refresh your your selves, for you know enough, you know all, 1 Cor. 2.2. I determined to know nothing among you, but jesus christ, and him Crucified, so Philip 3.10. That I might know him, and the power of his Resurrection, and fellowship of his sufferings, If Paul (as learned as he otherwise was) could but reach unto this knowledge, he does not once entertain a Thought, that his wearied understanding should travel any farther.
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Now what shall such a soule do in such a case? Ile tell you in Isaiahs words, Thus saith the Lord God, the holy one of Israel, Isai. 30.15. In returning and rest you shall be saved, in quietnesse and confidence shall be your strength:
Now what shall such a soul do in such a case? I'll tell you in Isaiah's words, Thus Says the Lord God, the holy one of Israel, Isaiah 30.15. In returning and rest you shall be saved, in quietness and confidence shall be your strength:
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but come unto me all ye that are weary and heavy laden, (which undoubtedly and peculiarly refers to Conscience-loadings) and I will give you rest, Mat. 11.28. That is, b•ing your burthens to me, and ile take them down.
but come unto me all you that Are weary and heavy laden, (which undoubtedly and peculiarly refers to Conscience-loadings) and I will give you rest, Mathew 11.28. That is, b•ing your burdens to me, and Isle take them down.
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He resolves upon acknowledgement of his sin, and this he empties into the Lords own bosome, verse 9. Secondly, As you bring your sin-acknowledgements, so bring your sin-sorrowes to Christ, let your faith put the Lord Christ to the same worke, whereunto he is called by the Father, to carry our griefes and sorrowes. So Isai. 53.4. Thus David, Psal. 38.6. When he was troubled, and bowed down greatly, going mourning all the day long:
He resolves upon acknowledgement of his since, and this he empties into the lords own bosom, verse 9. Secondly, As you bring your sin-acknowledgements, so bring your sin-sorrowes to christ, let your faith put the Lord christ to the same work, whereunto he is called by the Father, to carry our griefs and sorrows. So Isaiah 53.4. Thus David, Psalm 38.6. When he was troubled, and bowed down greatly, going mourning all the day long:
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Thirdly, Let us also disburthen all wearying sighs, and tyring groanes of our troubled minds, into the bosome of Jesus Christ. Thus David, Psal. 38.9. Lord, all my desire is before thee, and my groaning is not hid from thee.
Thirdly, Let us also disburthen all wearying sighs, and tiring groans of our troubled minds, into the bosom of jesus christ. Thus David, Psalm 38.9. Lord, all my desire is before thee, and my groaning is not hid from thee.
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Yea, this I would Note unto you, before I leave you, that Christ doth not bid weary soules to go to the Father, but to come to him with their heavy loadings:
Yea, this I would Note unto you, before I leave you, that christ does not bid weary Souls to go to the Father, but to come to him with their heavy loadings:
believe it, 'twill be ill leaning of a tyred Conscience upon God the Father, with Christ the Advocate. If any man sin, we have an Advocate with the Father, 1 Joh. 2.1. Come not to the Father first, but to the Advocate, and by the Advocate to the Father. If a man have a Creditor to speak with, he will speake with his Surety first, and if he can but engage him, he can with boldnesse look his Creditor in the face.
believe it, it'll be ill leaning of a tired Conscience upon God the Father, with christ the Advocate. If any man since, we have an Advocate with the Father, 1 John 2.1. Come not to the Father First, but to the Advocate, and by the Advocate to the Father. If a man have a Creditor to speak with, he will speak with his Surety First, and if he can but engage him, he can with boldness look his Creditor in the face.
Let thy weary Conscience take from Christs hand his Cordials, as well as lay downe thy burthen on his shoulders. 'Tis true, I am the chiefe of sinners, (so let repentance speak in thy soule) yea, But this is a faithful saying,
Let thy weary Conscience take from Christ hand his Cordials, as well as lay down thy burden on his shoulders. It's true, I am the chief of Sinners, (so let Repentance speak in thy soul) yea, But this is a faithful saying,
but Christ came into world, that he might destroy the works of the Devill, &c. And thus in any other case of Conscience, the way to have an heart sprinkled from an evill Conscience, is to draw near in the full assurance of faith unto Jesus Christ, having him as an High Priest over the houshold of God, Heb. 10.21, 22. 3ly. Leane your tyred affections upon the Lord Christ, and in him let them rest themselves.
but christ Come into world, that he might destroy the works of the devil, etc. And thus in any other case of Conscience, the Way to have an heart sprinkled from an evil Conscience, is to draw near in the full assurance of faith unto jesus christ, having him as an High Priest over the household of God, Hebrew 10.21, 22. 3ly. Lean your tired affections upon the Lord christ, and in him let them rest themselves.
As to know Christ, is the only true stay to the understanding: so to love him, &c. is the onely true stay to the affections. Set your affections on things above, where Christ sits, Col. 3.1.
As to know christ, is the only true stay to the understanding: so to love him, etc. is the only true stay to the affections. Set your affections on things above, where christ sits, Col. 3.1.
but in Christ they shal have a set Mansion. The Spouse bears pregnant testimony hereunto, Cant. 5.18. Where she saith, He is altogether lovely, that is, an Adequate, entyre, and full object for the affections to sit down upon;
but in christ they shall have a Set Mansion. The Spouse bears pregnant testimony hereunto, Cant 5.18. Where she Says, He is altogether lovely, that is, an Adequate, entire, and full Object for the affections to fit down upon;
if it have not then a Christ to cast it selfe upon, and be not able to say as David, Psal. 116.7. Returne to thy rest O my soule, Go up to Mount Nebo, and die there. Believe it, believe it, that's an high Hill, and that's hard worke; you had need of a Staffe, and an Arme to lean upon; you had need of an eye of faith to look upwards.
if it have not then a christ to cast it self upon, and be not able to say as David, Psalm 116.7. Return to thy rest Oh my soul, Go up to Mount Nebo, and die there. Believe it, believe it, that's an high Hill, and that's hard work; you had need of a Staff, and an Arm to lean upon; you had need of an eye of faith to look upward.
COme we now to the third Question, viz. What the leaning of a weak and weary soule upon Christ for strength and refreshment is? In answer whereunto, these foure Things fall under our inspection.
COme we now to the third Question, viz. What the leaning of a weak and weary soul upon christ for strength and refreshment is? In answer whereunto, these foure Things fallen under our inspection.
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First, For the Object. The Texts tells you, it is [ the Beloved, that is, Christ ] But how? or in what respect is Christ? or how comes Christ to be the strength of the weak, and the stay of the weary bewildred soule? surely it is not Christ, any how considered, that is thus the soules support,
First, For the Object. The Texts tells you, it is [ the beloved, that is, christ ] But how? or in what respect is christ? or how comes christ to be the strength of the weak, and the stay of the weary bewildered soul? surely it is not christ, any how considered, that is thus the Souls support,
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Now the enquiry after these, falls necessary, and I hope usefully under this head. For as it is not flesh that strengtheneth the body simgly considered, but flesh thus,
Now the enquiry After these, falls necessary, and I hope usefully under this head. For as it is not Flesh that strengtheneth the body simgly considered, but Flesh thus,
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and thus drest, that is the strength of the weak; and Christ thus, and thus prepared, that is therest & refreshment of the weary. Take Christs owne account of this matter, Io. 3.14.
and thus dressed, that is the strength of the weak; and christ thus, and thus prepared, that is therest & refreshment of the weary. Take Christ own account of this matter, Io. 3.14.
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for this one word hath a double aspect, as Christ had a double lifting up. 1. He was lifted up to his Crosse, so prepared for the souls support in his state of Humiliation. 2. He was lifted up to his Crown, and so prepared by his state of Exaltation: and upon such account it is that Christs salvation for lost souls, is called a prepared salvation, Luk. 2.30, 31. Mine eyes have seen thy salvation which thou hast prepared.
for this one word hath a double aspect, as christ had a double lifting up. 1. He was lifted up to his Cross, so prepared for the Souls support in his state of Humiliation. 2. He was lifted up to his Crown, and so prepared by his state of Exaltation: and upon such account it is that Christ salvation for lost Souls, is called a prepared salvation, Luk. 2.30, 31. Mine eyes have seen thy salvation which thou hast prepared.
and following upon our natures, I mean our decayed natures, (sinne onely excepted) for set sin aside, Christ was a true man, not like unto Adam before the fall,
and following upon our nature's, I mean our decayed nature's, (sin only excepted) for Set since aside, christ was a true man, not like unto Adam before the fallen,
but doe not mistake me, I say not our corrupt Nature; he tooke not any thing up of our Natures, wherein was sin, though he took up many things wherein were the fruits of sin: such are our weakness s,
but do not mistake me, I say not our corrupt Nature; he took not any thing up of our Nature's, wherein was since, though he took up many things wherein were the fruits of since: such Are our weakness s,
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I hope you can distinguish betweene infirmity, naturall, and sinfull; at least wise it is easie to distinguish them in themselves, though not so easie to distinguish them in us, where Sin and Nature are so enterwoven.
I hope you can distinguish between infirmity, natural, and sinful; At least wise it is easy to distinguish them in themselves, though not so easy to distinguish them in us, where since and Nature Are so interwoven.
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so dare I not deny, that the weaknesses that came upon us for sin, (such as temptations, sorrows, sufferings, and death ) were properly born by the Lord Christ, in that nature which was the subject of his Humiliation; I mean, his humane nature. This is plain to me,
so Dare I not deny, that the Weaknesses that Come upon us for since, (such as temptations, sorrows, sufferings, and death) were properly born by the Lord christ, in that nature which was the Subject of his Humiliation; I mean, his humane nature. This is plain to me,
and I desire to make it plaine to the plainest of you, That Christ tooke not Adams nature, as it was at first, (though he was as innocent as Adam was at first ) he took fallen mans craziness, not corruption; infirmities, not sins; the whole mortality of the body, but not (in the least) the body of death; this I say is to me plaine, from Heb. 2.16. He took not the nature of Angels upon him, but the seed of Abraham.
and I desire to make it plain to the Plainest of you, That christ took not Adams nature, as it was At First, (though he was as innocent as Adam was At First) he took fallen men craziness, not corruption; infirmities, not Sins; the Whole mortality of the body, but not (in the least) the body of death; this I say is to me plain, from Hebrew 2.16. He took not the nature of Angels upon him, but the seed of Abraham.
not of Adam before the fall, nor of the holy Angels (who were both as free from all infirmity as sinne) but of decayed man, as the next words doe undenyably expound it:
not of Adam before the fallen, nor of the holy Angels (who were both as free from all infirmity as sin) but of decayed man, as the next words do undeniably expound it:
It became him in all things to be made like unto his Brethren, vers. 17. Mark, In all things. How shall we then soberly bound our thoughts herein? Why, the same Apostle makes the onely Exception (that is to be made) Heb. 4.15. He was in all points like us, yet without sin;
It became him in all things to be made like unto his Brothers, vers. 17. Mark, In all things. How shall we then soberly bound our thoughts herein? Why, the same Apostle makes the only Exception (that is to be made) Hebrew 4.15. He was in all points like us, yet without since;
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First, The Lord Christ in the state of his Humiliation, was weak as we are. It is on all hands granted, (as farre as I ever yet heard) that Christ began to be Crucified,
First, The Lord christ in the state of his Humiliation, was weak as we Are. It is on all hands granted, (as Far as I ever yet herd) that christ began to be crucified,
then the Apostles words will prove, that Christ considered meerly as man, was as weak from the Cardle to the Grave as another meer man, only the Divinity protected him from all actual frailties that were not fore-ordained for him.
then the Apostles words will prove, that christ considered merely as man, was as weak from the Cardle to the Grave as Another mere man, only the Divinity protected him from all actual frailties that were not foreordained for him.
This truth is no more prejudiced by this, that we doe not read of his being at any time sick, &c. then if a man should say, I have not the nature of decayed, crazy, fallen Adam in me,
This truth is no more prejudiced by this, that we do not read of his being At any time sick, etc. then if a man should say, I have not the nature of decayed, crazy, fallen Adam in me,
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And againe to me it appeareth, that the whole humane nature (and not onely the flesh) of Christ was subject to weaknesses, yet without sin, I meane his soul as well as body: if there be any soul-weaknesses separate from sin,
And again to me it appears, that the Whole humane nature (and not only the Flesh) of christ was Subject to Weaknesses, yet without since, I mean his soul as well as body: if there be any soul-weaknesses separate from since,
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as surely (methinks) there are (though I confesse I am very little acquainted with the nature of Spirits) for Christ took not on him our flesh onely, but our nature, as is cleare in the Scripture before cited;
as surely (methinks) there Are (though I confess I am very little acquainted with the nature of Spirits) for christ took not on him our Flesh only, but our nature, as is clear in the Scripture before cited;
and if there be any weaknesses incident to our soules, that may be possibly severed from sin, (and who can think but that they in this kind suffer with our bodies) it seemes to me that Christ took them also on him;
and if there be any Weaknesses incident to our Souls, that may be possibly severed from since, (and who can think but that they in this kind suffer with our bodies) it seems to me that christ took them also on him;
but the infirmity of the soule, and the fruit of our sinne in Adam, rather than a sinne in us, being (originally) perhaps from some defect in the flesh (as Christ saith flesh is weak ) that there was some such thing in Christ (yet without sinne) to me seems (I speak my thoughts with modest submission) from Luk 22.43, 44. There appeared an Angell from heaven strengthning him.
but the infirmity of the soul, and the fruit of our sin in Adam, rather than a sin in us, being (originally) perhaps from Some defect in the Flesh (as christ Says Flesh is weak) that there was Some such thing in christ (yet without sin) to me seems (I speak my thoughts with modest submission) from Luk 22.43, 44. There appeared an Angel from heaven strengthening him.
Observe, it is not said onely, discoursing with him, or ministring to him (as at other seasons) but strengthning him, and what follows? truly a passage very sutable to our experiences, of divine assistance in humane frailty:
Observe, it is not said only, discoursing with him, or ministering to him (as At other seasons) but strengthening him, and what follows? truly a passage very suitable to our experiences, of divine assistance in humane frailty:
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This is therefore the summe of my thoughts herein, that all the infirmity, but not the least of the iniquity of our Natures, was taken up by the Lord Christ properly, and assumed personally in the state of his humiliation, in the dayes of his flesh.
This is Therefore the sum of my thoughts herein, that all the infirmity, but not the least of the iniquity of our Nature's, was taken up by the Lord christ properly, and assumed personally in the state of his humiliation, in the days of his Flesh.
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First, Bodily wearinesse upon occasion of bodily labour, Christ was as soon tyred therewith as another man (of his constitution, (&c.) would have been, Jo. 4.6. Jesus therefore being wearied of his journey, sat thus on the well.
First, Bodily weariness upon occasion of bodily labour, christ was as soon tired therewith as Another man (of his constitution, (etc.) would have been, John 4.6. jesus Therefore being wearied of his journey, sat thus on the well.
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Now though it is manifest, that Adam in his primitive state, had labour imposed on him by the Lord, I had rather say imployment, (for labour as importing a burthen or trouble, doubtlesse it could not be) I never yet met with any one, that thought that Adam was subjected unto wearinesse, for that is sensibly a grievance,
Now though it is manifest, that Adam in his primitive state, had labour imposed on him by the Lord, I had rather say employment, (for labour as importing a burden or trouble, doubtless it could not be) I never yet met with any one, that Thought that Adam was subjected unto weariness, for that is sensibly a grievance,
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and the curse of sin, as is evident, Gen. 3.19. Which Curse Christ bare and undoubtedly the wearinesse of Christ here mentioned, was to be reckoned as one of our griefs, or grievances, which are said to be born by Christ, Isai. 53.4. Surely he hath born our griefs, &c. whence I conclude, that it was our decayed nature that he tooke upon him;
and the curse of since, as is evident, Gen. 3.19. Which Curse christ bore and undoubtedly the weariness of christ Here mentioned, was to be reckoned as one of our griefs, or grievances, which Are said to be born by christ, Isaiah 53.4. Surely he hath born our griefs, etc. whence I conclude, that it was our decayed nature that he took upon him;
for it is said, Gal. 3.13. That he was made a curse for us: although I dare not goe on step beyond this Scripture expression herein. 2ly. Christ was undoubtedly subjected to soul-weariness, as that of the body, and to both as well as wee.
for it is said, Gal. 3.13. That he was made a curse for us: although I Dare not go on step beyond this Scripture expression herein. 2ly. christ was undoubtedly subjected to soul-weariness, as that of the body, and to both as well as we.
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Tell me Christians, you that know by experience, what is the houre of your spirituall wearinesse? is it not the houre of your spirituall travaile? Read what is said of Sion, Jer. 4.31. I have heard the voyce of a woman in travell, the anguish, &c. the voyce of the daughter of Sion, woe is me now, my soule is wearied:
Tell me Christians, you that know by experience, what is the hour of your spiritual weariness? is it not the hour of your spiritual travail? Read what is said of Sion, Jer. 4.31. I have herd the voice of a woman in travel, the anguish, etc. the voice of the daughter of Sion, woe is me now, my soul is wearied:
Here you have Christ in soul-travell; and if any shall make doubt of his soul weariness at that time, let them compare the language of travelling Sion, with the voyce of her travelling King, Mat. 26.38. He saith unto his Disciples, My soul is exceeding sorrowfull, even unto death:
Here you have christ in Soul travel; and if any shall make doubt of his soul weariness At that time, let them compare the language of traveling Sion, with the voice of her traveling King, Mathew 26.38. He Says unto his Disciples, My soul is exceeding sorrowful, even unto death:
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sorrowfull unto death? What is that, but wearinesse of his life? Hitherto refers all that former tyring travell of his pilgrimage on earth, where you read of his groaning in spirit, and trouble in spirit, Joh. 11.33. and Joh. 13.21.
sorrowful unto death? What is that, but weariness of his life? Hitherto refers all that former tiring travel of his pilgrimage on earth, where you read of his groaning in Spirit, and trouble in Spirit, John 11.33. and John 13.21.
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Sirs, what do you think of the travell of his soule, when he cryes out, My God, my God, whay hast thou forsaken me? Think you that this was not a tyring travell? for my part, I believe that never was there any one soule, that knew most of the terrors of the Lord, those wearying woes,
Sirs, what do you think of the travel of his soul, when he cries out, My God, my God, whay hast thou forsaken me? Think you that this was not a tiring travel? for my part, I believe that never was there any one soul, that knew most of the terrors of the Lord, those wearying woes,
for hee drank the very dregs of the Cup of Gods wrath, his Cup of Vinegar and Gall, that he drank with his bodily mouth, I reckon but a shadow and type of the tedious bitternesse of his soule,
for he drank the very dregs of the Cup of God's wrath, his Cup of Vinegar and Gall, that he drank with his bodily Mouth, I reckon but a shadow and type of the tedious bitterness of his soul,
and well therefore might that Patheticall Poet make it the burthen of his sad song (when he personates the passion of lamenting Jesus, in the language of lamenting Jeremy) Was ever griefe like mine? And you may say to your Saviour, Was ever weariness like thine? Surely,
and well Therefore might that Pathetical Poet make it the burden of his sad song (when he personates the passion of lamenting jesus, in the language of lamenting Jeremiah) Was ever grief like mine? And you may say to your Saviour, Was ever weariness like thine? Surely,
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neither have they perceived the wearinesse that Christ underwent in that travell, we shall never fully know the one, till we know both, nor be able to conceive of that weariness, till we be able to receive that rest. Onely thus we may argue in our straightned understandings, That if the terrors of one sin,
neither have they perceived the weariness that christ underwent in that travel, we shall never Fully know the one, till we know both, nor be able to conceive of that weariness, till we be able to receive that rest. Only thus we may argue in our straightened understandings, That if the terrors of one since,
and takes upon himselfe the sinnes of many soules, even of all the Elect, to beare the weight of the sin, and the Lords wrath for the sin, in behalfe of their soules, who is therefore said 2 Cor. 5.21. To be made sin for us, not for all, but for us; or if for all, yet but for all us, Isai. 53.6. The Lord hath laid on him the iniquity of us all.
and Takes upon himself the Sins of many Souls, even of all the Elect, to bear the weight of the since, and the lords wrath for the since, in behalf of their Souls, who is Therefore said 2 Cor. 5.21. To be made since for us, not for all, but for us; or if for all, yet but for all us, Isaiah 53.6. The Lord hath laid on him the iniquity of us all.
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These are the many (considered in themselves, though they be but few comparatively) whose sins he is said to bear, vers. 12. when he powred out his soul unto the death. And this leads me to
These Are the many (considered in themselves, though they be but few comparatively) whose Sins he is said to bear, vers. 12. when he poured out his soul unto the death. And this leads me to
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The third Proposition, That the Lord Christ by being subjected unto our weaknesses, and wearinesses is hereby become an apt support, and leaning stock unto us.
The third Proposition, That the Lord christ by being subjected unto our Weaknesses, and weariness is hereby become an apt support, and leaning stock unto us.
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It 'tis not said, then shall he lift up his head, or therefore shall he lift up his own head, (though that were true) but indefinitely the head; that is, (as his own,
It it's not said, then shall he lift up his head, or Therefore shall he lift up his own head, (though that were true) but indefinitely the head; that is, (as his own,
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that is, therefore he is become a sutable Saviour to lift up the head; that is, to stay, to strengthen, to support the hearts of poore disconsolate ones,
that is, Therefore he is become a suitable Saviour to lift up the head; that is, to stay, to strengthen, to support the hearts of poor disconsolate ones,
First, That, because Christ himselfe was once subject to weaknesses and wearinesses, like as we are; therefore he hath skill to succour us, as knowing our grievances:
First, That, Because christ himself was once Subject to Weaknesses and weariness, like as we Are; Therefore he hath skill to succour us, as knowing our grievances:
indeed known unto the Lord God are all our sufferings, sorrows, sicknesses, &c. but it is Cognitione intuitûs, with a viewing knowledge: Known they are to the Lord Christ, Cognitione sensûs, with a feeling knowledge. Thus Heb. 2.18. For in that himselfe suffered being tempted, he is able to succour them that are tempted.
indeed known unto the Lord God Are all our sufferings, sorrows, Sicknesses, etc. but it is Cognition intuitûs, with a viewing knowledge: Known they Are to the Lord christ, Cognition sensûs, with a feeling knowledge. Thus Hebrew 2.18. For in that himself suffered being tempted, he is able to succour them that Are tempted.
This Antecedent, and Consequence, the Apostle hath both together, Heb. 2.17. Wherefore it behoved him, to be made like unto his Brethren in all things, that he might be a mercifull and faithfull high Priest.
This Antecedent, and Consequence, the Apostle hath both together, Hebrew 2.17. Wherefore it behooved him, to be made like unto his Brothers in all things, that he might be a merciful and faithful high Priest.
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Hence is that sympathy of Christ in Heaven, with sorrowing Saints on Earth, whose language is as Pauls, 2 Cor. 11.29. Who is weak, and I am not weak? take two Scriptures for it, the one Isai. 63.9. In all their afflictions he was afflicted, and Act. 9.4.
Hence is that Sympathy of christ in Heaven, with sorrowing Saints on Earth, whose language is as Paul's, 2 Cor. 11.29. Who is weak, and I am not weak? take two Scriptures for it, the one Isaiah 63.9. In all their afflictions he was afflicted, and Act. 9.4.
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Why persecutest thou me? so saith Christ to Satan, when he assaults a weak Christian, Why temptest thou me? He was in Himselfe persecuted before, now in his Saints;
Why Persecutest thou me? so Says christ to Satan, when he assaults a weak Christian, Why temptest thou me? He was in Himself persecuted before, now in his Saints;
now in his mysticall body, therefore doth his fellew-feeling engage him to faithfulness, and his communion in sufferings, to commiseration on the sufferers. Therefore
now in his mystical body, Therefore does his fellew-feeling engage him to faithfulness, and his communion in sufferings, to commiseration on the sufferers. Therefore
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Fourthly, and lastly, In that Christ was subjected to our weariness and weaknesses, and for our sakes, and in our natures, and it is on him (thus prepared, and made a sutable support ) that we are called to lean:
Fourthly, and lastly, In that christ was subjected to our weariness and Weaknesses, and for our sakes, and in our nature's, and it is on him (thus prepared, and made a suitable support) that we Are called to lean:
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We may come to Christ and say, Lord, strengthen us in our duty, as thou wast in thine Agony, refresh us out of the Well of living waters, for once thou wast weary,
We may come to christ and say, Lord, strengthen us in our duty, as thou wast in thine Agony, refresh us out of the Well of living waters, for once thou wast weary,
what encouragement were this to weak and weary soules to leane upon Christ, if he were onely made weak and weary? you'l say the less helpe is there for us,
what encouragement were this to weak and weary Souls to lean upon christ, if he were only made weak and weary? You'll say the less help is there for us,
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if he were so too: and indeed had Christ laid down onely his strength, and forsaken for us his Fathers bosome, his resting place and had not repossessed and taken them up againe, I should not be so strongly perswaded to plead with you to lean upon him.
if he were so too: and indeed had christ laid down only his strength, and forsaken for us his Father's bosom, his resting place and had not repossessed and taken them up again, I should not be so strongly persuaded to plead with you to lean upon him.
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But this I know, that Christ is dead; yea, rather that he is risen again: his strength was laid down, but 'tis taken up again, his resting place was a while as it were quitted by him,
But this I know, that christ is dead; yea, rather that he is risen again: his strength was laid down, but it's taken up again, his resting place was a while as it were quit by him,
First, For strength, read Ephe. 1.19, 20, 21. and tell me poore heart, what thou wouldest have more then is there exprest? Its said, the mighty power of God wrought (and in whom?) in Christ Jesus, (and when?) when he raised him from the dead (and to what end?) that he might set him at his own right hand in the heavenly places:
First, For strength, read Ephes 1.19, 20, 21. and tell me poor heart, what thou Wouldst have more then is there expressed? Its said, the mighty power of God wrought (and in whom?) in christ jesus, (and when?) when he raised him from the dead (and to what end?) that he might Set him At his own right hand in the heavenly places:
(this was the exaltation of him who was crucified through weaknesse) and what followes?) Where are those places, of what rank are they? Why? far above all principalities, and power,
(this was the exaltation of him who was Crucified through weakness) and what follows?) Where Are those places, of what rank Are they? Why? Far above all principalities, and power,
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and might, and dominion, and every name that is named, &c. and hath put all things under his feet, (except himselfe, who put them under, as the Apostle else where argues) so that, Christian, name what name thou canst, here's a name, one name that may revive thee more then all they need discourage thee.
and might, and dominion, and every name that is nam, etc. and hath put all things under his feet, (except himself, who put them under, as the Apostle Else where argues) so that, Christian, name what name thou Canst, here's a name, one name that may revive thee more then all they need discourage thee.
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Think of what power thou canst, or what might thou wilt, here's strength above all strength, might beyond all might, as himselfe saith, Look, and be saved:
Think of what power thou Canst, or what might thou wilt, here's strength above all strength, might beyond all might, as himself Says, Look, and be saved:
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so say I, lean and be strengthned. How saist thou now? doth the name of Devill disturbe thee? doth the Principality Satan scare thee? doth the power of legion affright thee? thou darest not begin to wrestle with these,
so say I, lean and be strengthened. How Sayest thou now? does the name of devil disturb thee? does the Principality Satan scare thee? does the power of legion affright thee? thou Darest not begin to wrestle with these,
This glorious rest of Jesus Christ, after all his labours, travells, and soules-wearinesse, is that which we properly and particularly commemorate, in that which the Holy Ghost calls the Lords day, that Christian Sabbath wherin Christ hath rested from all his labours (that is wearying labours) wherefore he blessed the Lords day, and sanctified it.
This glorious rest of jesus christ, After all his labours, travels, and soules-wearinesse, is that which we properly and particularly commemorate, in that which the Holy Ghost calls the lords day, that Christian Sabbath wherein christ hath rested from all his labours (that is wearying labours) Wherefore he blessed the lords day, and sanctified it.
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Second Proposition, will abundantly appeare. 1. If you consider express testimony of Scripture. 2. The Scripture Character of Christs receiving this strength, and rest. 3. Of ours received from, and through Christ. 4. Of Christs, untill we have received ours.
Second Proposition, will abundantly appear. 1. If you Consider express testimony of Scripture. 2. The Scripture Character of Christ receiving this strength, and rest. 3. Of ours received from, and through christ. 4. Of Christ, until we have received ours.
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1. The Scriptures that told the Believers of old of a Messiah, or Christ to come, and of the returning of this King to sit down on the Majestie on high, assured them also of their interest, and concernment herein.
1. The Scriptures that told the Believers of old of a Messiah, or christ to come, and of the returning of this King to fit down on the Majesty on high, assured them also of their Interest, and concernment herein.
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The Lord Christ, you see, is forespoken of as exalted for our advnatage, and receiving his Throne for our sakes, as well as for his own glory. You heare what the Prophets witnesse of Christs receiving in trust for soules.
The Lord christ, you see, is forespoken of as exalted for our advnatage, and receiving his Throne for our sakes, as well as for his own glory. You hear what the prophets witness of Christ receiving in trust for Souls.
but) for you: there's for rest, and then for power, see vers. 12. of the same Chapter, Verily he that believeth (that is, he that leaneth) on me, the works that I do, those shall he do,
but) for you: there's for rest, and then for power, see vers. 12. of the same Chapter, Verily he that Believeth (that is, he that leaneth) on me, the works that I do, those shall he do,
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this precious promise cannot (without injurie) be confined to the Apostles, with respect to their works of miracles, which Christ himselfe hath set as an open doore to every beleever.
this precious promise cannot (without injury) be confined to the Apostles, with respect to their works of Miracles, which christ himself hath Set as an open door to every believer.
Thirdly, Behold what testimony his Apostles bare here unto in their own experiences. 1. As to his power, as Ephe. 2.19, 20. What is the exceeding greatnesse of his power to us-ward, who believe (that is, to leaning soules) according to the working of his mighty power which he wrought in Christ when he raised him, &c. and set him on high above all powers.
Thirdly, Behold what testimony his Apostles bore Here unto in their own experiences. 1. As to his power, as Ephes 2.19, 20. What is the exceeding greatness of his power to usward, who believe (that is, to leaning Souls) according to the working of his mighty power which he wrought in christ when he raised him, etc. and Set him on high above all Powers.
2ly, Remark under what Notions the Scriptures represent Christ as receiving this strength, and Rest. Such as these, a Captain, a fore-runner, an Ausband, an Head, &c.
2ly, Remark under what Notions the Scriptures represent christ as receiving this strength, and Rest. Such as these, a Captain, a forerunner, an Ausband, an Head, etc.
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1. If Christ glorified hath received strength, and refreshment, 'tis as Generall of the Horsemen, and Chariots of Israel. Now if a Generall be said to be strengthned as such,
1. If christ glorified hath received strength, and refreshment, it's as General of the Horsemen, and Chariots of Israel. Now if a General be said to be strengthened as such,
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Now what saith the Spirit? Heb. 2.9, 10. Christ suffered death, and was Crowned with glory, that he might through grace tast death for every man, (how is that? every man? (that is every man that shall tast of everlasting glory,
Now what Says the Spirit? Hebrew 2.9, 10. christ suffered death, and was Crowned with glory, that he might through grace taste death for every man, (how is that? every man? (that is every man that shall taste of everlasting glory,
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for he limits his language) vers. 10. It pleased God in bringing many souls to glory, to make the Captain of their salvation perfect, &c. Put both verses together,
for he Limits his language) vers. 10. It pleased God in bringing many Souls to glory, to make the Captain of their salvation perfect, etc. Put both Verses together,
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See also Cant. 3. you have mention of Solomons bed (that's Christs glorious Rest) Threescore valiant men are about it holding Swords, &c. vers. 7. (there is Christs exceeding great strength) And for whom is the glorious Rest, and mighty strength prepared? why? verse 10. 'Tis for the Daughters of Jerusalem.
See also Cant 3. you have mention of Solomons Bed (that's Christ glorious Rest) Threescore valiant men Are about it holding Swords, etc. vers. 7. (there is Christ exceeding great strength) And for whom is the glorious Rest, and mighty strength prepared? why? verse 10. It's for the Daughters of Jerusalem.
now how can our lives be strong, and fresh, if we be weak and weary? Col. 3.4. When Christ who is our life shall appeare, ye shall appeare with him in glory.
now how can our lives be strong, and fresh, if we be weak and weary? Col. 3.4. When christ who is our life shall appear, you shall appear with him in glory.
Is Christ glorified? 'tis as he is our life: therefore because he lives in strength, and at rest, (for this is the sum of all his glory) shall we live also, where none shall say, I am weak, nor complain, I am weary.
Is christ glorified? it's as he is our life: Therefore Because he lives in strength, and At rest, (for this is the sum of all his glory) shall we live also, where none shall say, I am weak, nor complain, I am weary.
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Almighty strength is derived from Christ to believers, therefore the very strength unto which he is exalted, so Phil. 4.13. I can do all things (here's a kind of Omnipotency in a Creature, but how?) through Christ strengthning me. Let me tell the weak hearts that are among you for their comfort, that leaning can do as much as Christ, on whom thou leanest, is able to doe;
Almighty strength is derived from christ to believers, Therefore the very strength unto which he is exalted, so Philip 4.13. I can do all things (here's a kind of Omnipotency in a Creature, but how?) through christ strengthening me. Let me tell the weak hearts that Are among you for their Comfort, that leaning can do as much as christ, on whom thou Leanest, is able to do;
and Christ can do as much as God can doe, for, he can doe all things, so (with reverence I speake it) can faith in him that was once crucified through weakness, but is now raised in power, and unto power;
and christ can do as much as God can do, for, he can do all things, so (with Reverence I speak it) can faith in him that was once Crucified through weakness, but is now raised in power, and unto power;
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2ly, As for the rest, quiet, peace, and establishment that the soule hath that leanes on the Lord Jesus, Scripture so phraseth it, that if it were not the very rest,
2ly, As for the rest, quiet, peace, and establishment that the soul hath that leans on the Lord jesus, Scripture so Phraseth it, that if it were not the very rest,
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and peace of Christ in glory, (I still mean relatively considered, viz. as the head of believers) in its measure, it would not be able to bear such Hyperboles.
and peace of christ in glory, (I still mean relatively considered, viz. as the head of believers) in its measure, it would not be able to bear such Hyperboles.
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'Tis not call'd only peace with God, and rest with Christ: but the very quiet, and peace of God, even that peace that passeth all understanding, shall keep your hearts through Christ, Phi. 4.7. An infinite peace shall keep house in a finite Creature, a peace that passeth all understanding, shall keep our minds.
It's not called only peace with God, and rest with christ: but the very quiet, and peace of God, even that peace that passes all understanding, shall keep your hearts through christ, Phi. 4.7. an infinite peace shall keep house in a finite Creature, a peace that passes all understanding, shall keep our minds.
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Now add this infinite peace to almighty power, and how can you speak higher of Christ, the Prince of peace, on whose shoulders the Government of all things in heaven and earth is laid?
Now add this infinite peace to almighty power, and how can you speak higher of christ, the Prince of peace, on whose shoulders the Government of all things in heaven and earth is laid?
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Lastly, See how the scriptures represent Christs estate, as he is Mediator (though personally and absolutely considered, he is infinitely and absolutely God, blessed for ever, yet) I say,
Lastly, See how the Scriptures represent Christ estate, as he is Mediator (though personally and absolutely considered, he is infinitely and absolutely God, blessed for ever, yet) I say,
This is the judgement of reverend men, and to me it seems sufficiently to he grounded on that phrase, Ephe. 1.22, 23. God gave Christ to be head over all things, to his Church, which is his body, the fulnes of him that filleth all in all.
This is the judgement of reverend men, and to me it seems sufficiently to he grounded on that phrase, Ephes 1.22, 23. God gave christ to be head over all things, to his Church, which is his body, the fullness of him that fills all in all.
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Christ relatively considered, as head of his Church, is not full till they be full; full of strength in all grace and goodnesse, full of rest from all evill:
christ relatively considered, as head of his Church, is not full till they be full; full of strength in all grace and Goodness, full of rest from all evil:
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so that in that day, that every beleever shall come fully to be saved, in that day shall Christ be fully glorified, and not till that blessed, looked for, long'd for day, which though it be for an appointed time, yet in the end it will come, therefore wait for it, for in the end it will come, and will not tarry. Therefore
so that in that day, that every believer shall come Fully to be saved, in that day shall christ be Fully glorified, and not till that blessed, looked for, longed for day, which though it be for an appointed time, yet in the end it will come, Therefore wait for it, for in the end it will come, and will not tarry. Therefore
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Thirdly, Herein may leaners on this Beloved, have strong consolation, a sure foundation, whereon the highest faith may securely build. Is this a truth, that that Christ that was once both weak and weary,
Thirdly, Herein may leaners on this beloved, have strong consolation, a sure Foundation, whereon the highest faith may securely built. Is this a truth, that that christ that was once both weak and weary,
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O let thy faith be as the Holy Ghost calls it, Col. 2.12. The faith of the operation of God, which he wrought in Christ when he raised him from the dead, wherein also you are risen with him. Let persecutions, watchings, wearinesses; let Principalities, powers, and Dominions;
O let thy faith be as the Holy Ghost calls it, Col. 2.12. The faith of the operation of God, which he wrought in christ when he raised him from the dead, wherein also you Are risen with him. Let persecutions, watchings, weariness; let Principalities, Powers, and Dominions;
only rise you up against them, and you shall rise up above them, through the faith of the operation of God, whereby he raised up Christ for his own glory, and as you have seen, for your advantage. Wherefore we having such strong consolation, who have fled for a refuge to the hope that is set before us, Let us hold this hope as an anchor of the soul both sure and stedfast (when Rain descends,
only rise you up against them, and you shall rise up above them, through the faith of the operation of God, whereby he raised up christ for his own glory, and as you have seen, for your advantage. Wherefore we having such strong consolation, who have fled for a refuge to the hope that is Set before us, Let us hold this hope as an anchor of the soul both sure and steadfast (when Rain descends,
and Winds rise, and Waves beat) because our forerunner is for us entred, even Jesus, &c. Heb. 6.18, 19, 20. Let Isaiahs prophesie be found true of thee, and me, Isai. 45.24. Surely shall one say, in the Lord I have strength, and righteousnesse.
and Winds rise, and Waves beatrice) Because our forerunner is for us entered, even jesus, etc. Hebrew 6.18, 19, 20. Let Isaiah's prophesy be found true of thee, and me, Isaiah 45.24. Surely shall one say, in the Lord I have strength, and righteousness.
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ANd thus have I explained the Object of this Act of leaning, viz. Christ as humbled first to weakness and weariness; and then exalted to strength and rest, that he might be the support of the weak,
ANd thus have I explained the Object of this Act of leaning, viz. christ as humbled First to weakness and weariness; and then exalted to strength and rest, that he might be the support of the weak,
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Object. But now if this be so, Whence is it that there are so many found leaning on Christ, that yet continue in their weaknesses and wearinesses still? Oh! saith a poor soul, methinks my experience confutes your Doctrin; for I have been an hanger upon Christ for some years,
Object. But now if this be so, Whence is it that there Are so many found leaning on christ, that yet continue in their Weaknesses and weariness still? Oh! Says a poor soul, methinks my experience confutes your Doctrine; for I have been an hanger upon christ for Some Years,
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and never yet madest application of the Lord Christ unto thy soul by faith. Never, never, lay the blame on the preparing of Christ, for he is exquisitely accomplished,
and never yet Madest application of the Lord christ unto thy soul by faith. Never, never, lay the blame on the preparing of christ, for he is exquisitely accomplished,
There's Application as well as Preparation, and Jesus Christ lifted up both to Cross and Crown, and so prepared must be lookt upon, (believed on, acted upon &c.) and so improved,
There's Application as well as Preparation, and jesus christ lifted up both to Cross and Crown, and so prepared must be looked upon, (believed on, acted upon etc.) and so improved,
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and then no doubt but weakness shall be made strong, and weariness refreshed. Therefore the misery lyeth not at all in the want of Preparation, but Application and improvement. If a Feast were made ready enough to refresh forty thousand,
and then no doubt but weakness shall be made strong, and weariness refreshed. Therefore the misery lies not At all in the want of Preparation, but Application and improvement. If a Feast were made ready enough to refresh forty thousand,
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Therefore I judge, that though our Application of Christ thus prepared, be onely the instrumental, and not at all the meritorious cause of our receiving spirituall strength,
Therefore I judge, that though our Application of christ thus prepared, be only the instrumental, and not At all the meritorious cause of our receiving spiritual strength,
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Yet I am bold to affirme, that the non-improving of this prepared salvation, is not onely the instrumental, bur also meritorious cause of out going without strength,
Yet I am bold to affirm, that the non-improving of this prepared salvation, is not only the instrumental, burr also meritorious cause of out going without strength,
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yet judge I that there is enough for all prepared in Christ, could it be but improved by all; therefore I am wholly a stranger from that supposed absurdity in inviting all, though all will not,
yet judge I that there is enough for all prepared in christ, could it be but improved by all; Therefore I am wholly a stranger from that supposed absurdity in inviting all, though all will not,
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and what know we the servants that are sent to invite, who (amongst the invited ones) will prove the guests? Nor yet have I ever heard it accounted an absurdity amongst men seriously to invite those who we are seriously perswaded) will not, or cannot come:
and what know we the Servants that Are sent to invite, who (among the invited ones) will prove the guests? Nor yet have I ever herd it accounted an absurdity among men seriously to invite those who we Are seriously persuaded) will not, or cannot come:
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Who counts this to be non-sence? And, yet so sharp-witted are some, as that they cannot discern with what colour of sence, God can invite those that hee knows certainly cannot, or will not come;
Who counts this to be nonsense? And, yet so sharp-witted Are Some, as that they cannot discern with what colour of sense, God can invite those that he knows Certainly cannot, or will not come;
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Now this cannot be charged upon the preparations of the Lord; for God sends out his invitations unto all sorts of men, and saith, Mat. 22.4. Behold I have prepared my supper, and all things are ready;
Now this cannot be charged upon the preparations of the Lord; for God sends out his invitations unto all sorts of men, and Says, Mathew 22.4. Behold I have prepared my supper, and all things Are ready;
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yea, but the guests were not ready, they made light of it, and went their wayes, one to his Farme, &c. ver. 5. Now shall we dare to blame God for keeping open house, (that is, inviting all,
yea, but the guests were not ready, they made Light of it, and went their ways, one to his Farm, etc. for. 5. Now shall we Dare to blame God for keeping open house, (that is, inviting all,
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because the Lord knowes all will not come upon his invitation, or that all cannot? Why? yet he knowes that they that cannot will not; and who can (yet) have them excused? they may complement it with an I cannot come, and it is true too,
Because the Lord knows all will not come upon his invitation, or that all cannot? Why? yet he knows that they that cannot will not; and who can (yet) have them excused? they may compliment it with an I cannot come, and it is true too,
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because of this, what foole will think that their magnificence is counterfeit and not serious? Yet dare blasphemers say, that either you must grant that all have power and free-will to come,
Because of this, what fool will think that their magnificence is counterfeit and not serious? Yet Dare blasphemers say, that either you must grant that all have power and freewill to come,
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doth not Scripture say, He would have all men to be saved? Why, think a little, suppose such a Noble Man should say to his Steward, I am willing that all the poore of the Towne should be relieved,
does not Scripture say, He would have all men to be saved? Why, think a little, suppose such a Noble Man should say to his Steward, I am willing that all the poor of the Town should be relieved,
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and his Steward should answer, My Lord, You know such and such cannot come, othersome think themselves as well at home, others do not love your Lordship, and will not come;
and his Steward should answer, My Lord, You know such and such cannot come, Othersome think themselves as well At home, Others do not love your Lordship, and will not come;
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but, and if you were really minded that they should All come, you would make them come, you have power enough, &c. Never talk of inviting All, your Lordship is not serious in what you say,
but, and if you were really minded that they should All come, you would make them come, you have power enough, etc. Never talk of inviting All, your Lordship is not serious in what you say,
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Affront insufferable, offer now such [ language ] to thy Governour, and will he be pleased with thee. Mal. 1.8. Pray, how comes that Lord to be bound, to make them to accept that which he was never bound so much as to offer.
Affront insufferable, offer now such [ language ] to thy Governor, and will he be pleased with thee. Malachi 1.8. prey, how comes that Lord to be bound, to make them to accept that which he was never bound so much as to offer.
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Especially, how comes God to be so farre in mans debt, as to be bound to make all come, else he must be charged (as not serious) in inviting All; since the reall tenders of grace unto All, are of MERE MERCY,
Especially, how comes God to be so Far in men debt, as to be bound to make all come, Else he must be charged (as not serious) in inviting All; since the real tenders of grace unto All, Are of MERE MERCY,
but have wilfully lost it, and are now unwilling thereunto, till they be made willing) is (not a debt unto any, but) a MERE MIRACLE of MERCY to those few that are vessels of mercy prepared unto that which is prepared for them.
but have wilfully lost it, and Are now unwilling thereunto, till they be made willing) is (not a debt unto any, but) a MERE MIRACLE of MERCY to those few that Are vessels of mercy prepared unto that which is prepared for them.
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So then, you may gather from what I have spoken, that Christ prepared, is not enough to the actuall stay and support of the weak and weary, but he must be improved and applied by the leaning soul. And this leads me to CHAP. XI. Discovers the spring of this leaning Act, viz. Interest in him whom we leane upon.
So then, you may gather from what I have spoken, that christ prepared, is not enough to the actual stay and support of the weak and weary, but he must be improved and applied by the leaning soul. And this leads me to CHAP. XI. Discovers the spring of this leaning Act, viz. Interest in him whom we lean upon.
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THe second Particular in order to the Explanation of this Leaning Act of the soule, viz. the Originall or Spring of this applying, improving, appropriating, leaning act of the Spouse (in the Text).
THe second Particular in order to the Explanation of this Leaning Act of the soul, viz. the Original or Spring of this applying, improving, appropriating, leaning act of the Spouse (in the Text).
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for as the Text mentions the Act, viz. Leaning, and the Object, viz: the Beloved; so also the originall of such an act, which is an interest in the person leaned upon,
for as the Text mentions the Act, viz. Leaning, and the Object, videlicet: the beloved; so also the original of such an act, which is an Interest in the person leaned upon,
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yea, but tell me what interest you have in Christ? or how you came by it? else may I say with a bitter scorn, Who art thou that leanest upon anothers Beloved? My Text bids me thus to challenge you,
yea, but tell me what Interest you have in christ? or how you Come by it? Else may I say with a bitter scorn, Who art thou that Leanest upon another's beloved? My Text bids me thus to challenge you,
how darest thou lay thine head in his bosome, unto whom thou never yet gavest the heart in thy bosome? Darst thou live as a wife with him, whom thou canst not love? Darest thou exact that benevolence which belongs to a wife, when thou wilt not performe the least conjugall duty that is due to an Husband? How saist thou, that thou hast believed,
how Darest thou lay thine head in his bosom, unto whom thou never yet Gavest the heart in thy bosom? Darest thou live as a wife with him, whom thou Canst not love? Darest thou exact that benevolence which belongs to a wife, when thou wilt not perform the least conjugal duty that is due to an Husband? How Sayest thou, that thou hast believed,
when yet Christ is none of thy Beloved? thou hast leaned, but thou hast not loved: surely it requires a brow of Brass, and an Whores fore-head, to attest such things.
when yet christ is none of thy beloved? thou hast leaned, but thou hast not loved: surely it requires a brow of Brass, and an Whores forehead, to attest such things.
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This word I take up from my Text, with respect unto the wanton Christians of the present Age. Oh! they make nothing of believing, and of rolling all their sinnes (were they more then they are, which can scarce be) upon Jesus Christ, as I heard for certaine of a woman of a vile conversation, who was got into mounting Clouds of the Ranting Creed, when a Neighbour told her vainly, sure Mistresse, such a one Christ will have a very heavy load of your sins, she answered wickedly, Even let him take them, let him take them all, i'le never trouble my selfe with them:
This word I take up from my Text, with respect unto the wanton Christians of the present Age. Oh! they make nothing of believing, and of rolling all their Sins (were they more then they Are, which can scarce be) upon jesus christ, as I herd for certain of a woman of a vile Conversation, who was god into mounting Clouds of the Ranting Creed, when a Neighbour told her vainly, sure Mistress, such a one christ will have a very heavy load of your Sins, she answered wickedly, Even let him take them, let him take them all, I'll never trouble my self with them:
that was as to the guilt of them, for as for the Commission of them, it appeared by her daily conversation, that that was too light a thing to trouble her.
that was as to the guilt of them, for as for the Commission of them, it appeared by her daily Conversation, that that was too Light a thing to trouble her.
My Brethren, I would faine know, what such wanton Confidents (for believers I know not how to call them) can say to what God hath expresly said to them? Why? will they say, Christ hath said, Whosoever believeth shall not perish,
My Brothers, I would feign know, what such wanton Confidents (for believers I know not how to call them) can say to what God hath expressly said to them? Why? will they say, christ hath said, Whosoever Believeth shall not perish,
Doe you aske us how we dare take such hold of Christ,? why, have not your selfe said, that he invites sinners to take hold of his strength, Isai. 27.5.
Do you ask us how we Dare take such hold of christ,? why, have not your self said, that he invites Sinners to take hold of his strength, Isaiah 27.5.
that they may have peace? 'Tis true friend, but still upon his own terms, you must lay down your Bryers and Thornes; that is, your warring wicked conversation, you must forsake the one,
that they may have peace? It's true friend, but still upon his own terms, you must lay down your Briers and Thorns; that is, your warring wicked Conversation, you must forsake the one,
but he shall be burnt up together with them?) know, that the Lord is so far from calling you to take hold, that he will even knock off your fingers from holding upon his Covenant, Psal. 50.10. But unto the wicked, God saith, what hast thou to do, to take my Covenant into thy mouth? Unto what wicked saith God so? unto all that have been wicked? no, for he explaines it of those that are resolved to be wicked still, vers. 17. Even that hate to be reformed.
but he shall be burned up together with them?) know, that the Lord is so Far from calling you to take hold, that he will even knock off your fingers from holding upon his Covenant, Psalm 50.10. But unto the wicked, God Says, what hast thou to do, to take my Covenant into thy Mouth? Unto what wicked Says God so? unto all that have been wicked? no, for he explains it of those that Are resolved to be wicked still, vers. 17. Even that hate to be reformed.
as it is said, He loved his Disciple best, that leaned upon his bosome most, Jo. 21.20. Is he thine Husband? then leane thy head in his bosome, and it shall passe for love: but if he be not, make him thy Beloved, or else thy leaning shall be counted impudence and presumption.
as it is said, He loved his Disciple best, that leaned upon his bosom most, John 21.20. Is he thine Husband? then lean thy head in his bosom, and it shall pass for love: but if he be not, make him thy beloved, or Else thy leaning shall be counted impudence and presumption.
and then come in prayer, and lean upon Christ at night? Why? Who art thou that leanest upon him, whom thou hast not made, neither desirest to make thy beloved?
and then come in prayer, and lean upon christ At night? Why? Who art thou that Leanest upon him, whom thou hast not made, neither Desirest to make thy Beloved?
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I shall therefore first, briefly explain this Interest: And then a little helpe you in the improvement of such interest, as the ground in order unto such an act of leaning. And for the
I shall Therefore First, briefly explain this Interest: And then a little help you in the improvement of such Interest, as the ground in order unto such an act of leaning. And for the
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1. A free and full assent of the Understanding, apprehending (in some satisfactory measure at the least) that Jesus Christ is altogether lovely, and a meete head, or husband for us.
1. A free and full assent of the Understanding, apprehending (in Some satisfactory measure At the least) that jesus christ is altogether lovely, and a meet head, or husband for us.
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I say, a full assent, with respect to those dividers of Christ, who think it meet indeed to have Christ for their Priest and Saviour: but do not assent to the needfulness and loveliness of Christ as Prophet, Prince, or Sanctifier: Therefore say I, the understanding in this assent, apprehends him to be altogether lovely.
I say, a full assent, with respect to those dividers of christ, who think it meet indeed to have christ for their Priest and Saviour: but do not assent to the needfulness and loveliness of christ as Prophet, Prince, or Sanctifier: Therefore say I, the understanding in this assent, apprehends him to be altogether lovely.
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and may apprehend, and believe that there is salvation with Christ for lost sinners, yet whilst they believe they tremble, as not being able to apprehend that there is any for themselves:
and may apprehend, and believe that there is salvation with christ for lost Sinners, yet while they believe they tremble, as not being able to apprehend that there is any for themselves:
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and meet to be received by sinners) yet they themselves, as for themselves, cry out in the mean while, What have we to do with thee? as you may see, Luk. 8.28.
and meet to be received by Sinners) yet they themselves, as for themselves, cry out in the mean while, What have we to do with thee? as you may see, Luk. 8.28.
But what saith Paul, and I take it to be the language of this Assent, This is a faithful saying, &c. That Christ came to save sinners of whom I am chiefe, 1 Tim. 1.15.
But what Says Paul, and I take it to be the language of this Assent, This is a faithful saying, etc. That christ Come to save Sinners of whom I am chief, 1 Tim. 1.15.
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Jesus Christ, I perswade my selfe, in every respect will make a good Husband, even a good Husband for me; and that he perfectly is worthy and meet to be beloved, even my Beloved.
jesus christ, I persuade my self, in every respect will make a good Husband, even a good Husband for me; and that he perfectly is worthy and meet to be Beloved, even my beloved.
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and as much need I have of such an head to live with me, (as a man of knowledge ) to reprove, to convince, to instruct me; and even as great need also of such an head as I see Christ will be, to govern mine unruly Family, my heart, my thoughts, mine affections, &c. Methinks, I see not in Christ any thing at all that I can spare, neither can I find any thing missing in Christ, that my soule can stand in need of:
and as much need I have of such an head to live with me, (as a man of knowledge) to reprove, to convince, to instruct me; and even as great need also of such an head as I see christ will be, to govern mine unruly Family, my heart, my thoughts, mine affections, etc. Methinks, I see not in christ any thing At all that I can spare, neither can I find any thing missing in christ, that my soul can stand in need of:
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and prophesie, he speakes of this very Assent, I have sworne saith the Lord, That unto me every tongue shall sweare, (23. verse) And what shall they sweare? That there is no God else beside God, a just God,
and prophesy, he speaks of this very Assent, I have sworn Says the Lord, That unto me every tongue shall swear, (23. verse) And what shall they swear? That there is no God Else beside God, a just God,
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Indeed at first, they are not onely coy, but crooked: He comes to his owne, (in this sence) even his own intended, and elect Lady and Spouse) but she receives him not.
Indeed At First, they Are not only coy, but crooked: He comes to his own, (in this sense) even his own intended, and elect Lady and Spouse) but she receives him not.
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What gracious heart is there, but with bitternesse remembers, how many unmannerly and unworthy wayes, it gave unto Jesus Christ before he brought it unto a Yea, and a Amen? But Christ of unwilling, makes them willing, and this is expressed, Psa. 110.2, 3. The Lord by sending forth the rod of his strength, maketh them a willing people, in the day of his power.
What gracious heart is there, but with bitterness remembers, how many unmannerly and unworthy ways, it gave unto jesus christ before he brought it unto a Yea, and a Amen? But christ of unwilling, makes them willing, and this is expressed, Psa. 110.2, 3. The Lord by sending forth the rod of his strength, makes them a willing people, in the day of his power.
yea, They run after him, so Cant, 1.4. I say also, a full act of the Will, because I thus judge that a divided heart never yet marryed Jesus Christ; thou must not be almost, but altother perswaded to be a Christian;
yea, They run After him, so Cant, 1.4. I say also, a full act of the Will, Because I thus judge that a divided heart never yet married jesus christ; thou must not be almost, but altother persuaded to be a Christian;
for therefore I call it the full act of the Will, that is, of the united affections. A woman doth not onely marry her love, but her fear, her desire, her delight,
for Therefore I call it the full act of the Will, that is, of the united affections. A woman does not only marry her love, but her Fear, her desire, her delight,
In a word, she engageth her will to her Husband. If David had need to cry out, unite my heart to fear thy name, as Psal. 86.11. What need have we to pray, Unite our hearts to bear the name, by marrying thine onely begotten Son, by matching our selves unto Jesus Christ.
In a word, she engageth her will to her Husband. If David had need to cry out, unite my heart to Fear thy name, as Psalm 86.11. What need have we to pray, Unite our hearts to bear the name, by marrying thine only begotten Son, by matching our selves unto jesus christ.
We must have but one heart for one Husband, for one is our Husband, even Christ, 2 Cor. 11.2. I say moreover, rejecting all other lovers; that is, we must break our league with Hell, and our Covenant with death.
We must have but one heart for one Husband, for one is our Husband, even christ, 2 Cor. 11.2. I say moreover, rejecting all other lovers; that is, we must break our league with Hell, and our Covenant with death.
but onely to tye a knot, but because of our former wanton dalliance with, and engagements unto other lovers, (as you may with shame and sorrow see Hoseah 2.7.
but only to tie a knot, but Because of our former wanton dalliance with, and engagements unto other lovers, (as you may with shame and sorrow see Hosea 2.7.
Heaken O Daughter, and consider, forget also thine own people, and so shal the King greatly delight in thy beauty, Psal 45.10, 11. Farewel flesh, get thee behind me Satan, depart from me you workers of iniquity, wantons, worldlings, my former lovers, my former lusts, for now am I married unto the Lord Jesus Christ.
Heaken O Daughter, and Consider, forget also thine own people, and so shall the King greatly delight in thy beauty, Psalm 45.10, 11. Farewell Flesh, get thee behind me Satan, depart from me you workers of iniquity, wantons, worldlings, my former lovers, my former Lustiest, for now am I married unto the Lord jesus christ.
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Is not this that which the Spouse so frequently professeth, I am my beloveds, and he is mine, Cant. 6.3. I am my beloveds, and his desire is towards me, Cant. 7.10. My beloved is mine, and I am his, Cant. 2.16. Observe the variety and inversion:
Is not this that which the Spouse so frequently Professes, I am my beloveds, and he is mine, Cant 6.3. I am my beloveds, and his desire is towards me, Cant 7.10. My Beloved is mine, and I am his, Cant 2.16. Observe the variety and inversion:
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I say likewise, a receiving of whole Christ. Verily, sirs, Christ is not divided. The soule that will marry her Saviour, must marry her Sanctifier; and in marrying her Priest, she must marry her Prophet: if she match to one that will pay her debts, she must match to one that will mannage her affairs: yea,
I say likewise, a receiving of Whole christ. Verily, Sirs, christ is not divided. The soul that will marry her Saviour, must marry her Sanctifier; and in marrying her Priest, she must marry her Prophet: if she match to one that will pay her debts, she must match to one that will manage her affairs: yea,
but also of doing homage, and giving of worship to him. If you must come up to Sarahs example in calling and and counting him your Lord. Thus David that Kingly Prophet, takes him for his King, and his Prophet, whom he takes for his Saviour, Psal. 25.5.
but also of doing homage, and giving of worship to him. If you must come up to Sarahs Exampl in calling and and counting him your Lord. Thus David that Kingly Prophet, Takes him for his King, and his Prophet, whom he Takes for his Saviour, Psalm 25.5.
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since true faith doth ever take hold upon an whole Christ, who is King, Priest, and Prophet, whether it be granted, that this Faith doth justifie, as it receives Christ under the precise Nosion of Ruler and Teacher, as well as of Priest, (which some affirme) or onely of Priest and Surety, (as others doe judge) that is solely as presenting his righteousnesse to God for us,
since true faith does ever take hold upon an Whole christ, who is King, Priest, and Prophet, whither it be granted, that this Faith does justify, as it receives christ under the precise Nosion of Ruler and Teacher, as well as of Priest, (which Some affirm) or only of Priest and Surety, (as Others do judge) that is solely as presenting his righteousness to God for us,
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and as putting that his righteousnesse upon us, and not as working that righteousness in us, that is most usually called Holiness, which seems chiefly (as to respect the Princely and Prophetical office of Christ,
and as putting that his righteousness upon us, and not as working that righteousness in us, that is most usually called Holiness, which seems chiefly (as to respect the Princely and Prophetical office of christ,
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of distinguishing here between LORD and JESUS, as Judge Cook used to do (by laying off of his Gown) between Judge and Cook: If Christs Coat be seamless, surely Christ himselfe is divisionless. And it is farre safer for me,
of distinguishing Here between LORD and JESUS, as Judge Cook used to do (by laying off of his Gown) between Judge and Cook: If Christ Coat be seamless, surely christ himself is divisionless. And it is Far safer for me,
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and you, to be careful in uniting practically (what God hath certainly joyned together ) then to be over-curious in distinguing notionally, where if we divide practically, we are undone everlastingly.
and you, to be careful in uniting practically (what God hath Certainly joined together) then to be overcurious in distinguing notionally, where if we divide practically, we Are undone everlastingly.
and whilst these contend so much about the Cement, they call into question the very Foundation, and say, the Builders shall agree before we build with them.
and while these contend so much about the Cement, they call into question the very Foundation, and say, the Builders shall agree before we built with them.
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Perhaps some guests would come to the Marriage, when their Oxen are proved, and their Farms managed, &c. and if they might first go and bury their Father, Mat. 8.21.
Perhaps Some guests would come to the Marriage, when their Oxen Are proved, and their Farms managed, etc. and if they might First go and bury their Father, Mathew 8.21.
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but if we marry him, we must marry on his own terms with him, and what those are, we shall have occasion to speak in the Hinderances, and therefore thither we refer thee for the present.
but if we marry him, we must marry on his own terms with him, and what those Are, we shall have occasion to speak in the Hindrances, and Therefore thither we refer thee for the present.
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Now therefore, that soule that thus Assents and Consents unto Jesus Christ, both in Ʋnderstanding and Will; both in the knowledge and love of the truth: the soul that thus Conceives and Receives, of such a soule may we say in the language of Rev. 19.7. The marriage of the Lamb is come, and his wife hath made her self ready.
Now Therefore, that soul that thus Assents and Consents unto jesus christ, both in Ʋnderstanding and Will; both in the knowledge and love of the truth: the soul that thus Conceives and Receives, of such a soul may we say in the language of Rev. 19.7. The marriage of the Lamb is come, and his wife hath made her self ready.
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This is the soule that should be much in meditating, what strength and rest her Head and Husband hath received or her, Psa. 45.1. My heart is enditing a good matter;
This is the soul that should be much in meditating, what strength and rest her Head and Husband hath received or her, Psa. 45.1. My heart is enditing a good matter;
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and what are those? a Throne, and a Scepter, vers. 6. that is, Rest and Strength: and for whom? Why? For the Queen at his right hand, vers. 9. Now sirs, doe we believe this, that our soules are marryed to the King of glory? Oh then! O then!
and what Are those? a Throne, and a Sceptre, vers. 6. that is, Rest and Strength: and for whom? Why? For the Queen At his right hand, vers. 9. Now Sirs, do we believe this, that our Souls Are married to the King of glory? O then! O then!
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why is it that we have such base and sordid familiarity and fellowship with this World? surely the reason why there is so much Earth in our lives, nay, may I say,
why is it that we have such base and sordid familiarity and fellowship with this World? surely the reason why there is so much Earth in our lives, nay, may I say,
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so much Hell in our lives, is, because there is so little heaven in our thoughts, Phil. 3.20. whereas our Conversation should be in Heaven, whence we look for a Saviour. 2ly.
so much Hell in our lives, is, Because there is so little heaven in our thoughts, Philip 3.20. whereas our Conversation should be in Heaven, whence we look for a Saviour. 2ly.
This is the soule that should be much in relating, what a gainer she hath beene by making Christ her beloved. What Zeresh? what Wife amongst you could hold your peace,
This is the soul that should be much in relating, what a gainer she hath been by making christ her Beloved. What Zeresh? what Wife among you could hold your peace,
if your Husband should be promoted to be second man in the Land? Let thy soul make her boast in the Lord, and speak thou the things that thou hast meditated concerning the King, Psal. 45.1.
if your Husband should be promoted to be second man in the Land? Let thy soul make her boast in the Lord, and speak thou the things that thou hast meditated Concerning the King, Psalm 45.1.
the language of Psal. 68.18. (speaking to Christ in the second person) will warrant such pleas at the Throne of grace. 3ly. This is the soule that should improve her interest in Christ, by enlarging her affections towards Christ.
the language of Psalm 68.18. (speaking to christ in the second person) will warrant such pleasant At the Throne of grace. 3ly. This is the soul that should improve her Interest in christ, by enlarging her affections towards christ.
yea, even with Christ: for when his Spouse hath wrought with him all the day of her life, she shall lie down with him in the night of her death, and rest from all her labours, because she is interested in the Lord, for so saith the Spirit. Reu. 14.13.
yea, even with christ: for when his Spouse hath wrought with him all the day of her life, she shall lie down with him in the night of her death, and rest from all her labours, Because she is interested in the Lord, for so Says the Spirit. Reu. 14.13.
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Thus the Church of Philadelphia, when she had but a little strength, improves it unto faith and obedience, she kept Christs word, (there's obedience) she denyed not his name (there's faith) therefore Christ will keep her from the hour of temptation, and give her Victory over Satan, and his Synagogue, Rev. 3.8, 9, 10.
Thus the Church of Philadelphia, when she had but a little strength, improves it unto faith and Obedience, she kept Christ word, (there's Obedience) she denied not his name (there's faith) Therefore christ will keep her from the hour of temptation, and give her Victory over Satan, and his Synagogue, Rev. 3.8, 9, 10.
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First, It imports (more remotely ) a coming unto Christ; for no man can be said to bait at his Inne, or to rest himselfe at his lodging, tell he come at his Inne, or at his lodging. There are some pretenders, I feare, to lean upon Christ, that never yet knew what it is to come at Christ: for there is nothing but a clear sence of insufficiency in our selves,
First, It imports (more remotely) a coming unto christ; for no man can be said to bait At his Inn, or to rest himself At his lodging, tell he come At his Inn, or At his lodging. There Are Some pretenders, I Fear, to lean upon christ, that never yet knew what it is to come At christ: for there is nothing but a clear sense of insufficiency in our selves,
Sirs, you must get at Christ, before you can get hold upon Christ. As long as the Spouse was at a distance from him, we never heare of her leaning on him. Every soule that is at never so little a distance from Christ, hath Courtiers enough, legions from the black Princes Court, offering their service to lead it by the arme; but the soule must return to the first Husband, before it can have any of his ravishing embraces: this is that is said by our Saviour, Mat. 11.28. Come unto me, and I will give you rest.
Sirs, you must get At christ, before you can get hold upon christ. As long as the Spouse was At a distance from him, we never hear of her leaning on him. Every soul that is At never so little a distance from christ, hath Courtiers enough, legions from the black Princes Court, offering their service to led it by the arm; but the soul must return to the First Husband, before it can have any of his ravishing embraces: this is that is said by our Saviour, Mathew 11.28. Come unto me, and I will give you rest.
It imports also (more remotely) a continuing, and abiding with Christ. There are some soules that may come at Christ, and yet cannot be called leaners upon Christ, because they are quickly come,
It imports also (more remotely) a Continuing, and abiding with christ. There Are Some Souls that may come At christ, and yet cannot be called leaners upon christ, Because they Are quickly come,
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but when the hard sayings come, then they runne away, ver. 60. such as are spoken of in that sad Scripture, Heb. 6.4, 5, 6. And such are compared to Corne upon the house top:
but when the hard sayings come, then they run away, ver. 60. such as Are spoken of in that sad Scripture, Hebrew 6.4, 5, 6. And such Are compared to Corn upon the house top:
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So are there some that have a faire and fresh blade, but they have no depth of earth, ver. 9. no hold, no root, &c. you may say, such and such are forward commers to Christ;
So Are there Some that have a fair and fresh blade, but they have no depth of earth, ver. 9. no hold, no root, etc. you may say, such and such Are forward comers to christ;
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but you cannot say, they are leaners upon Christ. Alas they are thrown upon Christ by some violence of present conviction, of prevalency of custome, or expectation of advantage, but they have no hold upon him. That word, Act. 11.23. That our Translation renders, Cleaving to the Lord, is, NONLATINALPHABET that is, permanently continuing with the Lord.
but you cannot say, they Are leaners upon christ. Alas they Are thrown upon christ by Some violence of present conviction, of prevalency of custom, or expectation of advantage, but they have no hold upon him. That word, Act. 11.23. That our translation renders, Cleaving to the Lord, is, that is, permanently Continuing with the Lord.
instead of leaning upon him, they rush against him, and instead of building upon him as the chiefe Corner-stone, they dash upon him as a stumbling stone, so saith the Apostle, 1 Pet 2.8. He is a stone of stumbling, and Rock of offence to the disobedient;
instead of leaning upon him, they rush against him, and instead of building upon him as the chief Cornerstone, they dash upon him as a stumbling stone, so Says the Apostle, 1 Pet 2.8. He is a stone of stumbling, and Rock of offence to the disobedient;
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but on the other hand, it is not strange that the Spouse should be called a leaning Spouse; for when she came at her beloved, she held him, and would not let him goe, Cant. 3.4.
but on the other hand, it is not strange that the Spouse should be called a leaning Spouse; for when she Come At her Beloved, she held him, and would not let him go, Cant 3.4.
so that you may continue with him, or else know that in falling from him, you shall be dashed in pieces by him, for this is the sum of that discourse, 1 Pet. 2.7, 8, 9, &c. Thirdly, It imports (more intrinsecally ) a devolving of all our infirmities upon Christ. Jacob was then said to lean upon his staffe, when he stayes his feeble arms upon his staffe, when he rests his languishing, fainting, dying strength upon the top of his staffe, Heb. 11.21.
so that you may continue with him, or Else know that in falling from him, you shall be dashed in Pieces by him, for this is the sum of that discourse, 1 Pet. 2.7, 8, 9, etc. Thirdly, It imports (more intrinsically) a devolving of all our infirmities upon christ. Jacob was then said to lean upon his staff, when he stays his feeble arms upon his staff, when he rests his languishing, fainting, dying strength upon the top of his staff, Hebrew 11.21.
Therefore our leaning upon Christ, imports our imploying Christ by faith, in that work whereunto God hath appointed him by his gracious counsell, viz. (as I said before) to bear our infirmities, and to carry our griefs, and to bear the sin of many,
Therefore our leaning upon christ, imports our employing christ by faith, in that work whereunto God hath appointed him by his gracious counsel, viz. (as I said before) to bear our infirmities, and to carry our griefs, and to bear the since of many,
and the iniquity of us all, Isai. 53.4, 6, 12. When faith acts on Christ, as the Priest upon the scape Goat, Lev. 16.21. (which I have before shewne to be a type of Christ) Confessing our sins upon Christs head,
and the iniquity of us all, Isaiah 53.4, 6, 12. When faith acts on christ, as the Priest upon the escape Goat, Lev. 16.21. (which I have before shown to be a type of christ) Confessing our Sins upon Christ head,
not as if Christ were the sinner, or a friend unto sin, but as knowing him to be the satisfier for sins, and a friend unto penitent sinners. And indeed though it be facile to get prophane Ranters, and presumers hereunto;
not as if christ were the sinner, or a friend unto since, but as knowing him to be the satisfier for Sins, and a friend unto penitent Sinners. And indeed though it be facile to get profane Ranters, and presumers hereunto;
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what the others presume, these dare not believe. Such soules come to Christ with their bloody consciences, as that poore woman with her bloody issue. 'Tis some time before they dare touch at all: and when they do touch, they dare not take hold: if they doe take hold, it must but be upon the skirts of Christ in a promise, upon the hemme of his Garment; and then as if they had stolne their cure, they are ready to run away again, as being affraid and ashamed that Christ should see them:
what the Others presume, these Dare not believe. Such Souls come to christ with their bloody Consciences, as that poor woman with her bloody issue. It's Some time before they Dare touch At all: and when they do touch, they Dare not take hold: if they do take hold, it must but be upon the skirts of christ in a promise, upon the hem of his Garment; and then as if they had stolen their cure, they Are ready to run away again, as being afraid and ashamed that christ should see them:
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Christ will have you to come out into view, and to acknowledge your cure; and though you were affraid to take hold upon Christ by the hemme, he will not be ashamed to take you by the hand, and to say unto your soules,
christ will have you to come out into view, and to acknowledge your cure; and though you were afraid to take hold upon christ by the hem, he will not be ashamed to take you by the hand, and to say unto your Souls,
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Therefore, my Brethren, bring your soules forth under all their sicknesses, evils, and infirmities: your blind eyes, deafe ears, dumb tongues, palsie hands, lame feet, feverish affections, distempered spirits, dead hearts, bring them forth, I say unto Christ,
Therefore, my Brothers, bring your Souls forth under all their Sicknesses, evils, and infirmities: your blind eyes, deaf ears, dumb tongues, palsy hands, lame feet, feverish affections, distempered spirits, dead hearts, bring them forth, I say unto christ,
When any true faith leanes on Christ, it draws strange helping, healing, curing, comforting vertue out of Christ, as himselfe saith, Luk. 8.46. Some body hath touched me, for vertue is gone out of me.
When any true faith leans on christ, it draws strange helping, healing, curing, comforting virtue out of christ, as himself Says, Luk. 8.46. some body hath touched me, for virtue is gone out of me.
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A man sits down to eat bread faint, but riseth up fresh: he lies down at night in his bed weary, but riseth up in the morning in the renuing of strength. Sirs,
A man sits down to eat bred faint, but Riseth up fresh: he lies down At night in his Bed weary, but Riseth up in the morning in the renewing of strength. Sirs,
if you be come at Christ, stirre not from him faint, or feeble, for strength and refreshings are with him, touch him, and take them. And so we come to CHAP. XIII. Discovers the nature of this leaning-act in four Particulars.
if you be come At christ, stir not from him faint, or feeble, for strength and refreshings Are with him, touch him, and take them. And so we come to CHAP. XIII. Discovers the nature of this leaning-act in four Particulars.
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The soule must leane not doubtingly, or waveringly; but fiducially, and resolvedly: not inconsiderately, or unadvisedly; but of counsell, and deliberately: nor yet forcedly, or of necessity; but freely, and out of choyce and complacency: no nor yet loosely and brokenly, but closely and intyrely: these Ingredients must compound this leaning, if so be it be rightly qualified.
The soul must lean not doubtingly, or waveringly; but fiducially, and resolvedly: not inconsiderately, or unadvisedly; but of counsel, and deliberately: nor yet forcedly, or of necessity; but freely, and out of choice and complacency: not nor yet loosely and brokenly, but closely and intyrely: these Ingredients must compound this leaning, if so be it be rightly qualified.
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A fiduciall leaning. The soule must come to Christ, and cast it selfe upon Christ, believing that he is, and that it is not in vain to seek him in any exigency.
A fiducial leaning. The soul must come to christ, and cast it self upon christ, believing that he is, and that it is not in vain to seek him in any exigency.
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The language of this leaning is not, it may be, &c. and who can tell but, &c. which yet is found in Scripture, the highest language of faith in the Saints,
The language of this leaning is not, it may be, etc. and who can tell but, etc. which yet is found in Scripture, the highest language of faith in the Saints,
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Who can tell, but that I may find strength in Christ for my poore soule? but saith the Lord of the leaning Spouse, Surely shall one say, In the Lord I have strength and righteousnesse.
Who can tell, but that I may find strength in christ for my poor soul? but Says the Lord of the leaning Spouse, Surely shall one say, In the Lord I have strength and righteousness.
As sure as I am weak, there is strength in the Lord, and strength for me, Isa. 45.24. so Dan. 3.17. Our God whom we serve will deliver us, and therefore we are not carefull in this matter:
As sure as I am weak, there is strength in the Lord, and strength for me, Isaiah 45.24. so Dan. 3.17. Our God whom we serve will deliver us, and Therefore we Are not careful in this matter:
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when faith takes the word out of the promises mouth, and can confidently promise it selfe whatever God hath promised: I will, saith God; God will, saith faith: surely I wll, saith God; Verily thou shalt be fed:
when faith Takes the word out of the promises Mouth, and can confidently promise it self whatever God hath promised: I will, Says God; God will, Says faith: surely I wll, Says God; Verily thou shalt be fed:
I have now got hold of thee, and I will not let thee go, except thou blesse me, as Gen. 32.26. I am come to Christ, and here I will stay, and if I perish, I perish, (as Ester said in another case) Est. 4.16.
I have now god hold of thee, and I will not let thee go, except thou bless me, as Gen. 32.26. I am come to christ, and Here I will stay, and if I perish, I perish, (as Ester said in Another case) Est. 4.16.
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yea, though he kill me, yet will I trust in him. This is called a cleaving with purpose of heart to the Lord, Act. 11.23. With the heart, and with the resolution, of heart, NONLATINALPHABET, saith such a soule.
yea, though he kill me, yet will I trust in him. This is called a cleaving with purpose of heart to the Lord, Act. 11.23. With the heart, and with the resolution, of heart,, Says such a soul.
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For verily Believers, Christ is as those Pillars of Hercules; if you come to take hold of these Pillars, Ne plus ultra: if you come to take hold upon Christ, stirre no farther:
For verily Believers, christ is as those Pillars of Hercules; if you come to take hold of these Pillars, Ne plus ultra: if you come to take hold upon christ, stir no farther:
Sirs, put Christ amongst ten thousand, and if he be not now the standard-bearer, the chiefest of them all (as the Spouse found him to be, Cant. 5.10.) then doe not trust your soules to him;
Sirs, put christ among ten thousand, and if he be not now the Standard-bearer, the chiefest of them all (as the Spouse found him to be, Cant 5.10.) then do not trust your Souls to him;
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they propound what shall they be advanced by it, or what they may lose; or will the gaine compensat the Detriment, in respect of other States, whose confederacy they must lose by it, &c. And Christ himselfe improves such similes to this very end, Luk. 14. the unadvised Builder, ver. 28. The precipitant Warriour, ver. 31. Condemning the foolishnesse of both.
they propound what shall they be advanced by it, or what they may loose; or will the gain compensat the Detriment, in respect of other States, whose confederacy they must loose by it, etc. And christ himself improves such similes to this very end, Luk. 14. the unadvised Builder, ver. 28. The precipitant Warrior, ver. 31. Condemning the foolishness of both.
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for my part, my prayer and desire shall be, (as a poor instrument) to make sound Christians, though not hasty Christians: Alas, soone ripe, soone rotten: What Age hath ever confirm'd it, by so sad experience in the most serious things? Doe you wonder that so many fall away from Christ so soon? truly if you had but known or observed them, you might as well have wondred,
for my part, my prayer and desire shall be, (as a poor Instrument) to make found Christians, though not hasty Christians: Alas, soon ripe, soon rotten: What Age hath ever confirmed it, by so sad experience in the most serious things? Do you wonder that so many fallen away from christ so soon? truly if you had but known or observed them, you might as well have wondered,
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You wonder they can so soon depart from the faith, and lay down duty: and I, in my small experience, have admired, how they got the faith (they pretended to) so easily, whilest it cost others so deare:
You wonder they can so soon depart from the faith, and lay down duty: and I, in my small experience, have admired, how they god the faith (they pretended to) so Easily, whilst it cost Others so deer:
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that they took up duties so suddainly, whilest others have had many an hard pull at their hard hearts, to get them up to duty: how they have come to the joy without knowledge of such a thing,
that they took up duties so suddenly, whilst Others have had many an hard pull At their hard hearts, to get them up to duty: how they have come to the joy without knowledge of such a thing,
observe his power, and the worlds; compare his faithfulnesse, and sins promises, and if so be when they come to the upshot, there be any that doe so well deserve your love, that can so ably support your infirmities, that will so faithfully discharge your trust, as the Lord Jesus, marry them for finding them.
observe his power, and the world's; compare his faithfulness, and Sins promises, and if so be when they come to the upshot, there be any that do so well deserve your love, that can so ably support your infirmities, that will so faithfully discharge your trust, as the Lord jesus, marry them for finding them.
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what heart amongst you, dares (though perhaps it desires) in this comparing, to Vote for any thing against the Lord Jesus Christ? If any dare, let them please themselves, they shall never chuse for me:
what heart among you, dares (though perhaps it Desires) in this comparing, to Vote for any thing against the Lord jesus christ? If any Dare, let them please themselves, they shall never choose for me:
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But I hope better things of you my Brethren: O let us cry out in the language of the Spouse, Cant. 2.3. As the Apple-tree amongst the Trees of the wood, so is my beloved amongst the Sons. 3ly.
But I hope better things of you my Brothers: Oh let us cry out in the language of the Spouse, Cant 2.3. As the Apple tree among the Trees of the wood, so is my Beloved among the Sons. 3ly.
It must not be forced & of necessity, but of complacency, and of choyce; a leaning for love, (as we say) and not for money. Christ never intended in any civill Marriage, that the golden wheele should be the first mover, or that the silver Cord should draw the hearts together; much lesse that we should love him primely for his loaves, or marry him (as some time amongst men we see it) meerly to be maintained by him. I have sadly in my thoughts compared a soul taking hold upon Christ in a death-bed, (when there hath been no other way left) or under some strong fears of death,
It must not be forced & of necessity, but of complacency, and of choice; a leaning for love, (as we say) and not for money. christ never intended in any civil Marriage, that the golden wheel should be the First mover, or that the silver Cord should draw the hearts together; much less that we should love him primely for his loaves, or marry him (as Some time among men we see it) merely to be maintained by him. I have sadly in my thoughts compared a soul taking hold upon christ in a deathbed, (when there hath been no other Way left) or under Some strong fears of death,
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Poore soules, when there's no other way but to dye, and be damned, O! then for a Christ. What? would you have a Christ? yes, I would fain: yea, I must have a Christ: but Christ will mortifie your members, and subdue your sinnes:
Poor Souls, when there's no other Way but to die, and be damned, OH! then for a christ. What? would you have a christ? yes, I would fain: yea, I must have a christ: but christ will mortify your members, and subdue your Sins:
Oh! you cannot beat them off from leaning upon a Christ now, though you cut their Fingers; but let them but come to shore, to health and strength againe, and you shall not need once to bid them to forego their hold upon Jesus Christ.
Oh! you cannot beatrice them off from leaning upon a christ now, though you Cut their Fingers; but let them but come to shore, to health and strength again, and you shall not need once to bid them to forego their hold upon jesus christ.
sure enough it was, because she loved to lean, as well as leaned where she loved. Observe Gods prophesie of the Root of Jesse (which is Christ) and the believing Gentiles, Isai. 11.10. Unto it, (that is, unto Christ the Sonne of Jesse) shall the Gentiles seek, and his rest shall be glorious.
sure enough it was, Because she loved to lean, as well as leaned where she loved. Observe God's prophesy of the Root of Jesse (which is christ) and the believing Gentiles, Isaiah 11.10. Unto it, (that is, unto christ the Son of Jesse) shall the Gentiles seek, and his rest shall be glorious.
This is called a being joyned to the Lord, 1 Cor. 6.17. the word NONLATINALPHABET, that is, agglutinated, as the Joyner fits piece to piece, and then glues each piece to his fellow, in order hereunto.
This is called a being joined to the Lord, 1 Cor. 6.17. the word, that is, agglutinated, as the Joiner fits piece to piece, and then glues each piece to his fellow, in order hereunto.
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Thus much I have already proved, that the intire, or whole soul, must leane upon the intire, or whole Christ; at least wise it is easily deducible from the description of that interest that must bottome this Act. That which I have more to say, is onely this, that as the Agent, and Object, so must the Act it selfe be intire, the whole soul must wholly leane upon the whole Christ, Cant. 5.16. He (saith the Spouse) is altogether lovely: and if so, then altogether to be leaned upon: for there must be some proportion between the Act and the Object. Oh! many there be, that will seeme to leane upon Christ;
Thus much I have already proved, that the entire, or Whole soul, must lean upon the entire, or Whole christ; At least wise it is Easily deducible from the description of that Interest that must bottom this Act. That which I have more to say, is only this, that as the Agent, and Object, so must the Act it self be entire, the Whole soul must wholly lean upon the Whole christ, Cant 5.16. He (Says the Spouse) is altogether lovely: and if so, then altogether to be leaned upon: for there must be Some proportion between the Act and the Object. Oh! many there be, that will seem to lean upon christ;
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as, over him, upon the shoulders of our own wit, and care, and industry; or the shoulders of such and such friends: If we leaned altogether upon Christ, we should keep our faith, as Habakkuk, ch. 3. ult. Though all means should fail.
as, over him, upon the shoulders of our own wit, and care, and industry; or the shoulders of such and such Friends: If we leaned altogether upon christ, we should keep our faith, as Habakkuk, changed. 3. ult. Though all means should fail.
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whilst we, so much ( Asa - like) think of, send to, and consult with the Physitians, 2 Chr. 16.16.12. We leane not so much upon Christ in a duty, as, over him, upon the shoulders as it were of the duty:
while we, so much (Asa - like) think of, send to, and consult with the Physicians, 2 Christ 16.16.12. We lean not so much upon christ in a duty, as, over him, upon the shoulders as it were of the duty:
when? when shall we get close unto Christ Jesus? lean adequately upon him? to stretch our selves upon him, as Elisha did upon the Childe; that our eyes may be upon his eyes, and our mouth upon his mouth, and our face upon his face, 2 King. 4.34. Friends, 'tis only such neare immediate and adequate application of Christ to our soules, or (which is all one) of our souls to Christ, that can bring life into our dead hearts, as into that dead Childe. The Spouse would have none betwixt her and Jesus Christ, no not so much as the dearest enjoyment in the world:
when? when shall we get close unto christ jesus? lean adequately upon him? to stretch our selves upon him, as Elisha did upon the Child; that our eyes may be upon his eyes, and our Mouth upon his Mouth, and our face upon his face, 2 King. 4.34. Friends, it's only such near immediate and adequate application of christ to our Souls, or (which is all one) of our Souls to christ, that can bring life into our dead hearts, as into that dead Child. The Spouse would have none betwixt her and jesus christ, no not so much as the dearest enjoyment in the world:
but his left hand should be under her head, and his right hand should embrace her, Cant. 8.3. Which embraces encourage her to re-imbrace her beloved, and so to come out of the Wildernesse leaning upon him, vers. 5. And thus much in answer to the third Question, viz. What it is to leane upon the Beloved. Come we now to
but his left hand should be under her head, and his right hand should embrace her, Cant 8.3. Which embraces encourage her to re-imbrace her Beloved, and so to come out of the Wilderness leaning upon him, vers. 5. And thus much in answer to the third Question, viz. What it is to lean upon the beloved. Come we now to
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but one lost soul, one sheep of an hundred, where there are ninty nine just persons that need no repentance, Luk. 15.7. Oh! would it not make an heart bleed to think, that when our poore soules are cast forth naked into the open field, that there is none eye to pitty them, (no not so much as their own eye!) Ezek. 16.5. Soules are so lost, that they have lost their pitty towards themselves;
but one lost soul, one sheep of an hundred, where there Are ninty nine just Persons that need no Repentance, Luk. 15.7. Oh! would it not make an heart bleed to think, that when our poor Souls Are cast forth naked into the open field, that there is none eye to pity them, (no not so much as their own eye!) Ezekiel 16.5. Souls Are so lost, that they have lost their pity towards themselves;
Poor they are and wretched, and miserable, and blind, and naked, and yet aske these very persons how they doe? and they will tell you, they are in need of nothing, Rev. 3.17. No, not in need of Christ: And therefore they care not for leaning upon him.
Poor they Are and wretched, and miserable, and blind, and naked, and yet ask these very Persons how they do? and they will tell you, they Are in need of nothing, Rev. 3.17. No, not in need of christ: And Therefore they care not for leaning upon him.
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when the most of soules live well enough on the world, and (as they think) comfortably on their duties, and have no need of Jesus Christ? If you you see a man go about to sell Crutches, and come to one man,
when the most of Souls live well enough on the world, and (as they think) comfortably on their duties, and have no need of jesus christ? If you you see a man go about to fell Crutches, and come to one man,
and to another, and he saith, you see I can goe without a Staffe, and what need of a Crutch? I will warrant you shall see that man makes but a poore living on't.
and to Another, and he Says, you see I can go without a Staff, and what need of a Crutch? I will warrant you shall see that man makes but a poor living oned.
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(and I read not in the whole Gospel, that ever he took a farthing for any cure) yet oh the thinnesse, the thinnesse of Christs Market amongst poore soules notwithstanding all this!
(and I read not in the Whole Gospel, that ever he took a farthing for any cure) yet o the thinness, the thinness of Christ Market among poor Souls notwithstanding all this!
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but an Esans mess, Bread and Pottage, and they'l neare complaine of the need of a Christ; and this is the reason that the doores of your houses are so thick of poore, and the Allies of this house so thinne. And verily, sirs, It is an hard matter to come truly to need Christ, fully to need Christ:
but an Esans mess, Bred and Pottage, and They'll near complain of the need of a christ; and this is the reason that the doors of your houses Are so thick of poor, and the Allies of this house so thin. And verily, Sirs, It is an hard matter to come truly to need christ, Fully to need christ:
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some see their need of Christ, that doe not see it fully, and even these come short of leaning upon Christ, Oh! saith Satan, saith the World, saith their own desperately deceitfull heart, what need you goe so farre? there are shops nearer that will supply your need, as well as Christs!
Some see their need of christ, that do not see it Fully, and even these come short of leaning upon christ, Oh! Says Satan, Says the World, Says their own desperately deceitful heart, what need you go so Far? there Are shops nearer that will supply your need, as well as Christ!
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he prayes, heares, reads, fasts, and saith he, Frustra fit per plura, what need we to put Christs righteousnesse upon all this? But memorable is that scripture, Luk 9.11. He spake unto the people of the Kingdome of God, and healed those that had need of healing.
he prays, hears, reads, fasts, and Says he, Frustra fit per plura, what need we to put Christ righteousness upon all this? But memorable is that scripture, Luk 9.11. He spoke unto the people of the Kingdom of God, and healed those that had need of healing.
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O sirs, the hearing of the voyce of Christ, may be unto all people that need him, or need him not; but the healing vertue of Christ doth never goe forth unto any,
Oh Sirs, the hearing of the voice of christ, may be unto all people that need him, or need him not; but the healing virtue of christ does never go forth unto any,
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and therefore they come (as the High Priest Mark 14.61.) with an Art thou the Christ, the Son the blessed? or (as John by his Disciples sent to Christ, Luk. 7.19.) with an Art thou he that should come? or do we look for another? But saith Sampson to the lad that led him, Judg. 16.26. Let me feel the Pillars, that I may leen upon them.
and Therefore they come (as the High Priest Mark 14.61.) with an Art thou the christ, the Son the blessed? or (as John by his Disciples sent to christ, Luk. 7.19.) with an Art thou he that should come? or do we look for Another? But Says Sampson to the lad that led him, Judges 16.26. Let me feel the Pillars, that I may leen upon them.
You have already heard of the Disciple that leaned upon Christs bosome, and how expresseth he his experiences of Christ? 1 Jo. 1.1. saith he, Our hands have handled the word of life.
You have already herd of the Disciple that leaned upon Christ bosom, and how Expresses he his experiences of christ? 1 John 1.1. Says he, Our hands have handled the word of life.
Oh! when the soul comes to feel Christ in a promise, (as Sampson felt the Pillars ) then will the soule cordially leane upon Jesus Christ, and not tell then.
Oh! when the soul comes to feel christ in a promise, (as Sampson felt the Pillars) then will the soul cordially lean upon jesus christ, and not tell then.
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As for all men naturally, they want an hand to feele Christ; for a carnal hand cannot take hold of a spiritual object. Sirs, we are all born not Mephibosheths, not Agrippa's onely;
As for all men naturally, they want an hand to feel christ; for a carnal hand cannot take hold of a spiritual Object. Sirs, we Are all born not Mephibosheth's, not Agrippa's only;
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that is, lame of our feet, but lame of our hands also, so that whilest we are onely naturall, we cannot take hold of eternal life, 1 Cor. 2.14. The naturall man cannot receive the things of God, because they are spiritually discerned:
that is, lame of our feet, but lame of our hands also, so that whilst we Are only natural, we cannot take hold of Eternal life, 1 Cor. 2.14. The natural man cannot receive the things of God, Because they Are spiritually discerned:
He cannot receive spiritual things, because he wants a spiritual hand, (for the force of the whole verse lyes clearly in that) and that he wants a spiritual hand, because he is no more then a naturall man. If Christ would be touched with the feeling of our infirmities, he must be connaturallized with us.
He cannot receive spiritual things, Because he Wants a spiritual hand, (for the force of the Whole verse lies clearly in that) and that he Wants a spiritual hand, Because he is no more then a natural man. If christ would be touched with the feeling of our infirmities, he must be connaturallized with us.
And as for many men, their hands and hearts are judicially seared (as their Consciences are cauterized ) so that if ever they had any thing like feeling, by any common conviction of the Word, or stirring of the spirit in them, or rather striving of the spirit with them: verily they are past it now,
And as for many men, their hands and hearts Are judicially seared (as their Consciences Are cauterized) so that if ever they had any thing like feeling, by any Common conviction of the Word, or stirring of the Spirit in them, or rather striving of the Spirit with them: verily they Are passed it now,
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I find that is in the day of his Espousals (and not when he goes a woing ) that Jesus Christ puts on his Crown, Cant. 3.11. It is Christ Crowned that marries; but it is Christ Crucified that woes, 1. Cor. 2.2. I determined to know nothing among you, (being an Apostle, a Paranymph, a Spokesman amongst you for Christ) but Jesus Christ, and him crucified.
I find that is in the day of his Espousals (and not when he Goes a wooing) that jesus christ puts on his Crown, Cant 3.11. It is christ Crowned that Marries; but it is christ crucified that woes, 1. Cor. 2.2. I determined to know nothing among you, (being an Apostle, a Paranymph, a Spokesman among you for christ) but jesus christ, and him Crucified.
We preach Christ crucified, 1 Cor. 1.23. and therefore to one a stumbling block, to another foolishnesse: and this being supposed that it is a Crucified Christ that goes a wooing in the world:
We preach christ Crucified, 1 Cor. 1.23. and Therefore to one a stumbling block, to Another foolishness: and this being supposed that it is a crucified christ that Goes a wooing in the world:
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truly never was any suiter more universally undervalued by the proudest Dame, then Jesus is by carnall hearts; for they neither like his Port, nor Person, nor Discourse, nor Carriage, nor Estate.
truly never was any suitor more universally undervalved by the proudest Dame, then jesus is by carnal hearts; for they neither like his Port, nor Person, nor Discourse, nor Carriage, nor Estate.
When a Nobl•man comes a wooing to some great personage in the World, notice is taken of the Port that he comes in, what Chariots come with him, what Geldings, what Servants, what Retayners. If a man should come a wooing to a great Lady upon the back of an Ass, or with a beggerly retinue, were not this one thing enough to hinder all hopes of a match?
When a Nobl•man comes a wooing to Some great personage in the World, notice is taken of the Port that he comes in, what Chariots come with him, what Geldings, what Servants, what Retainers. If a man should come a wooing to a great Lady upon the back of an Ass, or with a beggarly retinue, were not this one thing enough to hinder all hope's of a match?
And if you will have the mystery unfolded, 'tis this, It pleaseth Christ, (whilest he passeth by the enticing words of mans wisdome, and the pompous port of humane Oratory) by the foolishnesse (that is the plainnesse) of preaching to wooe,
And if you will have the mystery unfolded, it's this, It Pleases christ, (whilst he passes by the enticing words of men Wisdom, and the pompous port of humane Oratory) by the foolishness (that is the plainness) of preaching to woo,
and to the Greeks foolishnesse, vers. 23. Hence it is that the wise, the Scribes, the Doctors, the Disputers of this world dash, and stumble upon Christ, instead of leaning upon him: because Christ is preached as Crucified, and so evidently (by plain preaching) set forth as Crucified amongst us, Gal. 3.1. I have observed but two dumb beasts whose mouthes were opend, in the Scriptures, One by Satan, the other by the Lord;
and to the Greeks foolishness, vers. 23. Hence it is that the wise, the Scribes, the Doctors, the Disputers of this world dash, and Stumble upon christ, instead of leaning upon him: Because christ is preached as crucified, and so evidently (by plain preaching) Set forth as crucified among us, Gal. 3.1. I have observed but two dumb beasts whose mouths were opened, in the Scriptures, One by Satan, the other by the Lord;
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Satan he makes use of the mouth of the Serpent, the subtilest, Gen. 3.1. God, he makes use of the mouth of the Asse, the simplest, Numb. 22.38. The Lord opened the mouth of Balaams Asse. If you would chuse a Speaker, you usually pitch upon the most eloquent, but God often speaks by the Stammerer, and out of the mouths of Babes and weaklings ordaineth his praise, and by such spokesmen wooes home most souls many time, to Jesus Christ.
Satan he makes use of the Mouth of the Serpent, the subtlest, Gen. 3.1. God, he makes use of the Mouth of the Ass, the simplest, Numb. 22.38. The Lord opened the Mouth of Balaams Ass. If you would choose a Speaker, you usually pitch upon the most eloquent, but God often speaks by the Stammerer, and out of the mouths of Babes and Weaklings ordaineth his praise, and by such spokesmen Woes home most Souls many time, to jesus christ.
Now even we our selves account her unworthy of a rich Husband, who cannot find in her heart to acknowledge his poor kindred. I have heard a Gentlewoman should say, (and I feare too many say so in their hearts) that if it were not for Christs followers, she could be content to follow Christ.
Now even we our selves account her unworthy of a rich Husband, who cannot find in her heart to acknowledge his poor kindred. I have herd a Gentlewoman should say, (and I Fear too many say so in their hearts) that if it were not for Christ followers, she could be content to follow christ.
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His Rayment, either he is naked; they rent his Coat asunder, and cast lots upon his Garments, as Mat. 27.35. or clad with Garments dyed in the Wine-presse, and red in his Apparel, Isai. 63.1, 2, 3. viz. Vestures dipt in his owne blood, Rev. 19.1.3.
His Raiment, either he is naked; they rend his Coat asunder, and cast lots upon his Garments, as Mathew 27.35. or clad with Garments died in the Winepress, and read in his Apparel, Isaiah 63.1, 2, 3. viz. Vestures dipped in his own blood, Rev. 19.1.3.
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His Face, instead of being washed with sweet waters, (as wooers wont to do) is spit upon: and instead of shaving, is given to those that pulled off the hair, Isai. 50, 6. As for His Head, 'tis Crown'd indeed;
His Face, instead of being washed with sweet waters, (as wooers wont to do) is spit upon: and instead of shaving, is given to those that pulled off the hair, Isaiah 50, 6. As for His Head, it's Crowned indeed;
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3ly, Carnall hearts are as much prejudiced at Christs wooing discourse. Christ followes not the vaine custom of other lovers. Their discourse is Complement, vain flattering (many times) lying Complements: Christs wooing discourse, is heart-discovering, down-right Conviction. They that, heard Josephs rough speech to his Brethren, at their first comming, (whereof they complaine to their Father, Gen. 42.30. The man that is Ruler of the Land, spake roughly to us ) would little have expected that ever Ioseph would have proved such a tender Brother to them afterwards:
3ly, Carnal hearts Are as much prejudiced At Christ wooing discourse. christ follows not the vain custom of other lovers. Their discourse is Compliment, vain flattering (many times) lying Compliments: Christ wooing discourse, is heart-discovering, downright Conviction. They that, herd Josephs rough speech to his Brothers, At their First coming, (whereof they complain to their Father, Gen. 42.30. The man that is Ruler of the Land, spoke roughly to us) would little have expected that ever Ioseph would have proved such a tender Brother to them afterwards:
And they that heare how coursely (as flesh and blood thinke) Christs wooings are worded at the first, know not how to believe that Christ will make such a tender Husband afterward.
And they that hear how coursely (as Flesh and blood think) Christ wooings Are worded At the First, know not how to believe that christ will make such a tender Husband afterwards.
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but is this woing language? Why? read but the Chapter, and see your selves, this is the upshot, verse. 14. Turn O back-slyding Children, for I am married unto you.
but is this wooing language? Why? read but the Chapter, and see your selves, this is the upshot, verse. 14. Turn Oh backsliding Children, for I am married unto you.
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Thus of his language in general, and as to any particular terms of Christs woing discourse, they are altogether irksome and ungrateful unto flesh and blood;
Thus of his language in general, and as to any particular terms of Christ wooing discourse, they Are altogether irksome and ungrateful unto Flesh and blood;
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Oh! saith flesh and blood, who would marry an Husband to be thus tyed in? yet is this Christs expresse term, Psal. 45.10. Hearken O daughter and consider, encline thine are, and forget thine own people, and thine own fathers house:
Oh! Says Flesh and blood, who would marry an Husband to be thus tied in? yet is this Christ express term, Psalm 45.10. Harken Oh daughter and Consider, incline thine Are, and forget thine own people, and thine own Father's house:
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Why? in my Fathers house, I had it from the Cradle, what hurt is in it? I am sure my Father before me used them, and all my Fathers house; yet you must forsake it (saith Christ) or forsake me: Nay,
Why? in my Father's house, I had it from the Cradle, what hurt is in it? I am sure my Father before me used them, and all my Father's house; yet you must forsake it (Says christ) or forsake me: Nay,
and Brother, and Sister, &c. cannot be his Disciple, Luk. 14.26. 2ly, saith Christ, If you will marry me, you must reckon to have many a sad and sorrowfull day.
and Brother, and Sister, etc. cannot be his Disciple, Luk. 14.26. 2ly, Says christ, If you will marry me, you must reckon to have many a sad and sorrowful day.
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though thou be as Peter, yet shalt thou have seasons of bitter weeping: yea, though thou be as the Spouse, even as a seal on Christs arme, his love, his dove, his undefiled one, yet must thou be as a Dove in the clefts of the Rock (mourning) and in the secret places of the staires, Cant. 3.14. 3ly, If you will marry me, saith Christ, never think to have an idle time of it, never look to have a loytering life on't.
though thou be as Peter, yet shalt thou have seasons of bitter weeping: yea, though thou be as the Spouse, even as a seal on Christ arm, his love, his dove, his undefiled one, yet must thou be as a Dove in the clefts of the Rock (mourning) and in the secret places of the stairs, Cant 3.14. 3ly, If you will marry me, Says christ, never think to have an idle time of it, never look to have a loitering life oned.
And you must bid farewell to all your play-dayes, in your Marriage-day, and never looke for one idle day more, Luk. 9.23. If any will come after me, let him take up his Cross daily (Marke, daily) and come and follow me.
And you must bid farewell to all your play-days, in your Marriage day, and never look for one idle day more, Luk. 9.23. If any will come After me, let him take up his Cross daily (Mark, daily) and come and follow me.
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If any come after me, he must deny himself. Nay, then saith the pride and stubbornnesse of carnall hearts, Marry Christ, who will? we will not have this man to rule over us. 5ly.
If any come After me, he must deny himself. Nay, then Says the pride and stubbornness of carnal hearts, Marry christ, who will? we will not have this man to Rule over us. 5ly.
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yea, though it be a right hand, or a right eye, Mat. 5.29, 30. A custom, a course, a fashion, a fancy, a lust, a sin, seeme it never so sweet, pleasing, profitable, useful;
yea, though it be a right hand, or a right eye, Mathew 5.29, 30. A custom, a course, a fashion, a fancy, a lust, a since, seem it never so sweet, pleasing, profitable, useful;
He takes one soule out of one wildernesse, viz. The wilderness of sin, and allures it into another, viz. The wilderness of affliction in spirit, and there he seemes both to leave it,
He Takes one soul out of one Wilderness, viz. The Wilderness of since, and allures it into Another, viz. The Wilderness of affliction in Spirit, and there he seems both to leave it,
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and lose it, before ever he speake comfortably to it, Hos. 2.14. Another soule he takes, and binds fast under the spirit of bondage, Rom. 8.15. as Joseph bound Simeon before the eyes of his Brethren, Gen. 43.24.
and loose it, before ever he speak comfortably to it, Hos. 2.14. another soul he Takes, and binds fast under the Spirit of bondage, Rom. 8.15. as Joseph bound Simeon before the eyes of his Brothers, Gen. 43.24.
as he did Saul, Act. 9.4, &c. Others he takes and wounds them, as the Keepers of the wall did the Spouse, Cant, 5.7. and pierceth them, and pricks them even to the heart, as he did those Converts, Act. 2.37. Strange woing you will say, yet is this alwaies the manner of Christs woing more or lesse.
as he did Saul, Act. 9.4, etc. Others he Takes and wounds them, as the Keepers of the wall did the Spouse, Cant, 5.7. and pierces them, and pricks them even to the heart, as he did those Converts, Act. 2.37. Strange wooing you will say, yet is this always the manner of Christ wooing more or less.
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Leave your Onyons, your Aegypt, your Fleshpots, if you expect I should joynture you in a Canaan. And know, that whosoever loves Houses, and Lands, in comparison of me, is not worthy of me.
Leave your Onions, your Egypt, your Fleshpots, if you expect I should jointure you in a Canaan. And know, that whosoever loves Houses, and Lands, in comparison of me, is not worthy of me.
if you please me, give you some distant view of Canaan, from the top of some Pisgah, some Mount of transfiguration: but as for the frame of your life, it must bee by faith, Hab. 2.3.
if you please me, give you Some distant view of Canaan, from the top of Some Pisgah, Some Mount of transfiguration: but as for the frame of your life, it must be by faith, Hab. 2.3.
My Canaan on the other side of Jordan. And sirs, this is most certain, that if you will be the Lambs wife, you must follow the Lamb whithersoever he goeth. Yea,
My Canaan on the other side of Jordan. And Sirs, this is most certain, that if you will be the Lambs wife, you must follow the Lamb whithersoever he Goes. Yea,
but saith a carnall heart, I know not how to stay for an Estate till I come at Heaven, therefore adiew to Christ, I hope to marry one that will joynture me nearer home. Yea but
but Says a carnal heart, I know not how to stay for an Estate till I come At Heaven, Therefore adieu to christ, I hope to marry one that will jointure me nearer home. Yea but
Now then as for those, that when they see Christ, neither like his Port, his Person, nor Discourse, nor Carriage, nor Estate, what hopes are there left, of wooing & winning these soules unto Jesus Christ? and herein have I desired to deale faithfully this day, that I might, (if it be possible) bring one sober, and beat off wanton lovers, (and so leaners ) from Jesus Christ.
Now then as for those, that when they see christ, neither like his Port, his Person, nor Discourse, nor Carriage, nor Estate, what hope's Are there left, of wooing & winning these Souls unto jesus christ? and herein have I desired to deal faithfully this day, that I might, (if it be possible) bring one Sobrium, and beatrice off wanton lovers, (and so leaners) from jesus christ.
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and Relations, have solicitously disswaded them from, that have silenced all with such an answer, I will marry him, though I never have good day with him:
and Relations, have solicitously dissuaded them from, that have silenced all with such an answer, I will marry him, though I never have good day with him:
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And truly Christians, it is somewhat sad, if your love to the Lord Jesus, doe not exceed the love of women. Jobs language is somewhat like this, Iob 13.15. Though he slay me, yet will I trust in him:
And truly Christians, it is somewhat sad, if your love to the Lord jesus, do not exceed the love of women. Jobs language is somewhat like this, Job 13.15. Though he slay me, yet will I trust in him:
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Which that you may the better be encouraged to, give me leave to subjoyne (as I promised) unto these Negative Hinderances, some Considerations for Helps. And
Which that you may the better be encouraged to, give me leave to subjoin (as I promised) unto these Negative Hindrances, Some Considerations for Helps. And
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1. As to the first Hinderance, viz. That few need Christ, though Christ be that one thing (when there is but one thing ) needfull (as himselfe saith, Luk. 10.42.) yet doth the world see their need of every thing, but of this one thing. Every one needs Food, and Rayment, House-roome, and Fiering, Money and Friends, &c. but who needs Jesus Christ?
1. As to the First Hindrance, viz. That few need christ, though christ be that one thing (when there is but one thing) needful (as himself Says, Luk. 10.42.) yet does the world see their need of every thing, but of this one thing. Every one needs Food, and Raiment, Houseroom, and Firing, Money and Friends, etc. but who needs jesus christ?
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Question, How then shall a lost soul come to need Christ for a leaning-stock. Answ. I answer, Let poor soules come into a sick, shaken, sinking condition;
Question, How then shall a lost soul come to need christ for a leaning-stock. Answer I answer, Let poor Souls come into a sick, shaken, sinking condition;
First, Labour thou that art a lost soul, to become a sick soul, that is the way to become a leaning soul, Mat. 9.12. The whole need not the Physitian, but the sick:
First, Labour thou that art a lost soul, to become a sick soul, that is the Way to become a leaning soul, Mathew 9.12. The Whole need not the physician, but the sick:
so there are many things that the same soule never needed (that is, saw no need of) before, that when it comes to be spiritually sick, it comes to need in good earnest,
so there Are many things that the same soul never needed (that is, saw no need of) before, that when it comes to be spiritually sick, it comes to need in good earnest,
for it is not every sicknesse that will make you need this Physitian. Many are sick for sin (I meane as the punishment of sinne) for this cause we may say (as Paul, 1 Cor. 11.30.) say indeed, that many are sick, but there are but few sick of sin. But where-ever there is a Sin-sicknesse, there cannot but be a provocation to vomiting; David cannot hold, till he brings up all: Sinne lies upon a sick Conscience, as undigested Meat upon a sick stomack. You know also, that where ever there is a propension to vomit, there is a great desire of somewhat to lean upon. Oh! what would a sin-sick soule, that cannot possibly be well,
for it is not every sickness that will make you need this physician. Many Are sick for sin (I mean as the punishment of sin) for this cause we may say (as Paul, 1 Cor. 11.30.) say indeed, that many Are sick, but there Are but few sick of since. But wherever there is a Sin-sicknesse, there cannot but be a provocation to vomiting; David cannot hold, till he brings up all: Sin lies upon a sick Conscience, as undigested Meat upon a sick stomach. You know also, that where ever there is a propension to vomit, there is a great desire of somewhat to lean upon. Oh! what would a sin-sick soul, that cannot possibly be well,
untill it hath (by broken hearted confessions) vomited up its iniquities, give, that it had freedome to leane its head in Christs bosome; so Psal. 32.3.
until it hath (by broken hearted confessions) vomited up its iniquities, give, that it had freedom to lean its head in Christ bosom; so Psalm 32.3.
Secondly, A Love-sicknesse unto Jesus Christ. Many are also Love-sick, (but as Amnon for his sister) for a lust, or for a corruption: but few are sick for Christ. The language of Love-sicknesse, is such as this, I must have him, or else I dye.
Secondly, A Lovesickness unto jesus christ. Many Are also Lovesick, (but as Amnon for his sister) for a lust, or for a corruption: but few Are sick for christ. The language of Lovesickness, is such as this, I must have him, or Else I die.
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So then, 'tis a sad signe, that you are neither sick of hatred unto sin, nor of love unto Christ, when you see little need of leaning upon him. Secondly;
So then, it's a sad Signen, that you Are neither sick of hatred unto since, nor of love unto christ, when you see little need of leaning upon him. Secondly;
Labour th•• that are a lost soul, to get into a shaken posture, that is the way to get into a leanin posture. Whats the reason there's so little catching hold upon Christ by worldly men in their time of health? Oh! it is because there is little shaking of worldly things in that time;
Labour th•• that Are a lost soul, to get into a shaken posture, that is the Way to get into a leanin posture. Whats the reason there's so little catching hold upon christ by worldly men in their time of health? Oh! it is Because there is little shaking of worldly things in that time;
then what would they give for Jesus Christ, for to be their soules leaning stock? You read Act. 4.31. That the place was shaken where they met, before God sent out upon them the Holy Ghost, to speak the word of God with boldness:
then what would they give for jesus christ, for to be their Souls leaning stock? You read Act. 4.31. That the place was shaken where they met, before God sent out upon them the Holy Ghost, to speak the word of God with boldness:
So this is the manner of his working, to shake soules before he powre out upon them the Spirit of believing, to apply the promise of God with boldnesse.
So this is the manner of his working, to shake Souls before he pour out upon them the Spirit of believing, to apply the promise of God with boldness.
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Now when God hath shaken our comforts, and enjoyments in the world, and scattered our duties, that they appeare broken poor crazy things, when he hath shaken to pieces our righteousnesse, and all our selfe-supports: then sirs,
Now when God hath shaken our comforts, and enjoyments in the world, and scattered our duties, that they appear broken poor crazy things, when he hath shaken to Pieces our righteousness, and all our selfe-supports: then Sirs,
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and I trembled in my selfe, that I might rest in the day of trouble. Here's strange shaking, and as strange establishment, I trembled that I might rest.
and I trembled in my self, that I might rest in the day of trouble. Here's strange shaking, and as strange establishment, I trembled that I might rest.
yet have I observed, that the lesse the heart hath beene shaken in the first stirrings of grace, the more feeble have the leanings been perhaps many yeares afterward,
yet have I observed, that the less the heart hath been shaken in the First stirrings of grace, the more feeble have the leanings been perhaps many Years afterwards,
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when we are greatly shaken, we may continue in great danger of falling, if we have not an Anchor of hope to take hold on, a Pillar of Christs Chariot to leane upon.
when we Are greatly shaken, we may continue in great danger of falling, if we have not an Anchor of hope to take hold on, a Pillar of Christ Chariot to lean upon.
Thirdly, Labour thou that art a lost soul, to get into a sinking posture, that is the way to get into a leaning posture. This perhaps you will say is strange,
Thirdly, Labour thou that art a lost soul, to get into a sinking posture, that is the Way to get into a leaning posture. This perhaps you will say is strange,
and will never leave looking, and crying, and catching, as long as it can either keepe hand or head above water. Thus David, Psal. 69.1, 2. Save me O God, I am come into the deep, I sink in deep water, where no standing is. And he is at it againe, verse 14. Deliver me least I sinke.
and will never leave looking, and crying, and catching, as long as it can either keep hand or head above water. Thus David, Psalm 69.1, 2. Save me Oh God, I am come into the deep, I sink in deep water, where no standing is. And he is At it again, verse 14. Deliver me lest I sink.
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First, If you be desirous to feele Christ, labour to feel sin: I believe never did any come savingly to feel Christ, that have not come seriously to feel sin. You never knew a soule earnestly complain for a Christ, that could not earnestly complain of sinne.
First, If you be desirous to feel christ, labour to feel since: I believe never did any come savingly to feel christ, that have not come seriously to feel since. You never knew a soul earnestly complain for a christ, that could not earnestly complain of sin.
how doth it make us feel righteousnesse, but by making us feel sin, and judgement, the sence of all must goe together, where Gods Spirit is indeed at worke, Jo. 16.8.
how does it make us feel righteousness, but by making us feel since, and judgement, the sense of all must go together, where God's Spirit is indeed At work, John 16.8.
Sirs, how can we be sensible of the good of light, of peace, of health, of plenty, better then by feeling the evill of darknesse, warre, sicknesse, poverty? or the light, peace, or saving health that is by Jesus Christ more effectually,
Sirs, how can we be sensible of the good of Light, of peace, of health, of plenty, better then by feeling the evil of darkness, war, sickness, poverty? or the Light, peace, or Saving health that is by jesus christ more effectually,
then by the darknesse, horrour, and damning misery of sinne? I mean, when we see one by the other, Isai. 54.5, 6. 'Tis a woman forsaken and grieved in spirit (in the remembrance and sence of sinne, the shame and the reproach of sinne,
then by the darkness, horror, and damning misery of sin? I mean, when we see one by the other, Isaiah 54.5, 6. It's a woman forsaken and grieved in Spirit (in the remembrance and sense of sin, the shame and the reproach of sin,
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as is intimated vers. 4.) I say, a woman thus grieved in spirit, that God will call a wife of youth unto himselfe, and her maker will become her Husband;
as is intimated vers. 4.) I say, a woman thus grieved in Spirit, that God will call a wife of youth unto himself, and her maker will become her Husband;
that is, Christ will take that soule into the nearest intimacy with himselfe, to lie (as a wife of youth) in his bosome, to feele his stripes, to put its hand into the wounds of his sides, to feel the stirrings of his heart towards sinners, that have had the nearest and closest sence of sin, that have laine,
that is, christ will take that soul into the nearest intimacy with himself, to lie (as a wife of youth) in his bosom, to feel his stripes, to put its hand into the wounds of his sides, to feel the stirrings of his heart towards Sinners, that have had the nearest and closest sense of since, that have lain,
And as a stinking, troublesome, tyring dead Carkass, cleaving to him, ver. 24. Then presently comes he to feele the law of the Spirit of life in Christ, making him free from the law of sin and death, Rom. 8.2.
And as a stinking, troublesome, tiring dead Carcase, cleaving to him, ver. 24. Then presently comes he to feel the law of the Spirit of life in christ, making him free from the law of since and death, Rom. 8.2.
How often doe you read in Scripture, that Christs hands are stretched forth in his Ordinances? if you have not done so, turn to Isai. 65.1, 2. I said, behold me, behold me, I have spread out my hands all the day;
How often do you read in Scripture, that Christ hands Are stretched forth in his Ordinances? if you have not done so, turn to Isaiah 65.1, 2. I said, behold me, behold me, I have spread out my hands all the day;
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What living heart can survey the Promises, without a lively sence of Christs hearts tendernesse? Sirs, doe you not feele how his bowels are turned, and his repentings kindled within him, when he saith, not onely,
What living heart can survey the Promises, without a lively sense of Christ hearts tenderness? Sirs, do you not feel how his bowels Are turned, and his repentings kindled within him, when he Says, not only,
how shall I give thee up Ephraim? (as Hos. 11.8.) but also, I will not execute the fiercenesse of mine anger, I will not return to destroy Ephraim (as he saith verse 9.) And I will heale their backslydings, and I will love them freely, (chap. 14.4.) And I might transcribe a great part of the whole Bible, to lead you to a sence of all those promises that plainly lead the Generation of them that seeke the face of Jacob, to a sence of Christs heart,
how shall I give thee up Ephraim? (as Hos. 11.8.) but also, I will not execute the fierceness of mine anger, I will not return to destroy Ephraim (as he Says verse 9.) And I will heal their backslydings, and I will love them freely, (chap. 14.4.) And I might transcribe a great part of the Whole bible, to led you to a sense of all those promises that plainly led the Generation of them that seek the face of Jacob, to a sense of Christ heart,
though now himselfe be at rest, towards poore Israel in the Wildernesse. CHAP. XVI. Convincing Christs lovelinesse by removing the foregoing prejudices.
though now himself be At rest, towards poor Israel in the Wilderness. CHAP. XVI. Convincing Christ loveliness by removing the foregoing prejudices.
THirdly, As to the third Hinderance, viz. That few like Christ so as to make him their beloved, being prejudiced against his Port, Person, Discourse, Carriage, Estate. Consider
Thirdly, As to the third Hindrance, viz. That few like christ so as to make him their Beloved, being prejudiced against his Port, Person, Discourse, Carriage, Estate. Consider
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Though Christ come a wooing in Port despised by the World, on the Colt of an Asse, the foolishnesse of preaching; yet is it not of constraint, but of condescension, and with a rich compensation.
Though christ come a wooing in Port despised by the World, on the Colt of an Ass, the foolishness of preaching; yet is it not of constraint, but of condescension, and with a rich compensation.
First, It is, (let the world know) not of constraint, or necessity, that Christ comes in so mean a Port. He could if he would, come so as to convince you hereof;
First, It is, (let the world know) not of constraint, or necessity, that christ comes in so mean a Port. He could if he would, come so as to convince you hereof;
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I have read of one of the Roman Emperours, that having been long molested by the King of an eastern Country, having at length an Embassy sent him by some contemptible Messengers, (yet the noblest that that Country afforded) the Roman Emperour thinking it were in slight, asked them if their Master had none more Heroicall then they? they answering they were his Chieftains, he brake out in such an immoderate laughter, that he dyed in it.
I have read of one of the Roman emperors, that having been long molested by the King of an eastern Country, having At length an Embassy sent him by Some contemptible Messengers, (yet the Noblest that that Country afforded) the Roman Emperor thinking it were in slight, asked them if their Master had none more Heroical then they? they answering they were his Chieftains, he brake out in such an immoderate laughter, that he died in it.
and him that sent them, because of the meannesse of the Messengers: But let them know, that as he laughed himself to death, in laughing them to scorn, so may these laugh themselves to damnation before they are aware:
and him that sent them, Because of the meanness of the Messengers: But let them know, that as he laughed himself to death, in laughing them to scorn, so may these laugh themselves to damnation before they Are aware:
yet may not we answer that our Master hath none more noble to send, or that he cannot come in greater Port: for Psal. 18.9, 10. He bowed the Heavens, and came downe. and darknesse was under his feet:
yet may not we answer that our Master hath none more noble to send, or that he cannot come in greater Port: for Psalm 18.9, 10. He bowed the Heavens, and Come down. and darkness was under his feet:
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Behold, the Lord rideth upon a swift Cloud. And this might be his Port. So might Angels also be his Messengers, 1.7. Who maketh his Angels Spirits, and his Ministers flaming fire. Christ could goe a wooing in a whirlwind, as the Lord came to answer Job, Iob. 38.1.
Behold, the Lord rides upon a swift Cloud. And this might be his Port. So might Angels also be his Messengers, 1.7. Who makes his Angels Spirits, and his Ministers flaming fire. christ could go a wooing in a whirlwind, as the Lord Come to answer Job, Job 38.1.
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And all his Attendants should be flaming fire. If he give but a word among the Angels, great verily shall be the number, and company of those that publish it, Psal. 68.11.
And all his Attendants should be flaming fire. If he give but a word among the Angels, great verily shall be the number, and company of those that publish it, Psalm 68.11.
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Secondly, It is out of an abundance of Condescentsion to all our infirmities and frailties, to mean mens weak Capacities, and to all our strong unbelief.
Secondly, It is out of an abundance of Condescentsion to all our infirmities and frailties, to mean men's weak Capacities, and to all our strong unbelief.
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First, 'Tis riches of Condescension to the weaknesse of all our Natures, that Christ comes a wooing in so meane a Port, and by such despised Messengers. Friends, God could have sent an Angell from Heaven this day in my poore roome, to have wooed you for Christ;
First, It's riches of Condescension to the weakness of all our Nature's, that christ comes a wooing in so mean a Port, and by such despised Messengers. Friends, God could have sent an Angel from Heaven this day in my poor room, to have wooed you for christ;
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if God had come to preach Gospel to you from Mount Sion to day, as he once did preach Law to Israel from Mount Sinai, when there were thunders, and lightnings, and Clouds upon the Mount, and the exceeding loud voice, as Exod. 19.16.
if God had come to preach Gospel to you from Mount Sion to day, as he once did preach Law to Israel from Mount Sinai, when there were Thunders, and lightnings, and Clouds upon the Mount, and the exceeding loud voice, as Exod 19.16.
Oh! we should have the stoutest heart of you comming before next Sermon, as they in the next Chapter, Ezod. 20.18, 19. And all the people, when they saw the lightning,
Oh! we should have the Stoutest heart of you coming before next Sermon, as they in the next Chapter, Ezod. 20.18, 19. And all the people, when they saw the lightning,
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and thunders, and Mountaine smoaking, &c. they saw it, and removed, and stood afar off, and said to Moses, speak thou to us, and we will heare, but let not God speak lest we dye.
and Thunders, and Mountain smoking, etc. they saw it, and removed, and stood afar off, and said to Moses, speak thou to us, and we will hear, but let not God speak lest we die.
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May some say, If Christ would not wooe by Angels, or Thunders, yet might he employ great Doctors and Schollars of the world, to preach to us in elegant stile,
May Some say, If christ would not woo by Angels, or Thunders, yet might he employ great Doctors and Scholars of the world, to preach to us in elegant style,
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Ah! but still it is not enticing words of mans wisdome, but foolishness (that is plainness which they count foolishnesse) of preaching, that Christ ordinarily both commissions,
Ah! but still it is not enticing words of men Wisdom, but foolishness (that is plainness which they count foolishness) of preaching, that christ ordinarily both commissions,
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I have often thought, that the most learned may understand the plainest Preacher, but the plain Hearer cannot understand the high-flown Preacher: Men may,
I have often Thought, that the most learned may understand the Plainest Preacher, but the plain Hearer cannot understand the high-flown Preacher: Men may,
and some doe preach English, and yet to the ignorant and poore (which yet Christ hath ordained to receive the Gospel ) as it were in an unknown language: and how shall they receive what they are not able to conceive? Oh! that some Doctors in our Israel would often aske their Consciences that Question, 1 Cor. 14.16.
and Some do preach English, and yet to the ignorant and poor (which yet christ hath ordained to receive the Gospel) as it were in an unknown language: and how shall they receive what they Are not able to conceive? Oh! that Some Doctors in our Israel would often ask their Consciences that Question, 1 Cor. 14.16.
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3ly, 'Tis riches of Condescension to the weaknesse of our faith. If a Great man should come to some poor widdow of you in Gold, or Crimson, or Scarlet, &c. Could you believe he intended to marry you in good earnest? we finde it worke hard enough to perswade convicted sinners, that Christ, thus mean as his Port is, will indeed marry such as they are:
3ly, It's riches of Condescension to the weakness of our faith. If a Great man should come to Some poor widow of you in Gold, or Crimson, or Scarlet, etc. Could you believe he intended to marry you in good earnest? we find it work hard enough to persuade convicted Sinners, that christ, thus mean as his Port is, will indeed marry such as they Are:
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What, such a Prince marry me? sure he never said so, or if he hath so said, I cannot imagine that ever he will so do. But now if a mighty Prince should come a wooing disguised (as I may say with reverence to Christ) in as meane habit and Port as thine own, thou wilt not be so afraid or ashamed to keep his Company,
What, such a Prince marry me? sure he never said so, or if he hath so said, I cannot imagine that ever he will so do. But now if a mighty Prince should come a wooing disguised (as I may say with Reverence to christ) in as mean habit and Port as thine own, thou wilt not be so afraid or ashamed to keep his Company,
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Oh! it gives great advantage to our otherwise unperswasible hearts, that Christ comes a wooing to us as one of our Brethren, and as like us in all things (sinne excepted.) Upon this account we can entertaine some little beliefe, that when Christ wooes us, hee doth not mock us, Heb. 12. We are not come to mount Sinai,
Oh! it gives great advantage to our otherwise unperswasible hearts, that christ comes a wooing to us as one of our Brothers, and as like us in all things (sin excepted.) Upon this account we can entertain Some little belief, that when christ Woes us, he does not mock us, Hebrew 12. We Are not come to mount Sinai,
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but mount Sion, &c. vers. 18. And in the close of the Catalogue of your company there, to Jesus the Mediator, and the bloud of sprinkling, that speaks better things then the bloud of Abel; 'tis crucified Christ unto whom!
but mount Sion, etc. vers. 18. And in the close of the Catalogue of your company there, to jesus the Mediator, and the blood of sprinkling, that speaks better things then the blood of Abel; it's Crucified christ unto whom!
wooe you, let this speake encouragement to you, that Christ will have you. And methinks you might believe, that that Christ that hath chosen such a wretch as I know my self to be,
woo you, let this speak encouragement to you, that christ will have you. And methinks you might believe, that that christ that hath chosen such a wretch as I know my self to be,
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3ly, Though he come a wooing in poore Port, as to the eye of sence, yet with a rich compensation as to the eye of faith. Therefore rejoyce O daughter of Sion,
3ly, Though he come a wooing in poor Port, as to the eye of sense, yet with a rich compensation as to the eye of faith. Therefore rejoice Oh daughter of Sion,
for though thy King is meek and lovely, riding upon an Asse, yet he comes having salvation. Zach. 9.9. You call such preaching foolishness, but it pleaseth God thereby to save them that believe, 1 Cor. 1.21. Christ comes in meane Port, but with a rich Present: behold, (whatever his Port be) his reward is with him, and 'tis no lesse then Salvation. When Satan comes a wooing, 'tis in the Hackney-Coach of this world, laden with lies, and gilded with deceit. Now then if you will despise this day, the poore spokesman of the Lord Christ;
for though thy King is meek and lovely, riding upon an Ass, yet he comes having salvation. Zach 9.9. You call such preaching foolishness, but it Pleases God thereby to save them that believe, 1 Cor. 1.21. christ comes in mean Port, but with a rich Present: behold, (whatever his Port be) his reward is with him, and it's no less then Salvation. When Satan comes a wooing, it's in the Hackney-Coach of this world, laden with lies, and gilded with deceit. Now then if you will despise this day, the poor spokesman of the Lord christ;
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yet what can be objected by the carnall and unregenerat heart? Though there be any thing of uncomlinesse to be objected unto him, yet unworthily by thee.
yet what can be objected by the carnal and unregenerate heart? Though there be any thing of uncomeliness to be objected unto him, yet unworthily by thee.
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when thou hast laid it to heart, if he be not a suiter (make the worst of it) good enough for thee, who art naked, and in thy bloud, and thy person to be loathed,
when thou hast laid it to heart, if he be not a suitor (make the worst of it) good enough for thee, who art naked, and in thy blood, and thy person to be loathed,
2ly, As uncomely as Christs outward appearance is to thy outward sence, yet how beautiful is the inside of him to thine inward Conscience? As she saith of her selfe, who is his Spouse:
2ly, As uncomely as Christ outward appearance is to thy outward sense, yet how beautiful is the inside of him to thine inward Conscience? As she Says of her self, who is his Spouse:
The Angells call him an holy thing, yea the Devils saw him looke so like his Father, that they acknowledged him to be the Son of God. Yea doubtlesse, whatever thy flesh and thy heart now say,
The Angels call him an holy thing, yea the Devils saw him look so like his Father, that they acknowledged him to be the Son of God. Yea doubtless, whatever thy Flesh and thy heart now say,
and the very outside of Jesus Christ, contemned by the vain-glorious world, is exceeding glorious even to admiration in the eyes of the God of glory, that surely knows better what beauty, glory, comlinesse, &c. are,
and the very outside of jesus christ, contemned by the vainglorious world, is exceeding glorious even to admiration in the eyes of the God of glory, that surely knows better what beauty, glory, comeliness, etc. Are,
God speaks there unto Christ, and of Christ, Who is this that commeth from Edom with dyed Garments, from Bosrah? this that is glorious in his Apparel? I that speake in righteousness, mighty to save (saith Christ by way of answer) God asks the Question,
God speaks there unto christ, and of christ, Who is this that comes from Edom with died Garments, from Bosrah? this that is glorious in his Apparel? I that speak in righteousness, mighty to save (Says christ by Way of answer) God asks the Question,
as if he wondered at the glory, & as if Christ were glorified [ quâ ] crucified; as if his Cross were his Throne, his Crown of Thorns were his crown of Glory; and his blood-scarlet were his richest Robe. Yea, view Rev. 19. where you have Christ in Majestie upon his white horse, verse 11. And on his head many Crowns, and verse 12. He was cloathed in a vesture dipt in blood, and his name was called the Word of God.
as if he wondered At the glory, & as if christ were glorified [ quâ ] Crucified; as if his Cross were his Throne, his Crown of Thorns were his crown of Glory; and his blood-scarlet were his Richest Robe. Yea, view Rev. 19. where you have christ in Majesty upon his white horse, verse 11. And on his head many Crowns, and verse 12. He was clothed in a vesture dipped in blood, and his name was called the Word of God.
Answer thy selfe, and take away this prejudice by believing. Sirs, whom was it for, that he was bruised, battered, buffeted, smiten, spit upon, scorned, scourged, rent, torn, and wounded? Was it not the chastisment of thy peace? are not his wounds and stripes for thy healing? and were they not for thine iniquities? and not for his own? Read Isai. 53. And tell me,
Answer thy self, and take away this prejudice by believing. Sirs, whom was it for, that he was Bruised, battered, buffeted, smiten, spit upon, scorned, scourged, rend, torn, and wounded? Was it not the chastisement of thy peace? Are not his wounds and stripes for thy healing? and were they not for thine iniquities? and not for his own? Read Isaiah 53. And tell me,
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Darest thou stumble at that Cross whereon he hung for thee? Wilt thou love him the worse for skars, which he gat by standing between thee and the stroke of divine vengeance, for venturing his owne life to secure thine? My friends!
Darest thou Stumble At that Cross whereon he hung for thee? Wilt thou love him the Worse for skars, which he got by standing between thee and the stroke of divine vengeance, for venturing his own life to secure thine? My Friends!
The Emperour could affectionately kisse the Martyrs deformity, where he had in the foregoing persecution lost an Eye, accounting his blinde side most beautiful, because he had lost an eye for Christ. Now Christ lost not eye, or a tooth, or a limb, but his life for thee; and being now come to life again, he comes a wooing to thee:
The Emperor could affectionately kiss the Martyrs deformity, where he had in the foregoing persecution lost an Eye, accounting his blind side most beautiful, Because he had lost an eye for christ. Now christ lost not eye, or a tooth, or a limb, but his life for thee; and being now come to life again, he comes a wooing to thee:
Oh! wilt not thou wash with thy very teares, those pierced feet? wilt thou not kisse those pierced hands? wilt thou not annoint those precious Temples of his head, so torn with the thornes of thy wilderness? or wilt thou make a scorn of him, seeing thou wert in the same condemnation with him? yea,
Oh! wilt not thou wash with thy very tears, those pierced feet? wilt thou not kiss those pierced hands? wilt thou not anoint those precious Temples of his head, so torn with the thorns of thy Wilderness? or wilt thou make a scorn of him, seeing thou Wertenberg in the same condemnation with him? yea,
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I shall endeavour to remove these prejudices, and to make you acknowledge the lovelinesse of this kinde of Christs Discourse, and these termes in speciall. And
I shall endeavour to remove these prejudices, and to make you acknowledge the loveliness of this kind of Christ Discourse, and these terms in special. And
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First, The sharpest of Christs wooing-convictions are altogether lovely, because altogether w•se. Heare what the wise man saith, of wise Convictions, Prov. 25.12. As an Earing of Gold, and an Ornament of fine Gold, so is a wise reproofe.
First, The Sharpest of Christ wooing-convictions Are altogether lovely, Because altogether w•se. Hear what the wise man Says, of wise Convictions, Curae 25.12. As an Earing of Gold, and an Ornament of fine Gold, so is a wise reproof.
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then Earings of Gold, and Ornaments of fine gold? Well then may these passe for Christs dear love Tokens in his first wooing. Wise reproofs are from riches of grace, and are themselves a rich present, too rich for any to despise:
then Earings of Gold, and Ornament of fine gold? Well then may these pass for Christ dear love Tokens in his First wooing. Wise reproofs Are from riches of grace, and Are themselves a rich present, too rich for any to despise:
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I meane, that knowes the valew of them. The wise will say, Let Christ reprove me, and it shall be an excellent oyle that shall not break mine Head, Psal. 141.5.
I mean, that knows the value of them. The wise will say, Let christ reprove me, and it shall be an excellent oil that shall not break mine Head, Psalm 141.5.
concluding seasonable reproof, to be wise reproof, verse 12. This was Abigaels renowned wisdome, when David was just a ruining her whole Family, had not she by gracious reproofe stopt his fury, taking that season,
concluding seasonable reproof, to be wise reproof, verse 12. This was Abigaels renowned Wisdom, when David was just a ruining her Whole Family, had not she by gracious reproof stopped his fury, taking that season,
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when by her present his passion was allayed, and how lovely was it to David? 1 Sam. 25.32, 33. David was wise, and therefore this word was an Earing of gold unto him.
when by her present his passion was allayed, and how lovely was it to David? 1 Sam. 25.32, 33. David was wise, and Therefore this word was an Earing of gold unto him.
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Now such seasonable Convictions, are Christs Convictions: when soules are neare ruining themselves and others, in strikes the Spirit, and reproves of sin, of righteousness and judgement, at the best season: When Saul was neare Damascus, the intended bloody stage of his persecuting madnesse,
Now such seasonable Convictions, Are Christ Convictions: when Souls Are near ruining themselves and Others, in strikes the Spirit, and reproves of since, of righteousness and judgement, At the best season: When Saul was near Damascus, the intended bloody stage of his persecuting madness,
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to say unto you, Soul, Soul, why refusest, resistest, rejectest thou me? Thou maist wonder that Christ should send such a word, to stop thee at such a time, in such a season.
to say unto you, Soul, Soul, why refusest, resistest, rejectest thou me? Thou Mayest wonder that christ should send such a word, to stop thee At such a time, in such a season.
2ly, As the wisdome of Conviction lies in choosing a fit Season, so a fit frame of Spirit, fit words, fit matter; I say, fit to perswade, not to provoke; to soften, not to incense,
2ly, As the Wisdom of Conviction lies in choosing a fit Season, so a fit frame of Spirit, fit words, fit matter; I say, fit to persuade, not to provoke; to soften, not to incense,
Christ upbraids not but when unbeliefe rejects him; and puts him away: and for this indeed he will upbraid his very Disciples, even after Marriage, Mar. 16.14.
christ upbraids not but when unbelief rejects him; and puts him away: and for this indeed he will upbraid his very Disciples, even After Marriage, Mar. 16.14.
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But like as he pleaded with the Fathers of old, so will he plead with soules, Ezek. 20 36. A Chapter full of such pleading you have, Ezek. 18. And see how it closeth, verse 31.32. Why will you dye? I would not have it so, saith God, wherefore return, and live ye.
But like as he pleaded with the Father's of old, so will he plead with Souls, Ezekiel 20 36. A Chapter full of such pleading you have, Ezekiel 18. And see how it closeth, verse 31.32. Why will you die? I would not have it so, Says God, Wherefore return, and live you.
Christ might upbraide us into Hell, and yet when his words are sharpest, as Jer. 3. afore quoted, they are but to plead us into his own bosome. Christ delights not to taunt us for our sin, but to humble us under, and to rid us of our sin.
christ might upbraid us into Hell, and yet when his words Are Sharpest, as Jer. 3. afore quoted, they Are but to plead us into his own bosom. christ delights not to taunt us for our since, but to humble us under, and to rid us of our since.
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Yea, but Joseph vents his owne affections, and breaks out into weeping upon them, verse 15. and that gives vent unto their utterance, for after that (saith the Text) his Brethren talked with him, that is,
Yea, but Joseph vents his own affections, and breaks out into weeping upon them, verse 15. and that gives vent unto their utterance, for After that (Says the Text) his Brothers talked with him, that is,
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He beheld the City, and wept over it, saying, if thou hadst known, &c. 'Tis that makes these Reproofes so rich a present, because Christs teares are such precious Pearls.
He beheld the city, and wept over it, saying, if thou Hadst known, etc. It's that makes these Reproofs so rich a present, Because Christ tears Are such precious Pearls.
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and how is that amplified? ver. 8. He shall convince. You use to wrap up your bitter Pills in sweet outsides, Sugar, Sirrups, &c. But Christ doth otherwise, he puts the most bitter outmost. You have some Nuts, that have hard shells, that must be broken,
and how is that amplified? ver. 8. He shall convince. You use to wrap up your bitter Pills in sweet outsides, Sugar, Sirrups, etc. But christ does otherwise, he puts the most bitter outmost. You have Some Nuts, that have hard shells, that must be broken,
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and then we come at Convictions, these are bitter peeles, but under these lye Consolations: Oh! those are sweet Kernels. I am Joseph whom you sold; 'twas a cutting word, Gen. 45.4.
and then we come At Convictions, these Are bitter peels, but under these lie Consolations: Oh! those Are sweet Kernels. I am Joseph whom you sold; 'twas a cutting word, Gen. 45.4.
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there's a curing word for't, ver. 5. We cannot think that Joseph did forbid them, to grieve for their sin: but to grieve inordiately, or distractedly. I am Jesus whom you abused: Oh! there's a killing Conviction: but be not grieved to despair, for I was sold to death, that I might preserve your life, and sent to Heaven through persecution, that I might prepare a place for you:
there's a curing word fored, ver. 5. We cannot think that Joseph did forbid them, to grieve for their since: but to grieve inordiately, or distractedly. I am jesus whom you abused: Oh! there's a killing Conviction: but be not grieved to despair, for I was sold to death, that I might preserve your life, and sent to Heaven through persecution, that I might prepare a place for you:
Oh! that word will revive you. If Christ allure into the wildernesse of Conviction, making you as Josephs Brethren, at a loss in your selves, that you shall not know what to ananswer:
Oh! that word will revive you. If christ allure into the Wilderness of Conviction, making you as Josephs Brothers, At a loss in your selves, that you shall not know what to ananswer:
the world will flatter, and dare deceive; Christ your suiter will not, his spokesman dare not. But know whereever you make your choice, you must have bitter as well as sweet: Christs is a bitter-sweet, the world is a sweet-bitter: Christs wormwood is first tasted, the best wine is kept for the last, The Worlds, Satans, Sins discourse are lyes, folly, flattery, &c. though these be sweet in thy mouth, and thou hide them under thy tongue,
the world will flatter, and Dare deceive; christ your suitor will not, his spokesman Dare not. But know wherever you make your choice, you must have bitter as well as sweet: Christ is a bittersweet, the world is a sweet-bitter: Christ wormwood is First tasted, the best wine is kept for the last, The World's, Satan, Sins discourse Are lies, folly, flattery, etc. though these be sweet in thy Mouth, and thou hide them under thy tongue,
yet shall thy meat in thy bowels be turned, and prove the gall of Asps within thee, Job 20.12, 14. Thus much to perswade you into love with Christs wooing Convictions. But now more particularly.
yet shall thy meat in thy bowels be turned, and prove the Gall of Asps within thee, Job 20.12, 14. Thus much to persuade you into love with Christ wooing Convictions. But now more particularly.
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'Tis no more then reasonable. Except you mistake Christs meaning, for Christ doth not require you to forsake naturall Relations, any farther then they forsake and perswade you to forsake Christ:
It's no more then reasonable. Except you mistake Christ meaning, for christ does not require you to forsake natural Relations, any farther then they forsake and persuade you to forsake christ:
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If they hinder thee herein, herein thou must hate them, be they Father, Mother, Sister, Brother, Wife, Childe, who they will, else thou canst not marry Christ.
If they hinder thee herein, herein thou must hate them, be they Father, Mother, Sister, Brother, Wife, Child, who they will, Else thou Canst not marry christ.
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Leave them, rather than by them be perswaded to leave one another. And surely if any Husband in the world may righteously say, Hearken O daughter, and leave thy Fathers house;
Leave them, rather than by them be persuaded to leave one Another. And surely if any Husband in the world may righteously say, Harken Oh daughter, and leave thy Father's house;
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and as for that Son of man, your selfe have said, that he hath not an hole on Earth where to lay his head, and where will he then finde a pillow to lay mine upon. I answer, You cannot lose by leaving for Christ. If thou have a Father, and a Fathers house which thou forsakest for Christ, Christ hath a Father, and a Fathers house, where there are breads enough, for so runnes the Greek NONLATINALPHABET, the expression is redundant, to shew that the provisions are abundant, Luk. 15.17.
and as for that Son of man, your self have said, that he hath not an hold on Earth where to lay his head, and where will he then find a pillow to lay mine upon. I answer, You cannot loose by leaving for christ. If thou have a Father, and a Father's house which thou forsakest for christ, christ hath a Father, and a Father's house, where there Are breads enough, for so runs the Greek, the expression is redundant, to show that the provisions Are abundant, Luk. 15.17.
And if it had not been so, Christ would have told you before he had taken you out of the warme bosome of your Father or Mother; but because it is so, He is gone to prepare a place for you,
And if it had not been so, christ would have told you before he had taken you out of the warm bosom of your Father or Mother; but Because it is so, He is gone to prepare a place for you,
and will come again and receive you to himself, that where he is made welcome, you may be also, verse 3. The fewer friends you have for Christ, the more you have in Christ.
and will come again and receive you to himself, that where he is made welcome, you may be also, verse 3. The fewer Friends you have for christ, the more you have in christ.
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1. You shall be sorrowful, but not for eternity, (which must be their portion that go without the Bridegroom to eternity) but for a time called an hour, compared to the pangs of a woman, and then (as hers) your sorrow shal be turned to joy:
1. You shall be sorrowful, but not for eternity, (which must be their portion that go without the Bridegroom to eternity) but for a time called an hour, compared to the pangs of a woman, and then (as hers) your sorrow shall be turned to joy:
and your induring sorrow may be for a night, or so, and then over againe, for in his favour is life, Psal. 30.5. 2ly, Yea, and even this time is a good time, better than the vain mans best time:
and your enduring sorrow may be for a night, or so, and then over again, for in his favour is life, Psalm 30.5. 2ly, Yea, and even this time is a good time, better than the vain men best time:
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as much as any man, and as much wisdome to give verdict, hath told us, Eccle. 7.3. Sorrow is better then laughter, for by the sorrow of the Countenance, the heart is made better.
as much as any man, and as much Wisdom to give verdict, hath told us, Eccle. 7.3. Sorrow is better then laughter, for by the sorrow of the Countenance, the heart is made better.
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3ly, Yea, and it is a good time in order to a better time, for it is a Seeds time. Sow now, and reap afterwards: Sow tears for a small moment, and gather everlasting mercies:
3ly, Yea, and it is a good time in order to a better time, for it is a Seeds time. Sow now, and reap afterwards: Sow tears for a small moment, and gather everlasting Mercies:
A little Seed brings a rich Crop: light afflictions for a moment, a farre more exceeding and eternal weight of glory. Moment any sorrowes, eternal joyes, light afflictions,
A little Seed brings a rich Crop: Light afflictions for a moment, a Far more exceeding and Eternal weight of glory. Moment any sorrows, Eternal Joys, Light afflictions,
an exceeding weighty glory. You Husbandmen set your hand to Gods plough, learn to sow this seed; turn to Psal. 126.5, 6. They that sow in tears, shall reap in joy:
an exceeding weighty glory. You Husbandmen Set your hand to God's plough, Learn to sow this seed; turn to Psalm 126.5, 6. They that sow in tears, shall reap in joy:
the Chaine is this Neck-chain of Pearl, the burthen, this Earing of gold. What one experienced and true Christian is there of you, that would willingly be lightned of any one,
the Chain is this Neck-chain of Pearl, the burden, this Earing of gold. What one experienced and true Christian is there of you, that would willingly be lightened of any one,
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even of the heaviest links in all Christs Chain? surely to carry Christs burthen, is to share in Christs glory. The burthen that Christs Spouse carries, is glory all within, and Gold of Ophir without: and now how much is she hurt? see Psal. 45.9, 13.
even of the Heaviest links in all Christ Chain? surely to carry Christ burden, is to share in Christ glory. The burden that Christ Spouse carries, is glory all within, and Gold of Ophir without: and now how much is she hurt? see Psalm 45.9, 13.
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For, upon the matter, we doe but as it were hold the Candle, whilest he doth the work: we set our hand to the plough, but its he that drives it. The wife of youth must be where the Husband is,
For, upon the matter, we do but as it were hold the Candle, whilst he does the work: we Set our hand to the plough, but its he that drives it. The wife of youth must be where the Husband is,
Though Christ knowes we know not how to doe any thing (for alas we know not how to speak as we should, Rom. 8.26. much lesse to worke as we should) yet will he have us set our hands to every thing: but now read Isai. 26.12. Thou hast wrought our works in us, there's a word of experience. Read Phil. 2.13.
Though christ knows we know not how to do any thing (for alas we know not how to speak as we should, Rom. 8.26. much less to work as we should) yet will he have us Set our hands to every thing: but now read Isaiah 26.12. Thou hast wrought our works in us, there's a word of experience. Read Philip 2.13.
Not onely doth the spirit helps us, but (as it were) bears with us over against us, and so lightneth our burthen, (for so the Metaphor taken from men that lift together at a weight signifies) as well as strengthens our weaknesse.
Not only does the Spirit helps us, but (as it were) bears with us over against us, and so lighteneth our burden, (for so the Metaphor taken from men that lift together At a weight signifies) as well as strengthens our weakness.
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Why will you dye? We have a will to undoe our selves, to ruine our soules, to forsake our owne mercies, &c. and this is the best of our wils unregenerate, and unsanctified;
Why will you die? We have a will to undo our selves, to ruin our Souls, to forsake our own Mercies, etc. and this is the best of our wills unregenerate, and unsanctified;
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and therefore wherein thou willest for thy good, thy will is coincident, and falls in with Christs will, and therefore therein there can be no falling out.
and Therefore wherein thou willest for thy good, thy will is coincident, and falls in with Christ will, and Therefore therein there can be no falling out.
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but wouldst thou bee Holy or Sanctified? why? without peradventure that would be good for thee: see 1 Thes. 4.3. This is the will of God, even your Sanctification:
but Wouldst thou be Holy or Sanctified? why? without Peradventure that would be good for thee: see 1 Thebes 4.3. This is the will of God, even your Sanctification:
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First, Christ never desired, or will desire to have any Member from thee, but that which is rotten, and rotting: not unlesse thy right eye, or hand, &c. offend thee;
First, christ never desired, or will desire to have any Member from thee, but that which is rotten, and rotting: not unless thy right eye, or hand, etc. offend thee;
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Yea, If Christ call for the whole body, 'tis but that body of death spoken of Rom. 7.24. Mortifie your Member. Col. 3.4. What Members? Fornication, Uncleanness, Covetousness, &c. Or if for thy body in Martyrdom, 'tis but for thy vile body, and that in exchange for a glorious body, see Phil. 3.21.
Yea, If christ call for the Whole body, it's but that body of death spoken of Rom. 7.24. Mortify your Member. Col. 3.4. What Members? Fornication, Uncleanness, Covetousness, etc. Or if for thy body in Martyrdom, it's but for thy vile body, and that in exchange for a glorious body, see Philip 3.21.
the seeing Eye, the hearing Eare, the walking Feet, and the working hand, for the blind Eye, and deaf Eare, and lame Leg, and dead Hand, even the New man, for the Old, Col. 3.9, 10. Put off the old man, put on the new, the living for the dead, Rom. 6.13.
the seeing Eye, the hearing Ear, the walking Feet, and the working hand, for the blind Eye, and deaf Ear, and lame Leg, and dead Hand, even the New man, for the Old, Col. 3.9, 10. Put off the old man, put on the new, the living for the dead, Rom. 6.13.
If Christ cut off your lust after the world, in the roome of it, you shall have love to God: If your covetousnesse after earthly things, 'tis that you may more earnestly covet the best things:
If christ Cut off your lust After the world, in the room of it, you shall have love to God: If your covetousness After earthly things, it's that you may more earnestly covet the best things:
For he was ever well pleased in him. No more maist thou impute it to unkindnesse, that it pleaseth the Son to bruise thee, for he intends everlastingly to take pleasure in thee. I shall mind you but of three Things considerable, and then refer it to your own Consciences, to judge whether these be not kind, righteous, and desirable smitings; though smitings ('tis confest) they are, viz. Who smites, for what,
For he was ever well pleased in him. No more Mayest thou impute it to unkindness, that it Pleases the Son to bruise thee, for he intends everlastingly to take pleasure in thee. I shall mind you but of three Things considerable, and then refer it to your own Consciences, to judge whither these be not kind, righteous, and desirable smitings; though smitings (it's confessed) they Are, viz. Who smites, for what,
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and impenitent and unbelieving spirit wounded him? Doth his wooong Carriage now prick thee to thine heart? how often have thy wandering Carriages struck Jesus Christ to the heart? Its fit that thou shouldest feele what it is to be smitten, since thou hast so often tryed what it is to smite. And well maist thou take it quietly, to be under wounds of spirit many hours,
and impenitent and unbelieving Spirit wounded him? Does his wooong Carriage now prick thee to thine heart? how often have thy wandering Carriages struck jesus christ to the heart? Its fit that thou Shouldst feel what it is to be smitten, since thou hast so often tried what it is to smite. And well Mayest thou take it quietly, to be under wounds of Spirit many hours,
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There's no great feare, that that Father will wrong his Childe, that as we say, smites himself, while hee strikes his Child. Surely in all thine Afflictions, (most of all [ spirituall ] which are greatest) is Christ afflicted, Isai. 63.9.
There's no great Fear, that that Father will wrong his Child, that as we say, smites himself, while he strikes his Child. Surely in all thine Afflictions, (most of all [ spiritual ] which Are greatest) is christ afflicted, Isaiah 63.9.
therefore I will not see that soule perish, but though I smite it with mine own rod, yet will I not suffer you to ruine it. Surely as Paul saith, 2 Cor. 11.29. Who is weak, and I am not weak? who is in the scorching furnace of an afflicted Conscience, and I burn not? so will Christ say.
Therefore I will not see that soul perish, but though I smite it with mine own rod, yet will I not suffer you to ruin it. Surely as Paul Says, 2 Cor. 11.29. Who is weak, and I am not weak? who is in the scorching furnace of an afflicted Conscience, and I burn not? so will christ say.
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and wherefore (saith he, verse 39.) Doth a living man complaine, a man for the punishment of his sin? Art thou a sinning soul, and yet a living soul? oh!
and Wherefore (Says he, verse 39.) Does a living man complain, a man for the punishment of his since? Art thou a sinning soul, and yet a living soul? o!
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Friend, Christ intends thee (though thy heart have beene crooked and knotty hitherto) for a piece of Timber in his living house, for a living stone, (though thy heart hath been a dead and rough stone) 1 Pet. 2.5. Ye are built up as lively stones, a spiritual house.
Friend, christ intends thee (though thy heart have been crooked and knotty hitherto) for a piece of Timber in his living house, for a living stone, (though thy heart hath been a dead and rough stone) 1 Pet. 2.5. You Are built up as lively stones, a spiritual house.
And whoever prepared Vessels of gold, but by the Furnace? let this answer, Isai. 1.25. I wiil turn mine hand upon thee, Oh! that, think you, is a scaring word;
And whoever prepared Vessels of gold, but by the Furnace? let this answer, Isaiah 1.25. I wiil turn mine hand upon thee, Oh! that, think you, is a scaring word;
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The word is, NONLATINALPHABET of NONLATINALPHABET He will finish his Iewels. And what Jeweller is there, (though never so sparing) but will have some instrument in his hand, to cut away the part or parts that are redundant,
The word is, of He will finish his Jewels. And what Jeweller is there, (though never so sparing) but will have Some Instrument in his hand, to Cut away the part or parts that Are redundant,
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The Lord will circumcise thine heart, to love him with all thy soul, &c. That is, the Lord will pare it round, he will take away the fleshly and carnall, and redundant parts of it;
The Lord will circumcise thine heart, to love him with all thy soul, etc. That is, the Lord will pare it round, he will take away the fleshly and carnal, and redundant parts of it;
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So that all the expressions that import thy future glory, doe abundantly engage thee to receive with meekness, and thanksgiving thy present sufferings and buffetings.
So that all the expressions that import thy future glory, do abundantly engage thee to receive with meekness, and thanksgiving thy present sufferings and buffetings.
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First, When God casts soules, (as those three, Shadrach, Meshach, and Abednego) into the furnace, and the Son of God comes to take acquaintance with them,
First, When God Cast Souls, (as those three, Shadrach, Meshach, and Abednego) into the furnace, and the Son of God comes to take acquaintance with them,
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What shall that fire doe more then burn their Enemies, as verse 22. Verily upon them shall it have no power, nor shall the hair of their head be singed, verse 27. Thy Corruptions, thy sins, thy drosse, thy dirt, shall consume, and be burnt up;
What shall that fire do more then burn their Enemies, as verse 22. Verily upon them shall it have no power, nor shall the hair of their head be singed, verse 27. Thy Corruptions, thy Sins, thy dross, thy dirt, shall consume, and be burned up;
2ly, As for thy soule, if that be bruised, it shall bee annointed by that balm that is in Gilead, and the Physitian that is there, Ʋna eadem { que } manus, vulnus opem { que } feret.
2ly, As for thy soul, if that be Bruised, it shall be anointed by that balm that is in Gilead, and the physician that is there, Ʋna Same { que } manus, Wound opem { que } Feret.
after two dayes, (that is some short season) he will revive us, and the third day (at farthest) he will cause us to live, verse 2. Hearken my friends, what Hezekiah can say after all his chatterings like a Crane, and shatterings to pieces, both which you have together, Isai. 38.13, 14, verse 16. O Lord by these things men live,
After two days, (that is Some short season) he will revive us, and the third day (At farthest) he will cause us to live, verse 2. Harken my Friends, what Hezekiah can say After all his chatterings like a Crane, and shatterings to Pieces, both which you have together, Isaiah 38.13, 14, verse 16. Oh Lord by these things men live,
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and doe well) is the life of my spirit, so wilt thou recover me and make me to live [ so wilt thou ] as if God had (as it were) limited himselfe to that way of working, unto the reviving of a dead heart: So then either Christ must marry thee whilest a Carkasse, and lay thee a dead piece of flesh in his bosome,
and do well) is the life of my Spirit, so wilt thou recover me and make me to live [ so wilt thou ] as if God had (as it were) limited himself to that Way of working, unto the reviving of a dead heart: So then either christ must marry thee whilst a Carcase, and lay thee a dead piece of Flesh in his bosom,
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so that upon the matter, the worst that you can object unto these wooing blowes is this, that Jesus Christ will quicken you, to marry you. Compare two Scriptures, Return O backslyding Children, and I will heal you, Hos. 14.1.4. Return O backslyding Children, for I am married to you, Jer. 3.14.
so that upon the matter, the worst that you can Object unto these wooing blows is this, that jesus christ will quicken you, to marry you. Compare two Scriptures, Return O backsliding Children, and I will heal you, Hos. 14.1.4. Return O backsliding Children, for I am married to you, Jer. 3.14.
So then to desire that Christ should marry you, before he smite you, is to desire that Christ should marry you, before he revive you, and without controversie, great is the mystery of godlinesse.
So then to desire that christ should marry you, before he smite you, is to desire that christ should marry you, before he revive you, and without controversy, great is the mystery of godliness.
Blowes from others strike you dead, but blows from Christ strike you alive. If Christ in his wooing work give strange strokes, he will make such strange worke of it before he have done, that all that were incensed at him, shall be ashamed, as Isai. 45.24. CHAP. XIX. A yet farther removall of remaining prejudices.
Blows from Others strike you dead, but blows from christ strike you alive. If christ in his wooing work give strange Strokes, he will make such strange work of it before he have done, that all that were incensed At him, shall be ashamed, as Isaiah 45.24. CHAP. XIX. A yet farther removal of remaining prejudices.
or Prince, and that Princes Heire should come a wooing to his Stewards Daughter: If hee require all her portion at his dispose, 'tis but what came from his Father, see Hos. 2.9. I will take away my Corn, and my Wine, and recover my Wool, and my Flax, given to cover thy nakednesse.
or Prince, and that Princes Heir should come a wooing to his Stewards Daughter: If he require all her portion At his dispose, it's but what Come from his Father, see Hos. 2.9. I will take away my Corn, and my Wine, and recover my Wool, and my Flax, given to cover thy nakedness.
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2ly, If Christ take any thing from thee, that is called tine, it is not with intention that thou shouldst want it, or be a loser by it; Christ will not aske thy Coat, that thy nakednesse may be seen, nor thy Meat from thee, to starve thee. But if thou lend unto the Lord Christ, that which thou lendest, shall he pay thee again, as he did the Widdows meal and oyl in her Cruse. You have the Spouse inviting Christ unto her Garden, Cant. 4.16. Awake O North wind, and come thou South, and blow upon my Garden, that the spices thereof may flow forth:
2ly, If christ take any thing from thee, that is called tine, it is not with intention that thou Shouldst want it, or be a loser by it; christ will not ask thy Coat, that thy nakedness may be seen, nor thy Meat from thee, to starve thee. But if thou lend unto the Lord christ, that which thou lendest, shall he pay thee again, as he did the Widows meal and oil in her Cruse. You have the Spouse inviting christ unto her Garden, Cant 4.16. Awake Oh North wind, and come thou South, and blow upon my Garden, that the spices thereof may flow forth:
Let my Beloved come into his Garden, & eat his pleasant fruits. And you have him requiting her love, and returning her kindness with advantage, Cant. 5.1. I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrhe with my spice, my Hony Comb with mine hony, my Milk with my Wine:
Let my beloved come into his Garden, & eat his pleasant fruits. And you have him requiting her love, and returning her kindness with advantage, Cant 5.1. I am come into my Garden, my Sister, my Spouse, I have gathered my Myrrh with my spice, my Honey Comb with mine honey, my Milk with my Wine:
This she had (even this rich entertainment and abundant welcome) because she had beene so free to Jesus Christ. So Rev. 3.20. I will sup with him (saith God, and what of that?) and he shall sup with me.
This she had (even this rich entertainment and abundant welcome) Because she had been so free to jesus christ. So Rev. 3.20. I will sup with him (Says God, and what of that?) and he shall sup with me.
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Sirs, Let me tell you (whatever the wisdome of this world, which is foolishnesse with God, shall say against it) you cannot trust your Estate in any certaine hands,
Sirs, Let me tell you (whatever the Wisdom of this world, which is foolishness with God, shall say against it) you cannot trust your Estate in any certain hands,
'Tis as if an Husband should say, Wife, Prethee give the poor woman at the door thy old and plain Garment, and ile give thee a new, a lasting, a richer Garment in the roome of it.
It's as if an Husband should say, Wife, Prithee give the poor woman At the door thy old and plain Garment, and Isle give thee a new, a lasting, a Richer Garment in the room of it.
Friends, what can we part with for Christ, but these momentany vaine things, that perish in the usage? and what we shall receive from Christ, are durable riches and substance, Mat. 19.21. Go and sell all that thou hast, and give to the poor.
Friends, what can we part with for christ, but these momentany vain things, that perish in the usage? and what we shall receive from christ, Are durable riches and substance, Mathew 19.21. Go and fell all that thou hast, and give to the poor.
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Yea, but would flesh and blood say, that is the way to want my selfe. Nay, saith Christ, thou shalt have treasure (what kind of Treasure) heavenly treasure.
Yea, but would Flesh and blood say, that is the Way to want my self. Nay, Says christ, thou shalt have treasure (what kind of Treasure) heavenly treasure.
Your Usury brings you but five or six (or the like) in the hundred; there is an Usury that you know not of, that would gaine you an hundred, and more in five.
Your Usury brings you but five or six (or the like) in the hundred; there is an Usury that you know not of, that would gain you an hundred, and more in five.
Peter said unto Christ, we have forsaken all, and have followed thee, what shall we have therefore? Christ answers, v. 29. They that have forsaken Houses,
Peter said unto christ, we have forsaken all, and have followed thee, what shall we have Therefore? christ answers, v. 29. They that have forsaken Houses,
An hundred fold in this time, as the other Evangelists, and after that eternal life. It followes verse 30. But many that are first shall be last, and the last shall be first. Many that are the wisest,
an hundred fold in this time, as the other Evangelists, and After that Eternal life. It follows verse 30. But many that Are First shall be last, and the last shall be First. Many that Are the Wisest,
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1. Whom you have trusted. I have wondered sometimes, at Bonds that have been drawne, wherein the Husband hath stood engaged to his Wife as to money matters, that she should trust him to be her Husband, whom shee dares not trust to be her Steward; or that she dare adventure her person into his hand, into which she dare not venture her Estate. Surely if Christ be faithfull and worthy to cammand thee,
1. Whom you have trusted. I have wondered sometime, At Bonds that have been drawn, wherein the Husband hath stood engaged to his Wife as to money matters, that she should trust him to be her Husband, whom she dares not trust to be her Steward; or that she Dare adventure her person into his hand, into which she Dare not venture her Estate. Surely if christ be faithful and worthy to cammand thee,
wel may he command thine Estate; and if thou darest trust him for thy soul, well maist thou trust him for thy joynture, 'Tis Christs promise (though but a Land of promise) Christs I say, that cannot lye.
well may he command thine Estate; and if thou Darest trust him for thy soul, well Mayest thou trust him for thy jointure, It's Christ promise (though but a Land of promise) Christ I say, that cannot lie.
Did you ever heare, that he dealt faithlesly with any, that you dare not trust him? Oh the hellish, the cursed nature of this unbeliefe! thou darest not trust him, that never proved untrusty. Consult with Paul, 2 Tim. 1.12. I know whom I have believed, and that he is able to keep what I have committed to him against that day.
Did you ever hear, that he dealt faithlesly with any, that you Dare not trust him? O the hellish, the cursed nature of this unbelief! thou Darest not trust him, that never proved untrusty. Consult with Paul, 2 Tim. 1.12. I know whom I have believed, and that he is able to keep what I have committed to him against that day.
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and the glory that thou hast given me, have I given them, &c. (Mark that deed of GIFT under Christs own hand) that the world may know that thou hast loved them:
and the glory that thou hast given me, have I given them, etc. (Mark that deed of GIFT under Christ own hand) that the world may know that thou hast loved them:
Thirdly, The Spirit hath sealed what the Father hath sworn, and the Son written in his own blood, Eph. 1 13, 14. In whom after that ye believed, you were sealed with that holy spirit of promise, which is the earnest of our inheritance,
Thirdly, The Spirit hath sealed what the Father hath sworn, and the Son written in his own blood, Ephesians 1 13, 14. In whom After that you believed, you were sealed with that holy Spirit of promise, which is the earnest of our inheritance,
untill the redemption of the purchased possession shall come to the praise of his glory. And now Christians, upon such assurance doe but act your faith:
until the redemption of the purchased possession shall come to the praise of his glory. And now Christians, upon such assurance do but act your faith:
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Secondly, It lyes where thine heart should be, Mat. 6. 20, 21. Lay up treasure in heaven, &c. for where your treasure is, there will your hearts be also.
Secondly, It lies where thine heart should be, Mathew 6. 20, 21. Lay up treasure in heaven, etc. for where your treasure is, there will your hearts be also.
yea, so are all Saints at their going out of the world. Were thy happinesse on this side Heaven, thou must forgoe it, when thou goest under ground. But Mat. 6.20. Lay up for your selves treasure in heaven, where Moths corrupt not not, neither can Theeves break through and steal away.
yea, so Are all Saints At their going out of the world. Were thy happiness on this side Heaven, thou must forgo it, when thou goest under ground. But Mathew 6.20. Lay up for your selves treasure in heaven, where Moths corrupt not not, neither can Thieves break through and steal away.
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but what Christ hath for thee in heaven, 'tis an inheritance incorruptible, and that fadeth not away, reserved in the Heaven for you, 1 Pet. 1.4. To the fourth, viz. That you must die by the way, as you journey towards your joynture. I answer.
but what christ hath for thee in heaven, it's an inheritance incorruptible, and that fades not away, reserved in the Heaven for you, 1 Pet. 1.4. To the fourth, viz. That you must die by the Way, as you journey towards your jointure. I answer.
Sirs, some must die to be dammed, therefore well may you be contented to die to be saved: some must dye to be actually and fully possest of Hell, therefore let it not grieve you to dye, to be actually and fully possest of glory.
Sirs, Some must die to be dammed, Therefore well may you be contented to die to be saved: Some must die to be actually and Fully possessed of Hell, Therefore let it not grieve you to die, to be actually and Fully possessed of glory.
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for the Lord hath set my feet upon both Mountains spoken of verse 29. Ebal, and Gerizim, the Mountains of Curses, and of blessings and that upon the Authority of two Scriptures.
for the Lord hath Set my feet upon both Mountains spoken of verse 29. Ebal, and Gerizim, the Mountains of Curses, and of blessings and that upon the authority of two Scriptures.
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The first speakes from the top of Ebal, the Mount of CURSING, and it is, 1 Cor. 16, 22. If any man love not the Lord Jesus, let him be Anathema, Maranatha:
The First speaks from the top of Ebal, the Mount of CURSING, and it is, 1 Cor. 16, 22. If any man love not the Lord jesus, let him be Anathema, Maranatha:
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And who must be so accursed? even whosoever loves not the Lord Jesus. Art thou out of love with Christ still, notwithstanding all that hath been spoken for him? And art thou resolved to continue so? then let thy Estate, thy Body, Soul, here, and hereafter;
And who must be so accursed? even whosoever loves not the Lord jesus. Art thou out of love with christ still, notwithstanding all that hath been spoken for him? And art thou resolved to continue so? then let thy Estate, thy Body, Soul, Here, and hereafter;
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and resolvest thou so to doe? Let all the Scriptures of God curse thee, let all the Saints and Angels of God curse thee, let all the Creatures of God curse thee, let the blessed mouth of God curse thee, let the blaspheming mouth of thine own Conscience curse thee;
and resolvest thou so to do? Let all the Scriptures of God curse thee, let all the Saints and Angels of God curse thee, let all the Creatures of God curse thee, let the blessed Mouth of God curse thee, let the blaspheming Mouth of thine own Conscience curse thee;
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But I had rather passe from these to those that love him, and so from Ebal to mount Gerizim, the mount of BLESSING, see Rev. 19.6, 7, 9. Allelujah, let us rejoyce and be glad,
But I had rather pass from these to those that love him, and so from Ebal to mount Gerizim, the mount of BLESSING, see Rev. 19.6, 7, 9. Alleluia, let us rejoice and be glad,
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Sins, Christ is ready now, if you be ready, truly blessed are you, for you are called to the Marriage, and to the Supper. If any soule among you, that have heard all that hath beene spoken, shall love Christs Spokesmen meane as they are, in the name of Prophets, blessed of God be that soule.
Sins, christ is ready now, if you be ready, truly blessed Are you, for you Are called to the Marriage, and to the Supper. If any soul among you, that have herd all that hath been spoken, shall love Christ Spokesmen mean as they Are, in the name of prophets, blessed of God be that soul.
If any soule shall account Christs Convictions, precious Oyntment, and his Termes, Righteousnesse, if it shall forsake Father and Mother, and all carnall Counsells,
If any soul shall account Christ Convictions, precious Ointment, and his Terms, Righteousness, if it shall forsake Father and Mother, and all carnal Counsels,
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if it shall take Christs yoak upon it, and his burthen, and his Cross daily, accounting them light because of love to Christ, and easie, as Jacob did his hard service out of love to Rachel:
if it shall take Christ yoke upon it, and his burden, and his Cross daily, accounting them Light Because of love to christ, and easy, as Jacob did his hard service out of love to Rachel:
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because it hath sinned, and willingly suffering, that it may be pollished, and fitted for Christs service, or truly desire so to doe, for ever blessed be that soule.
Because it hath sinned, and willingly suffering, that it may be polished, and fitted for Christ service, or truly desire so to do, for ever blessed be that soul.
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If it shall trust Christ with what it hath, and for what it is to receive, following him unto the Regeneration, untill it shall come unto his Kingdom, continuing stedfast till death,
If it shall trust christ with what it hath, and for what it is to receive, following him unto the Regeneration, until it shall come unto his Kingdom, Continuing steadfast till death,
THe second sort of Hinderances are positive, viz. The leaning-stocks that we take unto our selves on this side Christ, doe absolutely hinder us from leaning upon this beloved.
THe second sort of Hindrances Are positive, viz. The leaning-stocks that we take unto our selves on this side christ, do absolutely hinder us from leaning upon this Beloved.
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Which that I may with more advantage inquire into, I shall take up from my text, two farther previous Observations, which I think are evidently lodg'd in the bosome of this expression, Leaning on her Beloved.
Which that I may with more advantage inquire into, I shall take up from my text, two farther previous Observations, which I think Are evidently lodged in the bosom of this expression, Leaning on her beloved.
But now to Christlesse soules, there are many lovers and beloveds, Jer. 3.1. Thou hast played the harlot with many lovers, Hos. 2.7. She shall not find her lovers.
But now to Christless Souls, there Are many lovers and beloveds, Jer. 3.1. Thou hast played the harlot with many lovers, Hos. 2.7. She shall not find her lovers.
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A great number of lovers, an indefinite number of lovers, untill shee returne unto her first Husband; and therefore to others also there are Gods many, and Lords many, 1 Cor. 8.5. A second Observation is, That whatever is the soules beloved, that ever will be found the souls leaning-stock:
A great number of lovers, an indefinite number of lovers, until she return unto her First Husband; and Therefore to Others also there Are God's many, and lords many, 1 Cor. 8.5. A second Observation is, That whatever is the Souls Beloved, that ever will be found the Souls leaning-stock:
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what ever the soule loves best, on that it will be sure to lean most: this is a cleare intimation from the Text leaning on her beloved. So that if there be any thing that the soule loves more,
what ever the soul loves best, on that it will be sure to lean most: this is a clear intimation from the Text leaning on her Beloved. So that if there be any thing that the soul loves more,
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When a soule is converted, we must with admiration sing and say, Who is this that comes out of the wilderness leaning upon her beloved? but of others we may take up a lamentation, a Jeremies sad song,
When a soul is converted, we must with admiration sing and say, Who is this that comes out of the Wilderness leaning upon her Beloved? but of Others we may take up a lamentation, a Jeremies sad song,
and say, Who are all these that go farther and farther into the wilderness leaning upon their beloveds? And as for those that goe downe into Aegypt, they have multitudes of Reeds to leane upon, many Gods, and Lords many,
and say, Who Are all these that go farther and farther into the Wilderness leaning upon their beloveds? And as for those that go down into Egypt, they have Multitudes of Reeds to lean upon, many God's, and lords many,
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but when God calls his Sonnes out of Aegypt, then thus, saith the Lord that brought thee out of the Land of Aegypt, &c. thou shalt have none other Gods beside me.
but when God calls his Sons out of Egypt, then thus, Says the Lord that brought thee out of the Land of Egypt, etc. thou shalt have none other God's beside me.
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because the Apostle enumerating the more notorious sinnes of their unregeneracy, summes up all in this one word, abominable Idolatries: what were those? why? Lasciviousness, lusts, excess of Wine, revellings, drunkenness,
Because the Apostle enumerating the more notorious Sins of their unregeneracy, sums up all in this one word, abominable Idolatries: what were those? why? Lasciviousness, Lustiest, excess of Wine, revellings, Drunkenness,
and abominable Idolatries, Wines are the Drunkards Idols: Women the Wantons Idols: Prophaneness the Revellers Idol: Yea, every new lust, a new Lord; yea, a new God: as hee takes up new sin, he hath new dependances upon sinne, 1 Pet. 4.3.
and abominable Idolatries, Wines Are the Drunkards Idols: Women the Wantons Idols: Profaneness the Revellers Idol: Yea, every new lust, a new Lord; yea, a new God: as he Takes up new since, he hath new dependences upon sin, 1 Pet. 4.3.
Hence John writing to those, that 'tis to be thought were farre enough from gross Idolatry, concludes, Little Children keepe your selves from Idols. Amen. 1 Joh. 5.21.
Hence John writing to those, that it's to be Thought were Far enough from gross Idolatry, concludes, Little Children keep your selves from Idols. Amen. 1 John 5.21.
Now you can never keepe your selves from Idols, except you keepe your selves from sin. Sinne ever deales as Solomons strange wives, tempting first from the trusting in the true God, and next, to trusting in the false.
Now you can never keep your selves from Idols, except you keep your selves from since. Sin ever deals as Solomons strange wives, tempting First from the trusting in the true God, and next, to trusting in the false.
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Thirdly, As for the World. 'Tis plainly that which the worldling leans upon instead of God. Hence those known passages? Ephe. 5.5. The covetous man who is an Idolater, and Col. 3.5. Covetousnesse which is Idolatry, &c. That is;
Thirdly, As for the World. It's plainly that which the worldling leans upon instead of God. Hence those known passages? Ephes 5.5. The covetous man who is an Idolater, and Col. 3.5. Covetousness which is Idolatry, etc. That is;
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Fourthly, As for Selfe. The selfe-pleaser, that indulgeth his owne lustfull genius, his belly is his God, Phil. 3.19. The self-conceited, self-confident, and presumptuous sinner.
Fourthly, As for Self. The self-pleaser, that indulgeth his own lustful genius, his belly is his God, Philip 3.19. The self-conceited, self-confident, and presumptuous sinner.
and though many things be imported by them, yet must this be a chiefe one, that while Saints lean on Christ, as their one, and only Lord; these leane upon Sin, Satan, Mamnon, and themselves. Of these in their order.
and though many things be imported by them, yet must this be a chief one, that while Saints lean on christ, as their one, and only Lord; these lean upon since, Satan, Mammon, and themselves. Of these in their order.
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First Hinderance that doth in a positive way keepe off sinners from leaning upon Christ, is their leaning upon sin: for proof. See Psal. 52.7. This is the man that made not God his trust, but strengthned himself in his wickednesse.
First Hindrance that does in a positive Way keep off Sinners from leaning upon christ, is their leaning upon since: for proof. See Psalm 52.7. This is the man that made not God his trust, but strengthened himself in his wickedness.
What could be more expresse for both? sinners make their wickednesse their stay, and therefore it is that they make not God their staie, so Isai. 30.12. You trust in oppression, and perversnesse, and staie thereon:
What could be more express for both? Sinners make their wickedness their stay, and Therefore it is that they make not God their stay, so Isaiah 30.12. You trust in oppression, and perverseness, and stay thereon:
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or of his quietnesse and peace in the way of believing. 'Tis no wonder, if sinners can have Crutches in a sinne, that they neglect to seeke legges in a Saviour.
or of his quietness and peace in the Way of believing. It's no wonder, if Sinners can have Crutches in a sin, that they neglect to seek legs in a Saviour.
Now that sinners make sinne their leaning-stock, I shall give you a two-fold Conviction. 1. The charie, and carefull, and cordiall, hold that they keep of sin.
Now that Sinners make sin their leaning-stock, I shall give you a twofold Conviction. 1. The chary, and careful, and cordial, hold that they keep of since.
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Just as a lame man holds his Crutch, so doth a sinner his sinne. The head of it is bolstered, and how neare is it to his heart? There art that spiritually sow pillowes under their own and others arm-holes for wretched limping sinners to lean upon, Ezek. 13.18.
Just as a lame man holds his Crutch, so does a sinner his sin. The head of it is bolstered, and how near is it to his heart? There art that spiritually sow pillows under their own and Others armholes for wretched limping Sinners to lean upon, Ezekiel 13.18.
And the Apostle requires the Saints to hold that fast by which they may hold Christ fast, viz. Holy confidence, and the rejoycing of hope, Heb. 3.6. By which is evinced, that Christ and nothing else, is the Saints leaning-stock. So sinners have their lies in their right hand Isai. 44.20.
And the Apostle requires the Saints to hold that fast by which they may hold christ fast, viz. Holy confidence, and the rejoicing of hope, Hebrew 3.6. By which is evinced, that christ and nothing Else, is the Saints leaning-stock. So Sinners have their lies in their right hand Isaiah 44.20.
And this is a full Conviction, (your Consciences beare witnesse unto it) that sinne is the sinners leaning-stock, or that in the Prophets language, The wicked trust in their wickednesse, Isai. 47.10. It is strange that a man should dare to sinne, and then to trust in sin; but oh!
And this is a full Conviction, (your Consciences bear witness unto it) that sin is the Sinners leaning-stock, or that in the prophets language, The wicked trust in their wickedness, Isaiah 47.10. It is strange that a man should Dare to sin, and then to trust in since; but o!
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The reason which makes lame persons so loath to let their Crutches fall, is because they know that then they shall fall too. Did they not leane upon them whilest they stand, they would not be affraid of falling with them when they fall. Verily sirs,
The reason which makes lame Persons so loath to let their Crutches fallen, is Because they know that then they shall fallen too. Did they not lean upon them whilst they stand, they would not be afraid of falling with them when they fallen. Verily Sirs,
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If your Consciences beare you this witnesse, that the reason why you doe not let your sinfull Alehouse-maintaining, or Alehouse-keeping, or Cheating fall, is because you think that then you shall fall also; 'tis a plaine Conviction, that your sin is your leaning-stock. That of Diana 's silver-smiths, is a pregnant instance:
If your Consciences bear you this witness, that the reason why you do not let your sinful Alehouse-maintaining, or Alehouse-keeping, or Cheating fallen, is Because you think that then you shall fallen also; it's a plain Conviction, that your since is your leaning-stock. That of Diana is silversmiths, is a pregnant instance:
'twas a wicked craft that they had, and an hellish gain that they made, viz. by making instruments of abominable Idolatrie, to that cursed vanity of the Ephesians:
'twas a wicked craft that they had, and an hellish gain that they made, viz. by making Instruments of abominable Idolatry, to that cursed vanity of the Ephesians:
So say Sinners, how shall we live, if we leave sinning. We live by selling Malt, and then helping the Alehouses that have it from us to such Company as may again have it from them.
So say Sinners, how shall we live, if we leave sinning. We live by selling Malt, and then helping the Alehouses that have it from us to such Company as may again have it from them.
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sparing our Relations, and pressing others? How shall we bear up our Interest except we give some Countenance to every sort of men? Do you wonder the silver-Smiths were angry with Paul? why? his Doctrine went about to take away their livelyhood? Do you wonder a lame man should send a curse after you,
sparing our Relations, and pressing Others? How shall we bear up our Interest except we give Some Countenance to every sort of men? Do you wonder the silver-Smiths were angry with Paul? why? his Doctrine went about to take away their livelihood? Do you wonder a lame man should send a curse After you,
do you take Michahs Gods from him, (as Judg. 18.24.) and then do you ask him what he ailes? Do you go to take a sinners sin from him which is his prop, his pillar,
do you take Michah's God's from him, (as Judges 18.24.) and then do you ask him what he ails? Do you go to take a Sinners since from him which is his prop, his pillar,
& support? and then do you wonder that he rails on you, and reviles you? Why? he thinks you go the way to undoe him, he can neither stand, nor go without his sin;
& support? and then do you wonder that he rails on you, and reviles you? Why? he thinks you go the Way to undo him, he can neither stand, nor go without his since;
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The second Positive Hindrance that keeps lost soules from leaning to Christ, is their leaning to Satan. This is, I think, the fullest importance of that passage. Isa. 28.15. With Hell are we at agreement (that is by a Metonymy) with the Devills of hell) when the overflowing scourge passeth thorough, it shall not come unto us:
The second Positive Hindrance that keeps lost Souls from leaning to christ, is their leaning to Satan. This is, I think, the Fullest importance of that passage. Isaiah 28.15. With Hell Are we At agreement (that is by a Metonymy) with the Devils of hell) when the overflowing scourge passes through, it shall not come unto us:
(why? what shall secure them?) for we have made lies (that is Satan the Father of lies) our refuge, and under falshood (that is, under his temptations,
(why? what shall secure them?) for we have made lies (that is Satan the Father of lies) our refuge, and under falsehood (that is, under his temptations,
Satan wills and they work: Satan commands and they obey. As much as the Son leans to the Father for Counsel, and command in his Employments, so much do you, saith Christ, to Satan: for he is your Father, and his lusts yee will do;
Satan wills and they work: Satan commands and they obey. As much as the Son leans to the Father for Counsel, and command in his Employments, so much do you, Says christ, to Satan: for he is your Father, and his Lustiest ye will do;
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on whom else doth the subject depend in all his services, for his Commissions? He is the Prince that rules in the Children of disobedience. Eph. 2.2. It would seem a strange Expression, Rules in the Unruly Children. But it is a true expression;
on whom Else does the Subject depend in all his services, for his Commissions? He is the Prince that rules in the Children of disobedience. Ephesians 2.2. It would seem a strange Expression, Rules in the Unruly Children. But it is a true expression;
Now when a man hath made Covenants to do so much work for so much wages, unto whom doth he lean for payment but to him whom he covenanted to serve? You find Satan called the House-keeper amongst sinners, when a strong man arm'd keeps his House or Pallace, Mark. 3.27. and Luk. 11.21.
Now when a man hath made Covenants to do so much work for so much wages, unto whom does he lean for payment but to him whom he covenanted to serve? You find Satan called the Housekeeper among Sinners, when a strong man armed keeps his House or Palace, Mark. 3.27. and Luk. 11.21.
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Now to whom doe all the Souldiers in a Pallace of Defence, or servants in an House leane for their wages and pay; but to him that keeps the House, or the Pallace? And assuredly,
Now to whom do all the Soldiers in a Palace of Defence, or Servants in an House lean for their wages and pay; but to him that keeps the House, or the Palace? And assuredly,
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and because they are punctuall in performing whatever his Precepts have been to them, that he will also be as punctuall in whatever his promises have beene to them.
and Because they Are punctual in performing whatever his Precepts have been to them, that he will also be as punctual in whatever his promises have been to them.
THird Positive hinderance that keepes lost soules from leaning on Christ, is leaning upon the world. worldly Friends, Conveniences, Comforts, and Estates, &c. That worldlings doe so, I know not whether scriptures,
THird Positive hindrance that keeps lost Souls from leaning on christ, is leaning upon the world. worldly Friends, Conveniences, Comforts, and Estates, etc. That worldlings do so, I know not whither Scriptures,
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or our owne wretched experiences of our owne wretched hearts, doe most fully or frequently confirme, some trust in Chariots, some in Horses, Psal. 20.7. That is in worldly and carnall accommodations.
or our own wretched experiences of our own wretched hearts, do most Fully or frequently confirm, Some trust in Chariots, Some in Horses, Psalm 20.7. That is in worldly and carnal accommodations.
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So then as to warre or peace, strength in the former, or wealth in the latter, let the abundance be never so great, there is no trusting or leaning to either,
So then as to war or peace, strength in the former, or wealth in the latter, let the abundance be never so great, there is no trusting or leaning to either,
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or else he will hold to the one, (what's that but leaning?) and despise the other, (what meanes Christ by all this?) You cannot serve God and Mammon, so Isai. 31.1.
or Else he will hold to the one, (what's that but leaning?) and despise the other, (what means christ by all this?) You cannot serve God and Mammon, so Isaiah 31.1.
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Woe to them that stay on Horses, and trust in Chariots, because they are many, and horsemen, because they are strong, but looke not unto the holy one of Israel, nor seeke the Lord.
Woe to them that stay on Horses, and trust in Chariots, Because they Are many, and horsemen, Because they Are strong, but look not unto the holy one of Israel, nor seek the Lord.
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What can be plainer? let your Riches in peace, or Forces in warre, be never so augmented, the more you leane unto any of them, the lesse will you lean to Jesus Christ.
What can be plainer? let your Riches in peace, or Forces in war, be never so augmented, the more you lean unto any of them, the less will you lean to jesus christ.
First, Because it appeares that worldlings rise and fall, as the world riseth and falls: therefore it is evident, that the world is that they leane upon, Psal. 20.7. They lean on Chariots, they are down and fallen;
First, Because it appears that worldlings rise and fallen, as the world Riseth and falls: Therefore it is evident, that the world is that they lean upon, Psalm 20.7. They lean on Chariots, they Are down and fallen;
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They that have nothing but Chariots, &c. but men, and monies to trust unto, as their men fall, and monies faile, &c. so they fall, and their Spirits faile also;
They that have nothing but Chariots, etc. but men, and moneys to trust unto, as their men fallen, and moneys fail, etc. so they fallen, and their Spirits fail also;
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Again, though they said they were Gods, they shall die like men: and though their heart was set as the heart of God, when the world went with them; yet when the world goes against them, (as you call it) truly then their heart groweth like Nabals, dead within them, 1 Sam. 25.37. &c. If Worldlings did not leane upon the world, they would never thus rise and sinke with the world, as you daily see they doe.
Again, though they said they were God's, they shall die like men: and though their heart was Set as the heart of God, when the world went with them; yet when the world Goes against them, (as you call it) truly then their heart grows like Nabal's, dead within them, 1 Sam. 25.37. etc. If Worldlings did not lean upon the world, they would never thus rise and sink with the world, as you daily see they do.
2ly, 'Tis hence evident, that most leane upon the world, and not Christ, because the most can make (as they count) a better shift with the world, and without Christ, then with Christ, and without the world.
2ly, It's hence evident, that most lean upon the world, and not christ, Because the most can make (as they count) a better shift with the world, and without christ, then with christ, and without the world.
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Many Worldlings are convinced that they have much need of Christ, but they thinks also that they have more need of Mammon. Now this is evident, that which we can lest spare is our greatest leaning-stock: the last things a Creeple forgoes, shall be his Crutches; the can ill spare many other things,
Many Worldlings Are convinced that they have much need of christ, but they thinks also that they have more need of Mammon. Now this is evident, that which we can lest spare is our greatest leaning-stock: the last things a Creeple foregoes, shall be his Crutches; the can ill spare many other things,
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He was perswaded that Christ was to be leaned upon, and that he had need of support and succour from Jesus Christ, else why went he sorrowful away? Oh! but for all that, he could make better shift without Christ (of the two) then without the world, for he had great possessions: And now let the issue speake, which of these two, Christ or Mammon, was that which he finally leaned unto.
He was persuaded that christ was to be leaned upon, and that he had need of support and succour from jesus christ, Else why went he sorrowful away? Oh! but for all that, he could make better shift without christ (of the two) then without the world, for he had great possessions: And now let the issue speak, which of these two, christ or Mammon, was that which he finally leaned unto.
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as I find my master Jesus Christ speaking to, before, He spak (saith the text) unto certain that trusted in themselves. Luk. 18.9. I shall reduce to four heads what I shall say hereon.
as I find my master jesus christ speaking to, before, He spoke (Says the text) unto certain that trusted in themselves. Luk. 18.9. I shall reduce to four Heads what I shall say hereon.
1. It must needs be that leaning to our own Understandings, and to the carnal Counsells of our own unregenerate hearts must hinder us from leaning upon the Lord Christ.
1. It must needs be that leaning to our own Understandings, and to the carnal Counsels of our own unregenerate hearts must hinder us from leaning upon the Lord christ.
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This I shall evince both from clear Scripture-Testimony, as also from clear Scripture-Reason. Expresse is that passage, Prov. 3.5. Trust in the Lord with all thine heart, and lean not to thine own Understanding.
This I shall evince both from clear Scripture testimony, as also from clear Scriptural reason. Express is that passage, Curae 3.5. Trust in the Lord with all thine heart, and lean not to thine own Understanding.
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and if you will incline to the dictates of Gods spirit: you must disown the dictates of your own spirits: Therefore saith Wisdom, Pro. 22.17.19. Bow down thine Ear, and hear the words of the wise (not the voice of thine own heart) and apply thine heart unto my knowledge (not thine own knowledge) that thy trust may be in the Lord;
and if you will incline to the dictates of God's Spirit: you must disown the dictates of your own spirits: Therefore Says Wisdom, Pro 22.17.19. Bow down thine Ear, and hear the words of the wise (not the voice of thine own heart) and apply thine heart unto my knowledge (not thine own knowledge) that thy trust may be in the Lord;
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Our own understandings, when most corrupted, can make known unto us to lean to carnall Confidences, and sensible supports: but it is onely the wisdom of the Lord that can make known unto us to trust in the Lord.
Our own understandings, when most corrupted, can make known unto us to lean to carnal Confidences, and sensible supports: but it is only the Wisdom of the Lord that can make known unto us to trust in the Lord.
and upon inquiry, one saith in one thing, another in another, the best of them say, that virtue is the way to that felicity; which yet they define not according to the Scripture-notion of it,
and upon inquiry, one Says in one thing, Another in Another, the best of them say, that virtue is the Way to that felicity; which yet they define not according to the Scripture notion of it,
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And who amongst the wisest of them ever pointed at a Jesus, as did that Heaven-taught John Baptist. Io. 1.9. Behold the Lamb of God that taketh away the sins of the World.
And who among the Wisest of them ever pointed At a jesus, as did that heaven-taught John Baptist. Io. 1.9. Behold the Lamb of God that Takes away the Sins of the World.
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Nay, how was it possible they should so do? When Scripture saith expressly, that the Lord hath hid the mysteries of the Kingdom of Heaven from the wise, and prudent of the World, as Mat. 11.25. and as expressly, that this is one of the great Mysteries of Godlinesse, that Christ should be believed on in the world. 1 Tim. 3.16. that is, that any soule should lean for salvation to the righteousnesse of another. 1 Cor. 2.14. The naturall man receives not the things of the spirit of God, for they are foolishnesse unto him. 1 Cor. 3.19. Even as the wisdom of this world is foolishnesse with God.
Nay, how was it possible they should so do? When Scripture Says expressly, that the Lord hath hid the Mysteres of the Kingdom of Heaven from the wise, and prudent of the World, as Mathew 11.25. and as expressly, that this is one of the great Mysteres of Godliness, that christ should be believed on in the world. 1 Tim. 3.16. that is, that any soul should lean for salvation to the righteousness of Another. 1 Cor. 2.14. The natural man receives not the things of the Spirit of God, for they Are foolishness unto him. 1 Cor. 3.19. Even as the Wisdom of this world is foolishness with God.
What's that to mee? (saith thy reason) how good another is, what can I be the better? Or how is it possible that the dying of one man (above sixteen hundred yeares agoe) shall save so many as expect salvation by it now? And thus doe poor hearts often reason themselves from trusting in Christ.
What's that to me? (Says thy reason) how good Another is, what can I be the better? Or how is it possible that the dying of one man (above sixteen hundred Years ago) shall save so many as expect salvation by it now? And thus do poor hearts often reason themselves from trusting in christ.
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and (as we speak of some that they will save their jest though they lose their friend ) this over-wise woman had in making her jests almost unhappily lost her Saviour, but Christ would not so lose her.
and (as we speak of Some that they will save their jest though they loose their friend) this overwise woman had in making her jests almost unhappily lost her Saviour, but christ would not so loose her.
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Now what is the great Gospel-Law? why, This is his Commandement that we should believe on the Lord Jesus, 1 Joh. 3, 23. To this Commandement the Carnall mind neither is, nor can be subject: Lean upon the Lord Jesus.
Now what is the great Gospel law? why, This is his Commandment that we should believe on the Lord jesus, 1 John 3, 23. To this Commandment the Carnal mind neither is, nor can be Subject: Lean upon the Lord jesus.
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Tell mee what say your Carnall minds unto this Commandement? It is obvious to every observant eye, that there is not any Commandement of the Law that is more repugnant to Carnall reason, then this Law of the Gospel, and Carnall reason unto it.
Tell me what say your Carnal minds unto this Commandment? It is obvious to every observant eye, that there is not any Commandment of the Law that is more repugnant to Carnal reason, then this Law of the Gospel, and Carnal reason unto it.
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and that was somewhat like the first Commandement: and upon a Deus est colendus, and that is somewhat like the second Command: They also could account vowes and oaths sacred, &c. and that was something like the third Commandement; they had some superstitious feasts in semblance of the fourth, and as for the second Table of Commandements, Honor Parents, kill not, whore not, steal not, lie not, they could all with open mouth declaim in that Language,
and that was somewhat like the First Commandment: and upon a Deus est colendus, and that is somewhat like the second Command: They also could account vows and Oaths sacred, etc. and that was something like the third Commandment; they had Some superstitious feasts in semblance of the fourth, and as for the second Table of commandments, Honour Parents, kill not, whore not, steal not, lie not, they could all with open Mouth declaim in that Language,
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But as for this Commandement they were so far from finding it out themselves, and the best of them despisingly called the Christians Credentes; as if their faith were their absurdity, wheras God calls all such unreasonable or absurd that have not Faith. 2 Thes. 3.2.
But as for this Commandment they were so Far from finding it out themselves, and the best of them despisingly called the Christians believers; as if their faith were their absurdity, whereas God calls all such unreasonable or absurd that have not Faith. 2 Thebes 3.2.
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And thus they made a mock at Jesus, and that was the very Object of their despightfull and Opprobrious Opposition, which wee know to bee the onely way of our salvation, viz. Leaning upon the Beloved.
And thus they made a mock At jesus, and that was the very Object of their despiteful and Opprobrious Opposition, which we know to be the only Way of our salvation, viz. Leaning upon the beloved.
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Thus their Wisdome made them mockers, and their mocking made their Bonds of unbeliefe so strong (as God threatneth, Isa. 28.22.) that nothing was found a more very Enemy to primitive Christianity, than that self-taught Reason, and Heathenish Philosophy. So then it is not onely the foolishnesse of our heats,
Thus their Wisdom made them mockers, and their mocking made their Bonds of unbelief so strong (as God threatens, Isaiah 28.22.) that nothing was found a more very Enemy to primitive Christianity, than that self-taught Reason, and Heathenish Philosophy. So then it is not only the foolishness of our heats,
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but the wisdom of our hearts also that flyes in the very face of Gospell-truth, and cryes out as Joh. 3.4. How can these things be? Therefore the spirit saith not, that the World through foolishnesse knew not God:
but the Wisdom of our hearts also that flies in the very face of Gospel truth, and cries out as John 3.4. How can these things be? Therefore the Spirit Says not, that the World through foolishness knew not God:
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But after that the World through wisdom knew not God, it pleased God that by the foolishnesse of preaching, to save them that believe. 1 Cor. 1.21. Whence it is evident, that as there is nothing that sets it selfe more directly against the Knowledge of Christ then the Carnall, Worldly, Naturall mans wisdom:
But After that the World through Wisdom knew not God, it pleased God that by the foolishness of preaching, to save them that believe. 1 Cor. 1.21. Whence it is evident, that as there is nothing that sets it self more directly against the Knowledge of christ then the Carnal, Worldly, Natural men Wisdom:
SEcond leaning to our Carnall Wills must needs hinder us from leaning upon the Lord Jesus. See Isa. 30.15. The Lord the holy One of Israel said, In returning and Rest you shall be saved this is the voice of Gods spirit to them:
SEcond leaning to our Carnal Wills must needs hinder us from leaning upon the Lord jesus. See Isaiah 30.15. The Lord the holy One of Israel said, In returning and Rest you shall be saved this is the voice of God's Spirit to them:
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16. They cast aside the stay that the Lord tenders them, and this is the Reason, they lean to their own Wills. Thus did those Brethren in iniquity, Simeon and Levi; they had no advice from their Father,
16. They cast aside the stay that the Lord tenders them, and this is the Reason, they lean to their own Wills. Thus did those Brothers in iniquity, Simeon and Levi; they had no Advice from their Father,
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So that whatever carnall reason represents to the Will as fit to be Confided in, be it Sin or Self, or Satan, or the World, that the Will cleaves unto:
So that whatever carnal reason represents to the Will as fit to be Confided in, be it since or Self, or Satan, or the World, that the Will cleaves unto:
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So that if the light that be in thee be darknesse, if the very understanding be a blind guide, what shall keep up the blind Will from falling into the ditch? Lean not to thine own Understanding:
So that if the Light that be in thee be darkness, if the very understanding be a blind guide, what shall keep up the blind Will from falling into the ditch? Lean not to thine own Understanding:
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and that of the forbidden tree, then she desires it to make her wise. Gen. 3.6. her Reason leave upon the Serpents Counsell, and her desire hangs upon the dictates of her reason:
and that of the forbidden tree, then she Desires it to make her wise. Gen. 3.6. her Reason leave upon the Serpents Counsel, and her desire hangs upon the dictates of her reason:
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If the Worldling did not think it better to gather treasure to himself, hee would be richer towards God. In all cases where the Will closeth, the Understanding (I judge) approveth either, that it is good (though it be evill) or at least (as we say pro hic & nunc ) good for thee at this time,
If the Worldling did not think it better to gather treasure to himself, he would be Richer towards God. In all cases where the Will closeth, the Understanding (I judge) approveth either, that it is good (though it be evil) or At least (as we say Pro hic & nunc) good for thee At this time,
That they cal evil good, and good evil, and put bitter for sweet, and sweet for bitter: wherein I suppose he relates to the acts of the Will closing with this,
That they call evil good, and good evil, and put bitter for sweet, and sweet for bitter: wherein I suppose he relates to the acts of the Will closing with this,
and refusing that, accepting this as good and sweet, and rejecting that as Evil and bitter: and the reason is that in the middle of the Verse, viz. they put light for darknesse, and darknesse for light;
and refusing that, accepting this as good and sweet, and rejecting that as Evil and bitter: and the reason is that in the middle of the Verse, viz. they put Light for darkness, and darkness for Light;
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which must be judg'd the act of the Understanding. When the dark and corrupt Reason mistakes an Evil, and calls it good (as nothing is more frequent with the unconverted) then the Will followes it,
which must be judged the act of the Understanding. When the dark and corrupt Reason mistakes an Evil, and calls it good (as nothing is more frequent with the unconverted) then the Will follows it,
though it be Evil, and closeth with it, as if it were good. Therefore leaning to self-will cannot but bee as very an Obstruction to this leaning upon the Lord, as leaning to thy own understanding before spoken of:
though it be Evil, and closeth with it, as if it were good. Therefore leaning to self-will cannot but be as very an Obstruction to this leaning upon the Lord, as leaning to thy own understanding before spoken of:
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because it is the selfe same hindrance onely improved to a farther height, and strengthned by a farther Act of the soul exerted by self-Will in pursuance of self-wisdom. And
Because it is the self same hindrance only improved to a farther height, and strengthened by a farther Act of the soul exerted by self-Will in pursuance of self-wisdom. And
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Now who sees not how directly this opposeth our leaning upon the Lord? for when we should revolve our Wills, yea, our whole souls and affairs into the Lords will ultimately, and acquiesce there;
Now who sees not how directly this Opposeth our leaning upon the Lord? for when we should revolve our Wills, yea, our Whole Souls and affairs into the lords will ultimately, and acquiesce there;
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we revolve all into our own, and thus whilest we will flee upon horses (as Isa. 30.16.) and ride upon the swift: and will die (as Ezek. 18.31.) and will not come to Christ, that we might have life (as Ioh. 5.) 40. and all because we will, and will not, we will swear, because we will swear:
we revolve all into our own, and thus whilst we will flee upon Horses (as Isaiah 30.16.) and ride upon the swift: and will die (as Ezekiel 18.31.) and will not come to christ, that we might have life (as John 5.) 40. and all Because we will, and will not, we will swear, Because we will swear:
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and will not take paines to hear the word, or sanctifie the Lords day; or pray with fervency, or watch our own hearts with diligence, because we will not.
and will not take pains to hear the word, or sanctify the lords day; or pray with fervency, or watch our own hearts with diligence, Because we will not.
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We make our wills our Gods, and no wonder, (then that they are our leaning stocks) and therefore saith the Scripture, 1 Sam. 15.23. Stubbornnesse is Idolatry. What can the high and holy one say more then this? (nay, some have dared to question whether he can say so much I will have mercy because I will have mercy, and I will not have mercy on an Esau, because I will not;
We make our wills our God's, and no wonder, (then that they Are our leaning stocks) and Therefore Says the Scripture, 1 Sam. 15.23. Stubbornness is Idolatry. What can the high and holy one say more then this? (nay, Some have dared to question whither he can say so much I will have mercy Because I will have mercy, and I will not have mercy on an Esau, Because I will not;
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Hee that hath said, Be not over-much wise, hath also said, Be not over-much Righteous. 'Tis spoken of a wisdom and righteousnes by which thou destroyest thy self, Eccl. 7.16. therefore 'tis self-wisdom and self-righteousnesse.
He that hath said, Be not overmuch wise, hath also said, Be not overmuch Righteous. It's spoken of a Wisdom and righteousness by which thou destroyest thy self, Ecclesiastes 7.16. Therefore it's self-wisdom and self-righteousness.
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Why? what is that which shall hinder faith? It followes ver. 9. He spake immediately a parable unto certain, that trusted in themselves, that they were righteous; When he cometh;
Why? what is that which shall hinder faith? It follows for. 9. He spoke immediately a parable unto certain, that trusted in themselves, that they were righteous; When he comes;
he shall find on the Earth so many trusting in themselves, that they are Righteous, that he shall find but few trusting in the Lord, that they may be Righteous:
he shall find on the Earth so many trusting in themselves, that they Are Righteous, that he shall find but few trusting in the Lord, that they may be Righteous:
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They were ignorant of Gods Righteousness, and did establish their own Righteousness, these are link'd together, I have seen some Country youth (that never was in any Populous and Gentile City or Towne) trickt up with a new suite of Cloaths, and a few gay Ribbons;
They were ignorant of God's Righteousness, and did establish their own Righteousness, these Are linked together, I have seen Some Country youth (that never was in any Populous and Gentile city or Town) tricked up with a new suit of Clothes, and a few gay Ribbons;
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His own sprucenesse hath kept him ignorant of the transcendent Riches and splendor of Rayment in other places, which when once he comes to see, he is easily convinced that he knew not what belonged to good Cloaths before. So the self-righteous;
His own spruceness hath kept him ignorant of the transcendent Riches and splendour of Raiment in other places, which when once he comes to see, he is Easily convinced that he knew not what belonged to good Clothes before. So the self-righteous;
Ah! but when they are once come to Jerusalem, the City of the living God, the place of Concourse, unto holy Saints and glorious Angels, never did they see the thousandth part of that disproportion between the glittering of a tinsell Ribbon,
Ah! but when they Are once come to Jerusalem, the city of the living God, the place of Concourse, unto holy Saints and glorious Angels, never did they see the thousandth part of that disproportion between the glittering of a tinsel Ribbon,
and the sparkling of a Diamond in a set of Gold, which they now behold betwixt self-righteousnesse and the righteousnesse of the Saints which is by Jesus Christ.
and the sparkling of a Diamond in a Set of Gold, which they now behold betwixt self-righteousness and the righteousness of the Saints which is by jesus christ.
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and unrighteous Publicans to come to Christs righteousnesse, that had none of their owne, then the Pharisees that had one already, Saith Christ to the Pharisees, Mat. 21.32. John came to you in the way of righteousness, and you believed him not, but the harlots and Publicans believed him.
and unrighteous Publicans to come to Christ righteousness, that had none of their own, then the Pharisees that had one already, Says christ to the Pharisees, Mathew 21.32. John Come to you in the Way of righteousness, and you believed him not, but the harlots and Publicans believed him.
Thirdly, If self-righteousnesse must needs meet with Christs, as long as it is able to stand, it will be sure to fight for it. Rom. 10.3. they establish their own righteousness, and have not submitted to the righteousness of God.
Thirdly, If self-righteousness must needs meet with Christ, as long as it is able to stand, it will be sure to fight for it. Rom. 10.3. they establish their own righteousness, and have not submitted to the righteousness of God.
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When the strong man arm'd keeps his Palace, hee is the stronger for this that his goods are in peace. Luk. 11.21. What peace so long as his spirituall whoredoms remain? Why? yes.
When the strong man armed keeps his Palace, he is the Stronger for this that his goods Are in peace. Luk. 11.21. What peace so long as his spiritual whoredoms remain? Why? yes.
A self-peace spun out of the bowels of self-righteousnesse: as true righteousness is the ground of reall peace, so is counterfeit-righteousness of false peace:
A self-peace spun out of the bowels of self-righteousness: as true righteousness is the ground of real peace, so is counterfeit-righteousness of false peace:
and this peace is that which arms Satan to keep garrison in the soul. Therefore the Lord yoaks trusting in self-righteousness, with committing iniquity Ezek. 33.13. Lastly, Leaning to the length of our own lives will bee exceeding ready to hinder us from leaning upon the Beloved.
and this peace is that which arms Satan to keep garrison in the soul. Therefore the Lord yokes trusting in self-righteousness, with committing iniquity Ezekiel 33.13. Lastly, Leaning to the length of our own lives will be exceeding ready to hinder us from leaning upon the beloved.
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But while you read in one scripture of some that put the evill day far from them (as Amos 6.3.) 'tis no wonder that you read in others, that some there are that say unto God, Depart from us (as Job 21.14.) or that Christ should come to his own (according to the flesh) and they not receive him, (as Joh. 1.11. You have a notable passage, Isa. 57.10. Thou hast found thy life of thine hand, therefore thou hast not grieved.
But while you read in one scripture of Some that put the evil day Far from them (as Amos 6.3.) it's no wonder that you read in Others, that Some there Are that say unto God, Depart from us (as Job 21.14.) or that christ should come to his own (according to the Flesh) and they not receive him, (as John 1.11. You have a notable passage, Isaiah 57.10. Thou hast found thy life of thine hand, Therefore thou hast not grieved.
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as in time of health and prosperity, &c. but now in sicknesse they foolishly think (yet is there something in it) that their lives are in the Physitians hand,
as in time of health and Prosperity, etc. but now in sickness they foolishly think (yet is there something in it) that their lives Are in the Physicians hand,
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When our tacklings have been loosed, and we could not well strengthen the Mast; oh! how fain would we all of us then have had an Interest in this Beloved,
When our tacklings have been loosed, and we could not well strengthen the Mast; o! how fain would we all of us then have had an Interest in this beloved,
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All this have I spoken to you for the self same end that those sad providences spake to Paul and his companions. 2 Cor. 1.9. That you might not trust in your selves, but in God.
All this have I spoken to you for the self same end that those sad providences spoke to Paul and his Sodales. 2 Cor. 1.9. That you might not trust in your selves, but in God.
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Trusting to self, and trusting to God, leaning upon self, and leaning upon the Beloved are as very Opposits as light and darkness, as Hell and Heaven:
Trusting to self, and trusting to God, leaning upon self, and leaning upon the beloved Are as very Opposites as Light and darkness, as Hell and Heaven:
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By this time (I hope) I have spared my self a labour, as to any set opposition of such Considerations as might disswade you from leaning on your selves:
By this time (I hope) I have spared my self a labour, as to any Set opposition of such Considerations as might dissuade you from leaning on your selves:
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Souls consider, how foolish and unwise a thing it is to lean to your own (naturall, carnall, unrenewed) Understandings, which are both foolishness with, and Emnity against the Lord:
Souls Consider, how foolish and unwise a thing it is to lean to your own (natural, carnal, unrenewed) Understandings, which Are both foolishness with, and Enmity against the Lord:
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Consider, how desperate a thing it is to lean to your own unsanctified and unregenerate Wills, which you have seen by scripture-light to be both Rebellion against the Lord,
Consider, how desperate a thing it is to lean to your own unsanctified and unregenerate Wills, which you have seen by Scripture light to be both Rebellion against the Lord,
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Consider how vain a thing it is, to lean to your lives, and so not unto the Lord, which are at all times (as you are forced to confesse at some times) (not in your hands,
Consider how vain a thing it is, to lean to your lives, and so not unto the Lord, which Are At all times (as you Are forced to confess At Some times) (not in your hands,
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God proves this to your Eares, to your Eyes, to your hearts, in your Husbands, Wives, Children, dearest Relations, sometimes every other day to one of you or other;
God Proves this to your Ears, to your Eyes, to your hearts, in your Husbands, Wives, Children, dearest Relations, sometime every other day to one of you or other;
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I shall onely speake three other words, to beat off your elbowes from those three other leaning-stocks, viz Sinne, Satan, and the World; and then I shall by the help of my Lord,
I shall only speak three other words, to beatrice off your elbows from those three other leaning-stocks, videlicet Sin, Satan, and the World; and then I shall by the help of my Lord,
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If the Crutch in his right hand be a sinne, let Isaiah speake whether the Crutch in his right hand be not a lie, Isai. 44.20. They that follow after sin, follow after leasing;
If the Crutch in his right hand be a sin, let Isaiah speak whither the Crutch in his right hand be not a lie, Isaiah 44.20. They that follow After since, follow After leasing;
And therefore 'tis not strange that they that doe so, should be therefore branded to love vanitie, Psal. 4.2. What foole so foolish, as to trust a known lyar, especially in a known lye? And yet alas!
And Therefore it's not strange that they that do so, should be Therefore branded to love vanity, Psalm 4.2. What fool so foolish, as to trust a known liar, especially in a known lie? And yet alas!
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A poore thing, you'l say, for an House to lean upon, when all it's support is in very deed, by leaning on the House: Take but downe the House, and you need not take downe the Cobweb. My Brethren,
A poor thing, You'll say, for an House to lean upon, when all it's support is in very deed, by leaning on the House: Take but down the House, and you need not take down the Cobweb. My Brothers,
and yet read, Isai. 59.4, 5. They trust in vanitie (there's my charge against sinners) they speak lies, conceiving mischiefe, and bring forth iniquitie:
and yet read, Isaiah 59.4, 5. They trust in vanity (there's my charge against Sinners) they speak lies, conceiving mischief, and bring forth iniquity:
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It's sad that so many cleanly and houswisely for the world, that cannot indure Spider or Cobweb in their Houses, should to freely suffer both in their hearts,
It's sad that so many cleanly and houswisely for the world, that cannot endure Spider or Cobweb in their Houses, should to freely suffer both in their hearts,
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down with Satan and Sinne too, and instead of danger, i'le warrant thee decency, and that thy soule shall become a Temple for the Holy Ghost to dwell in.
down with Satan and Sin too, and instead of danger, I'll warrant thee decency, and that thy soul shall become a Temple for the Holy Ghost to dwell in.
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when in very deed it is thy sinne that cannot be, or subsist without thee, know from the mouth of the Lord, Job 8.14. That thy hope shall be cut off, because thy trust is a Spiders web.
when in very deed it is thy sin that cannot be, or subsist without thee, know from the Mouth of the Lord, Job 8.14. That thy hope shall be Cut off, Because thy trust is a Spiders web.
When a man flees the judgements of the Lord, and leanes to his sinne, untill the guilt and horror thereof meet him, he is compared to a man fleeing from a Lyon, and going into the House, and leaning his hand on the wall, and a Serpent bites him, Amos 5.19. 2ly, The harder you leane upon sin now, the heavier will sin lie upon you another day.
When a man flees the Judgments of the Lord, and leans to his sin, until the guilt and horror thereof meet him, he is compared to a man fleeing from a lion, and going into the House, and leaning his hand on the wall, and a Serpent bites him, Amos 5.19. 2ly, The harder you lean upon since now, the Heavier will since lie upon you Another day.
if once you be thus deceived by sinne, sinne will be servant no longer, but you shall be presently found serving divers lusts and pleasures, Tit. 3.3. 2ly, In the condemning power of it.
if once you be thus deceived by sin, sin will be servant no longer, but you shall be presently found serving diverse Lustiest and pleasures, Tit. 3.3. 2ly, In the condemning power of it.
and condemnation sinne will be sure to lay upon you afterwards. You will finde Scripture more expresse to this pupose, then you willingly would have it.
and condemnation sin will be sure to lay upon you afterwards. You will find Scripture more express to this purpose, then you willingly would have it.
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I shall give you but one proofe, and thinke that enough, Isai. 30.12.13. Thus saith the holy One of Israel, because you trust in perversenesse, and staie thereupon,
I shall give you but one proof, and think that enough, Isaiah 30.12.13. Thus Says the holy One of Israel, Because you trust in perverseness, and stay thereupon,
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and then (as Hos. 10.3. What should a King do unto us? so) what should God do unto him? What will he doe? why he tells you, Hos. 4.17. Ephraim is joyned unto Idols, let him alone.
and then (as Hos. 10.3. What should a King do unto us? so) what should God do unto him? What will he do? why he tells you, Hos. 4.17. Ephraim is joined unto Idols, let him alone.
When men are joyned to sinne, that is, hold sin as hard, as sinne holds them, and stick unto sinne as close as sinne sticks unto them: God will say, (and they had as good he should say any thing) let such a soul alone.
When men Are joined to sin, that is, hold since as hard, as sin holds them, and stick unto sin as close as sin sticks unto them: God will say, (and they had as good he should say any thing) let such a soul alone.
and I the Lord will presse hard upon thee with mine owne hand of wrath, and will not spare, because thou didst leane hard upon thy sinne, and sparedst not;
and I the Lord will press hard upon thee with mine own hand of wrath, and will not spare, Because thou didst lean hard upon thy sin, and sparedst not;
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1. If Sin be the web, Satan is the Spider. If Sin be the lie, Satan 's the lyer; and which of these is to be leaned unto? As for Satan, he was a lyer from the beginning, he hath continued a lyer, ever since;
1. If since be the web, Satan is the Spider. If since be the lie, Satan is the liar; and which of these is to be leaned unto? As for Satan, he was a liar from the beginning, he hath continued a liar, ever since;
Wilt thou trust him, because his strength is great? I may much more say so to thy soule concerning Satan. Are we ever the more confident in our Adversaries,
Wilt thou trust him, Because his strength is great? I may much more say so to thy soul Concerning Satan. are we ever the more confident in our Adversaries,
Or dost thou thinke that he will lay downe his Emnity, because he takes up a flattery? Let the wise Man counsell thee, Prov. 26.24, 25. He that hateth dissembleth with his lips,
Or dost thou think that he will lay down his Enmity, Because he Takes up a flattery? Let the wise Man counsel thee, Curae 26.24, 25. He that hates dissembleth with his lips,
Thirdly, You say of knavish Customers, the more you trust them, the more they trouble you; and the more they have of your Confidence, the more you have of their Companie; the way to be rid of them, is to give them no Credit,
Thirdly, You say of knavish Customers, the more you trust them, the more they trouble you; and the more they have of your Confidence, the more you have of their Company; the Way to be rid of them, is to give them no Credit,
Trust him lesse, and hee will trouble you lesse. In this sort resist him, and in that sort he will flee from you, Jam, 4.7. Lastly, Lean unto Satan, and farewell all confederacy and correspondence with the Lord.
Trust him less, and he will trouble you less. In this sort resist him, and in that sort he will flee from you, Jam, 4.7. Lastly, Lean unto Satan, and farewell all confederacy and correspondence with the Lord.
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for there's no reconciling Christ and Belial. Thus resting on the Lord, and covenanting with Hell, are made termes of fullest opposition, Isai. 28.12, 15. CHAP. XXIV. Disswasives from leaning upon the World amplified.
for there's no reconciling christ and Belial. Thus resting on the Lord, and covenanting with Hell, Are made terms of Fullest opposition, Isaiah 28.12, 15. CHAP. XXIV. Dissuasives from leaning upon the World amplified.
yet is the first Adam, yea, and all his posterity a sad and sufficient proofe of the slender performance. Much after the same sort doth the World pay what it promiseth. Therefore as Job 15.31. Let not him that is deceived trust in Vanity, for Vanity shall be his recompence.
yet is the First Adam, yea, and all his posterity a sad and sufficient proof of the slender performance. Much After the same sort does the World pay what it promises. Therefore as Job 15.31. Let not him that is deceived trust in Vanity, for Vanity shall be his recompense.
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Have you not often found this to be true of the World, you very Men of the World? Is not an high degree in the world a lye, even as a low degree is vanity? Read Psal. 62.9.
Have you not often found this to be true of the World, you very Men of the World? Is not an high degree in the world a lie, even as a low degree is vanity? Read Psalm 62.9.
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First, Lean not to the Men of the World. Jer. 17.5. Cursed be the man that trusteth in man, or maketh flesh his Arm. 2ly. Lean not to the Things of the World. Charge them that be rich in this world, that they trust not in riches. 1 Tim. 6.17. True may you say, men are not to be lean'd to, in whom we have no interest, but such a man is my friend, my Brother.
First, Lean not to the Men of the World. Jer. 17.5. Cursed be the man that Trusteth in man, or makes Flesh his Arm. 2ly. Lean not to the Things of the World. Charge them that be rich in this world, that they trust not in riches. 1 Tim. 6.17. True may you say, men Are not to be leaned to, in whom we have no Interest, but such a man is my friend, my Brother.
First, Lean not to the men of the World, no not to the Ablest, the Strongest, the Greatest that is in the World. Isa. 31.1. Wo be to them, That stay on horses, and trust in Chariots, because they are many, and in Horsmen, because they are very strong, Psal. 146.3. Put not your trust in Princes, nor in the Son of man, in whom there is no help.
First, Lean not to the men of the World, no not to the Ablest, the Strongest, the Greatest that is in the World. Isaiah 31.1. Woe be to them, That stay on Horses, and trust in Chariots, Because they Are many, and in Horsemen, Because they Are very strong, Psalm 146.3. Put not your trust in Princes, nor in the Son of man, in whom there is no help.
Trust not in Riches, boast not of them; lean not to them, no, not to the multitude of your Riches. Psa. 49.6. If riches encrease, set not your hearts upon them. Isa. 62.10. That is, lean not unto them, for though wee ought not to set our loves upon them, and that may be there forbidden;
Trust not in Riches, boast not of them; lean not to them, no, not to the multitude of your Riches. Psa. 49.6. If riches increase, Set not your hearts upon them. Isaiah 62.10. That is, lean not unto them, for though we ought not to Set our loves upon them, and that may be there forbidden;
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yet I believe the speciall meaning is, that we should not repose the trust of our hearts in them, which I gather both from what goes before both in the eighth and ninth Verses, Trust in him at all times;
yet I believe the special meaning is, that we should not repose the trust of our hearts in them, which I gather both from what Goes before both in the eighth and ninth Verses, Trust in him At all times;
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And yet wherewithall shall I disswade you, worldlings, from leaning to the World? Consider, there is but little in all the World for your support, should you lean upon it.
And yet wherewithal shall I dissuade you, worldlings, from leaning to the World? Consider, there is but little in all the World for your support, should you lean upon it.
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therefore how improper an Object are Carnall things? How unapt a leaning stock is a fleshly Arm for a spiritual hand? God saith, that he spake like a fool, that said, Soul take thine ease, or rest O soul,
Therefore how improper an Object Are Carnal things? How unapt a leaning stock is a fleshly Arm for a spiritual hand? God Says, that he spoke like a fool, that said, Soul take thine ease, or rest Oh soul,
Luk. 12.19, 20. If he had said, heres a table to refresh my body, heres a bed to refresh my bones, it had not been such height of folly; But soul, take thine ease!
Luk. 12.19, 20. If he had said, heres a table to refresh my body, heres a Bed to refresh my bones, it had not been such height of folly; But soul, take thine ease!
this was the foolishnesse, and perhaps is thine. David was wiser then so, Psa. 141.8. O God, the Lord, in thee do I trust, leave not my soul destitute.
this was the foolishness, and perhaps is thine. David was Wiser then so, Psa. 141.8. Oh God, the Lord, in thee do I trust, leave not my soul destitute.
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But as for the beloved, lean on him; for as he was, so he abides, and so shall he abide for ever. So Psa. 18.2. The Lord is my Rock, in whom I will trust, the Lord is my high Tower.
But as for the Beloved, lean on him; for as he was, so he abides, and so shall he abide for ever. So Psa. 18.2. The Lord is my Rock, in whom I will trust, the Lord is my high Tower.
and his confidence comes marching in the middle. Among all things made by the Art of man, nothing is more durable, certain, stable, then a Tower of Defence.
and his confidence comes marching in the middle. Among all things made by the Art of man, nothing is more durable, certain, stable, then a Tower of Defence.
They that labour for Carnall, or for wicked things lay out their labour for that which satisfieth not. Isa. 55.2. and therefore they that lean upon them, shall never have any satisfying support from them.
They that labour for Carnal, or for wicked things lay out their labour for that which Satisfieth not. Isaiah 55.2. and Therefore they that lean upon them, shall never have any satisfying support from them.
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Which of you are more satisfied with your thousands then you were, when you were worth but hundreds? who of you saith, I have enough to sit down upon, and to rest fully contented with? A Saint may say to another, as Jacob, Gen. 33.11. I have enough my Brother, yea, I have all NONLATINALPHABET for I have the beloved, who filleth all in al. Eph. 1.23.
Which of you Are more satisfied with your thousands then you were, when you were worth but hundreds? who of you Says, I have enough to fit down upon, and to rest Fully contented with? A Saint may say to Another, as Jacob, Gen. 33.11. I have enough my Brother, yea, I have all for I have the Beloved, who fills all in all Ephesians 1.23.
yea, they tire themselves on their beds of rest whereon they lean; and this their way is their folly, and yet their posterity approves their sayings. Fourthly, And lastly, Unserviceable.
yea, they tire themselves on their Beds of rest whereon they lean; and this their Way is their folly, and yet their posterity approves their sayings. Fourthly, And lastly, Unserviceable.
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for Riches profit not in the day of wrath, (but Righteousnesse delivers from death) Pro. 11.4. In daies of health, & peace and prosperity, when thou art able to help thy self & friends, thou hast many that are willing to help thee:
for Riches profit not in the day of wrath, (but Righteousness delivers from death) Pro 11.4. In days of health, & peace and Prosperity, when thou art able to help thy self & Friends, thou hast many that Are willing to help thee:
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yea, a very present help, therefore let him be thy present refuge, and thy very strength, as Psa. 46.1. Remember thine owne Experiences, and trust in him, yea, what thy Fathers have said unto thee.
yea, a very present help, Therefore let him be thy present refuge, and thy very strength, as Psa. 46.1. remember thine own Experiences, and trust in him, yea, what thy Father's have said unto thee.
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Psa. 22.4, 5. Our Fathers trusted in thee, they trusted, and thou didst deliver them. They cryed unto thee, and were delivered, they trusted in thee, and were not confounded.
Psa. 22.4, 5. Our Father's trusted in thee, they trusted, and thou didst deliver them. They cried unto thee, and were Delivered, they trusted in thee, and were not confounded.
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Secondly, That proportion of strength that the Lord hath given unto any Creature to serve thee, thou takest the most certain and ready course to despoyle it off,
Secondly, That proportion of strength that the Lord hath given unto any Creature to serve thee, thou Takest the most certain and ready course to despoil it off,
The Lord intended that these should (in their degree) bee thy comforts, but never that they should be thy Confidences. Ier. 48.7. Because thou trustedst in thy works, and Treasures, thou shalt be taken, and the shall go into Captivity.
The Lord intended that these should (in their degree) be thy comforts, but never that they should be thy Confidences. Jeremiah 48.7. Because thou trustedst in thy works, and Treasures, thou shalt be taken, and the shall go into Captivity.
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or continuance of any of these enjoments, as when the Lord hath brought mine heart to a kind (I say not of listlesse carelesse, but) of yielding indifferency:
or Continuance of any of these Enjoyments, as when the Lord hath brought mine heart to a kind (I say not of listless careless, but) of yielding indifferency:
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Worldly places (as you heard) are slippery, or Icy places, and therefore take the Apostles Counsell. 1 Cor. 7.29, 30. Let those that have wives, be as if they had none,
Worldly places (as you herd) Are slippery, or Icy places, and Therefore take the Apostles Counsel. 1 Cor. 7.29, 30. Let those that have wives, be as if they had none,
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for the fashion of this world passeth away. Thirdly, If you make them your Crutches, God will make these Crutches your fire-brands. Isa. 30.3. The strength of Pharaoh shall be your shame, and the trust in the shaddow of Aegypt your Confusion.
for the fashion of this world passes away. Thirdly, If you make them your Crutches, God will make these Crutches your firebrands. Isaiah 30.3. The strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your Confusion.
And that which you have called strong, and made your strength shall be as tow, and you the makers of it as a spark, and you shall both burn together, and none shall quench you. Isa. 1.31.
And that which you have called strong, and made your strength shall be as tow, and you the makers of it as a spark, and you shall both burn together, and none shall quench you. Isaiah 1.31.
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but even of Gods own people. They dare not make Covenants plainly with hell; yet dare they confederate with Earth, and they that dare not lean to sinfull supports,
but even of God's own people. They Dare not make Covenants plainly with hell; yet Dare they confederate with Earth, and they that Dare not lean to sinful supports,
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Even gracious Josiah leans to Garchemish, though hee die for it. 2 Chron. 35. and good Asah relies on the King of Syria. 2 Chron. 16.7. rather then on the Lord, and in his his disease seeks, and trusts unto Physitians, rather then the Lord.
Even gracious Josiah leans to Garchemish, though he die for it. 2 Chronicles 35. and good Asa relies on the King of Syria. 2 Chronicles 16.7. rather then on the Lord, and in his his disease seeks, and trusts unto Physicians, rather then the Lord.
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as in a Wildernesse in it selfe) and therefore trusting in the Lord, 1 Tim. 5.5. CHAP. XXV. Containes the improvement of the whole by way of Exhortation and Direction, how to improve Christ as the onely Guide.
as in a Wilderness in it self) and Therefore trusting in the Lord, 1 Tim. 5.5. CHAP. XXV. Contains the improvement of the Whole by Way of Exhortation and Direction, how to improve christ as the only Guide.
the soule that leanes upon Christ ▪ leanes upon the Guide, that goes to God, and leanes to Canaan, and therefore that soule shall never perish in the Wildernesse. Now therefore for APPLICATION.
the soul that leans upon christ ▪ leans upon the Guide, that Goes to God, and leans to Canaan, and Therefore that soul shall never perish in the Wilderness. Now Therefore for APPLICATION.
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What saist thou poore lost soule, that art lost indeed, lost in thy selfe, bewildred in thy selfe, undone in thy selfe, what wouldst thou have? what seekst thou for? saist thou;
What Sayest thou poor lost soul, that art lost indeed, lost in thy self, bewildered in thy self, undone in thy self, what Wouldst thou have? what Seekest thou for? Sayest thou;
1. Know, That all the Guidances that Israel had of old to lead them out of that their Wildernesse, were but Types of Christs spirituall guidance of lost soules out of the spiritual wildernesse of sin.
1. Know, That all the Guidances that Israel had of old to led them out of that their Wilderness, were but Types of Christ spiritual guidance of lost Souls out of the spiritual Wilderness of since.
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You find Israel in the wilderness, and then it followes, verse 21. And the Lord (Christ) went before them by daie in a pillar of Cloud (there's the Type) to lead (or guide) them in the way; this Pillar was to guide them (as the Pillar of fire to enlighten them.) This Cloud is brought downe to Christ,
You find Israel in the Wilderness, and then it follows, verse 21. And the Lord (christ) went before them by day in a pillar of Cloud (there's the Type) to led (or guide) them in the Way; this Pillar was to guide them (as the Pillar of fire to enlighten them.) This Cloud is brought down to christ,
as a figure of Gospel-Baptism into him, 1 Cor. 10.1. &c. Here they are said to be under the Cloud, and verse 2. they were baptized in the Cloud, The Cloud an Old-testament-type, and Baptism a New-testament-Ordinance, goe together in this Text, to shew that Christ and the Cloud went together in the other Text,
as a figure of Gospel-Baptism into him, 1 Cor. 10.1. etc. Here they Are said to be under the Cloud, and verse 2. they were baptised in the Cloud, The Cloud an Old-testament-type, and Baptism a New-testament-Ordinance, go together in this Text, to show that christ and the Cloud went together in the other Text,
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Their next Guidance that I shall speake of, is the Angel, you have this mentioned and Christ in it, Exo. 23.20. Behold I send an Angel before thee to keep thee in the way, and to bring (or guide) thee to the place which I have prepared for thee.
Their next Guidance that I shall speak of, is the Angel, you have this mentioned and christ in it, Exo. 23.20. Behold I send an Angel before thee to keep thee in the Way, and to bring (or guide) thee to the place which I have prepared for thee.
Therefore also is this Angell said to be their Saviour, and he that saved them (which was Christ alone) is said to be the Angel of Gods presence, Isai. 63.9. This is the Angel that was in the Church in the Wildernesse, who spake to Moses on Mount Sina, and with our fathers, Act 7.38. Farther, That Moses and Aaron were their great Guides, is expresly averred, Psal. 77.20.
Therefore also is this Angel said to be their Saviour, and he that saved them (which was christ alone) is said to be the Angel of God's presence, Isaiah 63.9. This is the Angel that was in the Church in the Wilderness, who spoke to Moses on Mount Sina, and with our Father's, Act 7.38. Farther, That Moses and Aaron were their great Guides, is expressly averred, Psalm 77.20.
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He led his people through the Wildernesse by the hand (or guidance) of Moses and Aaron: And that they were manifest types, is the great subject of the discourse of the Author to the Hebrewes, Chap. 3. ch. 5. ch. 8. ch. 9. &c.
He led his people through the Wilderness by the hand (or guidance) of Moses and Aaron: And that they were manifest types, is the great Subject of the discourse of the Author to the Hebrews, Chap. 3. changed. 5. changed. 8. changed. 9. etc.
Lastly, That Josuah their last guide, who conducted them to Canaan, is an eminent Type of Christs guidance, appeares clearly, from his Name (the same with Jesus a Saviour) his succession to Moses (as Christ also came after the Law, Rom. 8.3.) His perfecting salvation for the people (as Christ also saves to the uttermost, Heb. 7.25.) his leading them to the Land of Rest (as Christ our Jesus is said doe, Heb. 4.8, 9, 14, 16.) so that we may in our spiritual bewildrings, have strong consolation, could we leane upon Christ under the Types aforementioned, could we studie him more,
Lastly, That Joshua their last guide, who conducted them to Canaan, is an eminent Type of Christ guidance, appears clearly, from his Name (the same with jesus a Saviour) his succession to Moses (as christ also Come After the Law, Rom. 8.3.) His perfecting salvation for the people (as christ also saves to the uttermost, Hebrew 7.25.) his leading them to the Land of Rest (as christ our jesus is said doe, Hebrew 4.8, 9, 14, 16.) so that we may in our spiritual bewildrings, have strong consolation, could we lean upon christ under the Types aforementioned, could we study him more,
So then wouldst thou have a Cloud to guide thee, an Angell to goe before thee, a Moses to lead thee, a Josuah to bring thee into Canaan, and dost not finde all these in Christ, 'tis either thy grosse ignorance, or great unbeliefe;
So then Wouldst thou have a Cloud to guide thee, an Angel to go before thee, a Moses to led thee, a Joshua to bring thee into Canaan, and dost not find all these in christ, it's either thy gross ignorance, or great unbelief;
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wherefore beware of Christ, and obey his voyce, follow his guidance, walke in his footsteps, and leane on his Arme, if ever thou intend to come up from the Wildernesse.
Wherefore beware of christ, and obey his voice, follow his guidance, walk in his footsteps, and lean on his Arm, if ever thou intend to come up from the Wilderness.
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2ly, If you looke into the holy Covenant, the Oath which God sware unto Abraham, the mercy promised to our forefathers, Luk. 1.72, 73. And there finde your soules (in the Wildernesse that I have spoken of) in darknesse, and in the shadow of death: you shall also finde this to be the summe of the Covenant, that Christ should thence GUIDE our feet in the way of peace, v. 79.
2ly, If you look into the holy Covenant, the Oath which God sware unto Abraham, the mercy promised to our Forefathers, Luk. 1.72, 73. And there find your Souls (in the Wilderness that I have spoken of) in darkness, and in the shadow of death: you shall also find this to be the sum of the Covenant, that christ should thence GUIDE our feet in the Way of peace, v. 79.
Wherefore he that was given, as you have heard before, to be our Guide, was led of the Spirit into the Wilderness, (I take it to be a materiall Wildernesse,
Wherefore he that was given, as you have herd before, to be our Guide, was led of the Spirit into the Wilderness, (I take it to be a material Wilderness,
Satan shewes him the greennesse, and pleasant places of the Wildernesse, and glory thereof to entangle him, Luk. 4. verses 5, 6, 7. Satan leads him from way to way, and from turning to turning, from pride and presumption, verse 3. to covetousnesse and voluptuousnesse, verse 6. from thence to selfe-murther and tempting of God, verse 9. from sinning against Scripture, to sinne with authority from Scripture, verse 10. because Christ urg'd Scripture against him:
Satan shows him the greenness, and pleasant places of the Wilderness, and glory thereof to entangle him, Luk. 4. Verses 5, 6, 7. Satan leads him from Way to Way, and from turning to turning, from pride and presumption, verse 3. to covetousness and voluptuousness, verse 6. from thence to self-murder and tempting of God, verse 9. from sinning against Scripture, to sin with Authority from Scripture, verse 10. Because christ urged Scripture against him:
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And though the History be but short, yet were these viewes of the Wildernesse so long, that it seemes our Saviour had a full sight of all the Wildernesse,
And though the History be but short, yet were these views of the Wilderness so long, that it seems our Saviour had a full sighed of all the Wilderness,
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Wherefore when the Apostle had beene comparing our state to Israels in the Wilderness, Heb. 3. and 4. he leads us to Christ as our guide, ch. 4.14.
Wherefore when the Apostle had been comparing our state to Israel's in the Wilderness, Hebrew 3. and 4. he leads us to christ as our guide, changed. 4.14.
and assures us for our comfort, that he was, (viz. in the dayes of his temptation in the wilderness ) in all points (marke that) tempted like as we are,
and assures us for our Comfort, that he was, (viz. in the days of his temptation in the Wilderness) in all points (mark that) tempted like as we Are,
Fourthly, For that very end was Christ thus trained up (as it were) in, and acquainted (for some time) with this wildernesse, that he might be a sutable and well-instructed guide to lead us out of the Wildernesse of sin and temptations:
Fourthly, For that very end was christ thus trained up (as it were) in, and acquainted (for Some time) with this Wilderness, that he might be a suitable and well-instructed guide to led us out of the Wilderness of since and temptations:
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For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Heb. 2.18. which scripture, if put together with those before quoted, tells us plalnly, that Christ was led into every part of the Wildernesse (not one corner excepted) yet not all bewildred:
For in that he himself hath suffered being tempted, he is able to succour them that Are tempted. Hebrew 2.18. which scripture, if put together with those before quoted, tells us plalnly, that christ was led into every part of the Wilderness (not one corner excepted) yet not all bewildered:
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Lastly, such a guide is Jesus Christ that whatsoever hath concluded thee under an impossibility of coming up from the Wildernesse of thy self, may conclude thee under fair hopes,
Lastly, such a guide is jesus christ that whatsoever hath concluded thee under an impossibility of coming up from the Wilderness of thy self, may conclude thee under fair hope's,
and therefore (if thou lean on him) thy condition is hopefull: He that is given us for a Guide, Luk. 1.79. is said to bee the great Prophet arisen amongst us. Luk. 17.16. where also what is said on the account of this guidance concerning John as Christs fore-runner. Luk. 1.68.
and Therefore (if thou lean on him) thy condition is hopeful: He that is given us for a Guide, Luk. 1.79. is said to be the great Prophet arisen among us. Luk. 17.16. where also what is said on the account of this guidance Concerning John as Christ forerunner. Luk. 1.68.
is here applyed to Christ, The Lord hath visited his people, and so the spring from on high hath visited us, to give light to them that sit in darknesse, &c. and to guide, &c. Luk. 1.78, 79. And how great comfort may the thoughts of this great Prophet be unto thee in this great Wildernesse?
is Here applied to christ, The Lord hath visited his people, and so the spring from on high hath visited us, to give Light to them that fit in darkness, etc. and to guide, etc. Luk. 1.78, 79. And how great Comfort may the thoughts of this great Prophet be unto thee in this great Wilderness?
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so can he make even thee able (by faith in him) to stand against those wiles of the Devill. Eph. 6.11. Fourthly, The Wildernesse, thou maist complain, is crooked, stumbling, and uneven;
so can he make even thee able (by faith in him) to stand against those wiles of the devil. Ephesians 6.11. Fourthly, The Wilderness, thou Mayest complain, is crooked, stumbling, and uneven;
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but this Guide who led Israel as an horse in the Wildernesse, that he should not stumble. Isa. 63.13. Pioner (to speak scripture-language in our own dialect) as well as Guide, and carrieth (as I may say with reverence) Word and Spirit along with him, to make the desert an high-way for our God. Isa. 40.3. and to make crooked things streight, and rough places plain.
but this Guide who led Israel as an horse in the Wilderness, that he should not Stumble. Isaiah 63.13. Pioneer (to speak Scripture-language in our own dialect) as well as Guide, and Carrieth (as I may say with Reverence) Word and Spirit along with him, to make the desert an highway for our God. Isaiah 40.3. and to make crooked things straight, and rough places plain.
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but this Guide hath gathered them up and worn them (in their type) in his own Crown, Ioh. 19.2. Insomuch that though the way of the slothfull (that will not, that neglect to come to Christ is as an hedge of thornes;
but this Guide hath gathered them up and worn them (in their type) in his own Crown, John 19.2. Insomuch that though the Way of the slothful (that will not, that neglect to come to christ is as an hedge of thorns;
yet is the way of the (Evangelically) righteous made plain before him. Pro. 15.19. Lastly, thou maist complain, that the Wildernesse doth shut thee in, and that thy sin doth easily beset thee.
yet is the Way of the (Evangelically) righteous made plain before him. Pro 15.19. Lastly, thou Mayest complain, that the Wilderness does shut thee in, and that thy since does Easily beset thee.
Wherefore upon these accounts let me earnestly exhort you to come to Christ, and to say unto him as Moses said to Hobab his Father in Law, Numb. 10.31: Leave us not I pray thee, forasmuch as we are in this Wilderness, and thou maist be unto us instead of Eyes.
Wherefore upon these accounts let me earnestly exhort you to come to christ, and to say unto him as Moses said to Hobab his Father in Law, Numb. 10.31: Leave us not I pray thee, forasmuch as we Are in this Wilderness, and thou Mayest be unto us instead of Eyes.
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Hence it is that the Saints are said sometimes to follow Christ, ( viz. as their Guide) as Rev. 14.4. hence those Apostates are taxed for walking no more with him. Joh. 6.66.
Hence it is that the Saints Are said sometime to follow christ, (viz. as their Guide) as Rev. 14.4. hence those Apostates Are taxed for walking no more with him. John 6.66.
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And hence also it is, that (as I exhorted you in the first part of this discourse to labour to finde your soules as a Garden of walks unto Christ, as himself hath said, I will walk in them.
And hence also it is, that (as I exhorted you in the First part of this discourse to labour to find your Souls as a Garden of walks unto christ, as himself hath said, I will walk in them.
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For thus it is with the Spirit, and thus with the word of the Lord. David calls the Word a light to his feet, a Lanthorn to his paths. Psa. 119.105. this is that counsell of God which the Psalmist makes his Guide. Ps. 73.24. and the same word David calls his way. Ps. 119.32. I will run the way of thy Commandements, and Verse 33. Teach me the way of thy Statutes.
For thus it is with the Spirit, and thus with the word of the Lord. David calls the Word a Light to his feet, a Lantern to his paths. Psa. 119.105. this is that counsel of God which the Psalmist makes his Guide. Ps. 73.24. and the same word David calls his Way. Ps. 119.32. I will run the Way of thy commandments, and Verse 33. Teach me the Way of thy Statutes.
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as the onely true, way unto true Rest. wherefore when the Apostle to the Hebrews, had largely been discoursing of Israel in the Wildernesse, Chap. 3. to the end;
as the only true, Way unto true Rest. Wherefore when the Apostle to the Hebrews, had largely been discoursing of Israel in the Wilderness, Chap. 3. to the end;
as their Fathers had done, who could not enter in because of unbeliefe, chap. 3.19. In the next words, (viz. ch. 4.1.) Let us therefore, saith he, fear lest we also come short:
as their Father's had done, who could not enter in Because of unbelief, chap. 3.19. In the next words, (viz. changed. 4.1.) Let us Therefore, Says he, Fear lest we also come short:
and how are we said at any time to come short of our journey, but when we come short of our way? and why were they charged to come short of the way, but because they came short of the faith? read verses 2, 6. And what doth he presse these Hebrews to doe, to the intent they come not short of that Rest,
and how Are we said At any time to come short of our journey, but when we come short of our Way? and why were they charged to come short of the Way, but Because they Come short of the faith? read Verses 2, 6. And what does he press these Hebrews to do, to the intent they come not short of that Rest,
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but to believe on that Jesus (the great high Priest) who is passed into the heavens, and so is become our way to the throne of Grace, in whom we may come (for that is the language of the Text) and that with boldnesse, that we may obtain grace and mercie to help in time of need, Heb. 4.3, 11, 14, 16. Nay be plainly tells them, that if any of their Fathers ever reached that Rest which remaines for the people of God, it was not Jesus (the sonne of Nun ) verse 8. but Jesus the Son of God, verse 14.15, 16. through whom their way was to come and appeare before God,
but to believe on that jesus (the great high Priest) who is passed into the heavens, and so is become our Way to the throne of Grace, in whom we may come (for that is the language of the Text) and that with boldness, that we may obtain grace and mercy to help in time of need, Hebrew 4.3, 11, 14, 16. Nay be plainly tells them, that if any of their Father's ever reached that Rest which remains for the people of God, it was not jesus (the son of Nun) verse 8. but jesus the Son of God, verse 14.15, 16. through whom their Way was to come and appear before God,
2ly, Now that Jesus is the WAY, the One and Onely WAY to the Father, in whose presence is the fulnesse of joy, and from whose presence are the times of refreshing whereof you have heard,
2ly, Now that jesus is the WAY, the One and Only WAY to the Father, in whose presence is the fullness of joy, and from whose presence Are the times of refreshing whereof you have herd,
take, I pray you, his own witnesse concerning himselfe (whom we know to be the faithfull and true witness, Rev. 1.5, 3, 15.) When Thomas asks the selfe-same Question, which (I am perswaded) the poor lost souls of you would faine be satisfied in:
take, I pray you, his own witness Concerning himself (whom we know to be the faithful and true witness, Rev. 1.5, 3, 15.) When Thomas asks the selfsame Question, which (I am persuaded) the poor lost Souls of you would feign be satisfied in:
Lord, saith Thomas, How shall we know the way? Joh. 14. verse 5. (that is, the way to the Mansions (or Rest) spoken of verse 2.) Christ answers his Question fully,
Lord, Says Thomas, How shall we know the Way? John 14. verse 5. (that is, the Way to the Mansions (or Rest) spoken of verse 2.) christ answers his Question Fully,
Though short before, makes up that defect now) and that is, that he be a Priest. The people were not to offer sacrifices immediatly, or by themselves;
Though short before, makes up that defect now) and that is, that he be a Priest. The people were not to offer Sacrifices immediately, or by themselves;
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but they were to bring them to the Priests, and the Priests were to be their way unto the Lord, and all as cleare Types of Christ our way to the Father. Now then had Christ been onely Prince and Prophet, he might have been an able guide; but he could not have been a waie, but Christ being King, Priest, and Prophet, the chiefe of Kings, the chiefe of Prophets, and the chiefe of Priests, must needs be the chiefe of Guides, and the chiefe of Waies. I thinke the Scripture's very plaine, Jo. 14.6. Jesus saith, I am the way, the truth, and the life:
but they were to bring them to the Priests, and the Priests were to be their Way unto the Lord, and all as clear Types of christ our Way to the Father. Now then had christ been only Prince and Prophet, he might have been an able guide; but he could not have been a Way, but christ being King, Priest, and Prophet, the chief of Kings, the chief of prophets, and the chief of Priests, must needs be the chief of Guides, and the chief of Ways. I think the Scripture's very plain, John 14.6. jesus Says, I am the Way, the truth, and the life:
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I am the truth, (that's) I am the Prophet: I am the life, (thats) I am the Prince: I am the waie, that's, I am the Priest. That Christ as he stiles himselfe the Truth, relateth unto his Propheticall Office, none (I thinke) will deny:
I am the truth, (that's) I am the Prophet: I am the life, (thats) I am the Prince: I am the Way, that's, I am the Priest. That christ as he stile himself the Truth, relateth unto his Prophetical Office, none (I think) will deny:
for this is the peculiar prerogative of Christ, as King above all other Kings; other Kings can bid people goe, &c. but Christ by bidding them, can them goe;
for this is the peculiar prerogative of christ, as King above all other Kings; other Kings can bid people go, etc. but christ by bidding them, can them go;
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There wants yet another word to speake Christs Priestly Office, and that's the first, I am the way; for Christ being Priest, is as truly his peoples way unto the Father, as being Prophet, he doth bring truth;
There Wants yet Another word to speak Christ Priestly Office, and that's the First, I am the Way; for christ being Priest, is as truly his peoples Way unto the Father, as being Prophet, he does bring truth;
Christ as Priest hath made a Sacrifice of himselfe before the Lord, which was the onely means to make a way out of the Wildernesse, I meane to bring sinners unto God:
christ as Priest hath made a Sacrifice of himself before the Lord, which was the only means to make a Way out of the Wilderness, I mean to bring Sinners unto God:
And therefore whatever soule refuseth to walke in this way, shall be found guilty of treading under foot the Son of God, and of counting the blood of the Covenant an unholy thing, Heb. 10.29. We must by faith walke in him, else by neglect, we trample on him:
And Therefore whatever soul Refuseth to walk in this Way, shall be found guilty of treading under foot the Son of God, and of counting the blood of the Covenant an unholy thing, Hebrew 10.29. We must by faith walk in him, Else by neglect, we trample on him:
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Oh! how great a difference will there be betwixt those that walke in him, and those that trample upon him in the end? That Jesus Christ as Priest, hath by his owne flesh and blood, made his way to the Father in our behalfe, see Heb. 8.12. By his own blood he entred into the holy place, having obtained eternall redemption for us.
Oh! how great a difference will there be betwixt those that walk in him, and those that trample upon him in the end? That jesus christ as Priest, hath by his own Flesh and blood, made his Way to the Father in our behalf, see Hebrew 8.12. By his own blood he entered into the holy place, having obtained Eternal redemption for us.
That Christ as Priest, hath by his own flesh and blood, made a way for us unto the Lord, see Heb. 10.19, 20. Having therefore boldnesse, Brethren, to enter into the holiest through his blood, by a new and living way, consecrated to us through the vail, that is to say, his flesh. Here's a way, a new and living way, and consecrated, (that is) by Christ the Priest, made (as I said) of his flesh and blood, who dyed that wee might have life; who came into the Wilderness, that we might come out of it:
That christ as Priest, hath by his own Flesh and blood, made a Way for us unto the Lord, see Hebrew 10.19, 20. Having Therefore boldness, Brothers, to enter into the Holiest through his blood, by a new and living Way, consecrated to us through the Vail, that is to say, his Flesh. Here's a Way, a new and living Way, and consecrated, (that is) by christ the Priest, made (as I said) of his Flesh and blood, who died that we might have life; who Come into the Wilderness, that we might come out of it:
Tell me what way, poor soule, wouldst thou chuse to walke in? A right way, say all: the high-way, say some: a broad way, say others: a pleasant way, say others: a clean way, say others:
Tell me what Way, poor soul, Wouldst thou choose to walk in? A right Way, say all: the highway, say Some: a broad Way, say Others: a pleasant Way, say Others: a clean Way, say Others:
for what is true of the Type, ( viz. Israels way from the old Wildernesse) is certainly most true (and must needs be so) of Christ the Antitype, 107.7. He led them forth by a right way.
for what is true of the Type, (viz. Israel's Way from the old Wilderness) is Certainly most true (and must needs be so) of christ the Antitype, 107.7. He led them forth by a right Way.
And the truth is, Jesus Christ is so the right way, that so nothing of Whoredome, Swearing, Sabbath-breaking, Drunkenness, Hypocrisie, &c. I say, Hearing, Reading, Praying, Almsgiving, are all but wrong wayes, wildernesse wayes without Christ,
And the truth is, jesus christ is so the right Way, that so nothing of Whoredom, Swearing, Sabbath-breaking, drunkenness, Hypocrisy, etc. I say, Hearing, Reading, Praying, Almsgiving, Are all but wrong ways, Wilderness ways without christ,
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and this is evident in the ninety nine persons, just (according to the righteousnesse of Scribes and Pharisees (which you know was of that kind) left in the wilderness, Luk. 15.4, 7. But what shall I then doe, may the Caviller say, I wonder what these Ministers would have us doe? sometimes they bid, and otherwile they forbid;
and this is evident in the ninety nine Persons, just (according to the righteousness of Scribes and Pharisees (which you know was of that kind) left in the Wilderness, Luk. 15.4, 7. But what shall I then do, may the Caviller say, I wonder what these Ministers would have us do? sometime they bid, and otherwhile they forbid;
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Say not so, we forbid not these waies, but in these we presse to make towards this way. Travellers are wont when they are at a muse, to take the waies that are most hopefull and probable,
Say not so, we forbid not these ways, but in these we press to make towards this Way. Travellers Are wont when they Are At a muse, to take the ways that Are most hopeful and probable,
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and in them (as soon as may be) to enquire the way: goe thou and doe likewise, Jer. 6.16. Stand ye in the waies (that is the wayes of the Ordinances) and see and ask for the old paths (that is to say, of holy duties that holy men of old have walked in) and ask where is the good way (that way is Christ) and you shall find rest to your souls.
and in them (as soon as may be) to inquire the Way: go thou and do likewise, Jer. 6.16. Stand you in the ways (that is the ways of the Ordinances) and see and ask for the old paths (that is to say, of holy duties that holy men of old have walked in) and ask where is the good Way (that Way is christ) and you shall find rest to your Souls.
In the broad waies she sought him whom her soul loved (that it, as Divines understand it, in the Ordinances) ver. 2. Take heed of resting satisfied in any duty,
In the broad ways she sought him whom her soul loved (that it, as Divines understand it, in the Ordinances) for. 2. Take heed of resting satisfied in any duty,
I need not tell you men are trespassers who walke in the waies mentioned before, in the way of the wicked, the way of lying, the way of Baalam, the way of the Adulterous, &c. the purblind Conscience may spy that:
I need not tell you men Are trespassers who walk in the ways mentioned before, in the Way of the wicked, the Way of lying, the Way of Balaam, the Way of the Adulterous, etc. the purblind Conscience may spy that:
but know friends that, even your waies of duty, prayer, hearing, &c. are trespasses, and you walk (as it's said aggravating the misery of those times, Judg. 5.6.) through by-paths whilst you go Christlese in them.
but know Friends that, even your ways of duty, prayer, hearing, etc. Are Trespasses, and you walk (as it's said aggravating the misery of those times, Judges 5.6.) through bypaths while you go Christlese in them.
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Now when a man walks in a by path, another comes, & interrupts him, what hast thou to do to walk here, in this ground? I need not tel you that when one whore's, swears, &c. that God, Law and Conscience will interrupt him, what dost thou? whither goest thou? but this i'le say,
Now when a man walks in a by path, Another comes, & interrupts him, what hast thou to do to walk Here, in this ground? I need not tell you that when one whore's, swears, etc. that God, Law and Conscience will interrupt him, what dost thou? whither goest thou? but this I'll say,
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when he reads and praies, and hears, &c. which are, without Christ, but by-paths; that even then God, Law, and Conscience will arrest thee sooner or later. Ps. 50.16.
when he reads and prays, and hears, etc. which Are, without christ, but bypaths; that even then God, Law, and Conscience will arrest thee sooner or later. Ps. 50.16.
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What hast thou to do to declare my statutes, or to take my Covenant into thy mouth, seeing thou hatest to be reformed (to be set right in the way) and castest my word, (my Christ) behind thy back? But as for you, that walk in this way ( viz. Christ) if Satan interrupt you in your duties, in your walking, in your believing, go and complain to God, the King,
What hast thou to do to declare my statutes, or to take my Covenant into thy Mouth, seeing thou Hatest to be reformed (to be Set right in the Way) and Chastest my word, (my christ) behind thy back? But as for you, that walk in this Way (viz. christ) if Satan interrupt you in your duties, in your walking, in your believing, go and complain to God, the King,
What makes men so mad of going to Hell, but that it is a Broad way? As sure as can be (whatever you fancy friends) you mistake your selves, and Satan guls you:
What makes men so mad of going to Hell, but that it is a Broad Way? As sure as can be (whatever you fancy Friends) you mistake your selves, and Satan gulls you:
You'l say our Saviour calls sin a broad way. 〈 ◊ 〉 a broad way, Mat. 7.13. but I would have you know, that Christ onely speaks your mind in it, not his own:
You'll say our Saviour calls since a broad Way. 〈 ◊ 〉 a broad Way, Mathew 7.13. but I would have you know, that christ only speaks your mind in it, not his own:
It streigtheneth you in your lusts, and therefore you call it narrow; yet speaking of the same thing in other language, he saith, his Yoak is easie. Easie in it self,
It streigtheneth you in your Lustiest, and Therefore you call it narrow; yet speaking of the same thing in other language, he Says, his Yoke is easy. Easy in it self,
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what ever perfection you desire, it's streight, it's narrow, poor, and scanty, untill you come to the waies of Christ. Psa. 119.96. I have seen an end of all perfection, but thy Commandement is exceeding broad.
what ever perfection you desire, it's straight, it's narrow, poor, and scanty, until you come to the ways of christ. Psa. 119.96. I have seen an end of all perfection, but thy Commandment is exceeding broad.
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the more enlargement thou meets with, the more thou yet discoverest, therefore then onely can we run in this way, when God hath enlarged our heart. Psa. 119.32.
the more enlargement thou meets with, the more thou yet discoverest, Therefore then only can we run in this Way, when God hath enlarged our heart. Psa. 119.32.
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Surely there's need of a broad way for the heart (which is wider then the world to stand in) but now for a heart enlarged to run, what breadth and latitude must be there? And verily to bring up a good report of this way out of the Wildernesse unto Canaan; let me challenge all the world what streightnings can you (with truth) object unto the waies of Jesus? Doth Christ forbid you to eat,
Surely there's need of a broad Way for the heart (which is wider then the world to stand in) but now for a heart enlarged to run, what breadth and latitude must be there? And verily to bring up a good report of this Way out of the Wilderness unto Canaan; let me challenge all the world what streightnings can you (with truth) Object unto the ways of jesus? Does christ forbid you to eat,
that you should ' count yours the broad way? Truly sirs, there's nothing more streightning then of the Child which the mother will 〈 ◊ 〉 •hrust its finger inno the flame;
that you should ' count yours the broad Way? Truly Sirs, there's nothing more straightening then of the Child which the mother will 〈 ◊ 〉 •hrust its finger Inno the flame;
Christ would not have you hurt your selves, What reason is here to complain of streightning? let carnall ones think or speak what they please of the waies of Christ, (oh then farewel our liberty!) yet wil the waies of Wisdom be justified of her Children, and those that are sons will bear witnesse to the glorious liberty of the sons of God. Rom. 8.21. indeed Christs waies are like the Temple windowes, narrow without, but within (that's when your soules are once in them) exceeding broad;
christ would not have you hurt your selves, What reason is Here to complain of straightening? let carnal ones think or speak what they please of the ways of christ, (o then farewell our liberty!) yet will the ways of Wisdom be justified of her Children, and those that Are Sons will bear witness to the glorious liberty of the Sons of God. Rom. 8.21. indeed Christ ways Are like the Temple windows, narrow without, but within (that's when your Souls Are once in them) exceeding broad;
And pray what is it, endears men to the waies of dark Aegypt, but onely the pleasures of sin which are but for a season? Now friends, the waies of Christ are pleasant all, and pleasant ever.
And pray what is it, endears men to the ways of dark Egypt, but only the pleasures of since which Are but for a season? Now Friends, the ways of christ Are pleasant all, and pleasant ever.
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Solomon therefore preaching Christ under the name of Wisdom, tells you, Pro. 3.17. Her waies (take them all) are waies of pleasantnes; in the abstract:
Solomon Therefore preaching christ under the name of Wisdom, tells you, Pro 3.17. Her ways (take them all) Are ways of pleasantness; in the abstract:
and) which can never bee drawn dry. You know Summer waies are pleasant waies; now Christs are all Summer waies. Cant. 2.11. Rise up my love and come away.
and) which can never be drawn dry. You know Summer ways Are pleasant ways; now Christ Are all Summer ways. Cant 2.11. Rise up my love and come away.
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ver. 12. the Winter is past, the rain is over and gone (storms of wrath, spirits of bondage, terrors of the Lord are over and gone) the Flowers appeare on the Earth, heres delight for the eye;
ver. 12. the Winter is past, the rain is over and gone (storms of wrath, spirits of bondage, terrors of the Lord Are over and gone) the Flowers appear on the Earth, heres delight for the eye;
the time of the singing of birds is come (here's delight for the eare,) and the voice of the Turtle is heard in our Land (the Holy Ghost, the Turtle, speaks peace to thy soul, and thou hast communion with the Saints) ver. 13. The figtree puts forth her green figgs, the Vines with their tender grapes give a good smell.
the time of the singing of Birds is come (here's delight for the ear,) and the voice of the Turtle is herd in our Land (the Holy Ghost, the Turtle, speaks peace to thy soul, and thou hast communion with the Saints) for. 13. The Fig tree puts forth her green Figgs, the Vines with their tender grapes give a good smell.
ver. 14. And who would not delight to walk by the beds of spices? since the Rose of Sharon (Cant. 2.1.) is the way to Sion, and the lillie of the Vallies to the Lords holy mountain.
ver. 14. And who would not delight to walk by the Beds of spices? since the Rose of Sharon (Cant 2.1.) is the Way to Sion, and the Lily of the Valleys to the lords holy mountain.
hadst thou the pleasures of ten thousands Saints, yet if thou find thine heart polluted (and be indeed a Christian) and canst not get rid of thy corruptions, these pleasures will but little cheare thee.
Hadst thou the pleasures of ten thousands Saints, yet if thou find thine heart polluted (and be indeed a Christian) and Canst not get rid of thy corruptions, these pleasures will but little cheer thee.
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and the onely way to walk cleane, is to walk in him and with him. They shall walk with me in white. Rev. 3.4. I confesse we must wait for the perfecting of this in glorification, but this is wrought true in sanctification.
and the only Way to walk clean, is to walk in him and with him. They shall walk with me in white. Rev. 3.4. I confess we must wait for the perfecting of this in glorification, but this is wrought true in sanctification.
You are washed, you are sanctified. This is the accomplishment of that promise to the Wildernesse, Isa. 35.8. This high way shall be called a way of holinesse, and the unclean shall not passe over it.
You Are washed, you Are sanctified. This is the accomplishment of that promise to the Wilderness, Isaiah 35.8. This high Way shall be called a Way of holiness, and the unclean shall not pass over it.
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Go but with me to one knows the way well, and hear what he saith of the entertainment. Ps. 84.5. Blessed is the man whose strength is in thee, in whose heart are the waies of them:
Go but with me to one knows the Way well, and hear what he Says of the entertainment. Ps. 84.5. Blessed is the man whose strength is in thee, in whose heart Are the ways of them:
how comes it then to be a blessed way?) why, they make it a well, the rain also fills their pooles (what's that? hee tells you, ver. 11. that is, no good thing is withheld from them.
how comes it then to be a blessed Way?) why, they make it a well, the rain also fills their pools (what's that? he tells you, ver. 11. that is, no good thing is withheld from them.
you shall renue your strength, you shall run and not be weary, you shall walk and not faint. Isa. 40.31. at length you shall come to your journeyes end, that is, appeare before the Lord in Sion.
you shall renew your strength, you shall run and not be weary, you shall walk and not faint. Isaiah 40.31. At length you shall come to your journeys end, that is, appear before the Lord in Sion.
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Seventhly, Christ is a profitable way. The world stirres upon that now: Let one tell you never so much of a pleasant, cleane, provision'd, broad, high-way;
Seventhly, christ is a profitable Way. The world stirs upon that now: Let one tell you never so much of a pleasant, clean, provisioned, broad, highway;
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but say you, What is there to be gotten in it?? why? this way answers these desires, the best, the greatest, surest wealth is to be traded for in this way, Psal. 119.14. I have rejoyced in the way (marke what he calls it) of thy Commandements, as much as in all riches.
but say you, What is there to be got in it?? why? this Way answers these Desires, the best, the greatest, Surest wealth is to be traded for in this Way, Psalm 119.14. I have rejoiced in the Way (mark what he calls it) of thy commandments, as much as in all riches.
In all this Christ is the accomplishment of that promise made to the Wildernesse, Isai. 35. Of a way, verse 8. No Lyon shall be there, nor any ravenous Beast goe thereupon, verse 9.
In all this christ is the accomplishment of that promise made to the Wilderness, Isaiah 35. Of a Way, verse 8. No lion shall be there, nor any ravenous Beast go thereupon, verse 9.
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And this brings the first and the last together, in the accomplishment of that to us that God did to Israel, Who led them forth by a right waie, that they might goe to a Citie for habitation, Psal. 107.7.
And this brings the First and the last together, in the accomplishment of that to us that God did to Israel, Who led them forth by a right Way, that they might go to a city for habitation, Psalm 107.7.
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When Stephen was travelling through a storme of stones, he knew how to house himselfe, he calls upon the Lord Jesus to receive (that is, to take home) his Spirit to himselfe;
When Stephen was traveling through a storm of stones, he knew how to house himself, he calls upon the Lord jesus to receive (that is, to take home) his Spirit to himself;
Art thou then in Christ? thou shalt be taken in out of the Rain, fetch'd home out of the streets, from the brow-beatings of those that were mightier then thou.
Art thou then in christ? thou shalt be taken in out of the Rain, fetched home out of the streets, from the Browbeatings of those that were Mightier then thou.
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but to an heavenly, to thy Fathers house, to Abrahams bosome, to the new Heaven, the Celestiall Canaan, to the Saints Rest, to Jerusalem which is above,
but to an heavenly, to thy Father's house, to Abrahams bosom, to the new Heaven, the Celestial Canaan, to the Saints Rest, to Jerusalem which is above,
Therefore fear not poore penitent, though thou hast been a Prodigall. Art thou in Christ? thou art going homeward, to thy Fathers house, where thy Father will come forth to meet thee,
Therefore Fear not poor penitent, though thou hast been a Prodigal. Art thou in christ? thou art going homeward, to thy Father's house, where thy Father will come forth to meet thee,
the Angels to welcome thee, will become ministring spirits unto thee: then shall one go for the meat, another for the musick, a third for the Ring, and a fourth for the Robe, even all that heaven can afford, mean while Jonathan thy friend, who is in Covenant with thee, whose soule cleaves unto thee, will put his own Robe upon thee,
the Angels to welcome thee, will become ministering spirits unto thee: then shall one go for the meat, Another for the music, a third for the Ring, and a fourth for the Robe, even all that heaven can afford, mean while Johnathan thy friend, who is in Covenant with thee, whose soul cleaves unto thee, will put his own Robe upon thee,
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and his Garments even to his Girdle; and then shall heaven ring with an All things are readie, the Spirit shall say, Come, and Christ shall say, Welcome, eat and drink O friend; yea, drink abundantly, O beloved.
and his Garments even to his Girdle; and then shall heaven ring with an All things Are ready, the Spirit shall say, Come, and christ shall say, Welcome, eat and drink Oh friend; yea, drink abundantly, Oh Beloved.
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Fear not poore Lazarus, whose Rayment is vile, even sores on thy body, and rags on thy sores. Art thou in Christ? thou art going homeward, to Abrahams bosome, to a new Heaven, where old things are done away, and all things become new.
fear not poor Lazarus, whose Raiment is vile, even sores on thy body, and rags on thy sores. Art thou in christ? thou art going homeward, to Abrahams bosom, to a new Heaven, where old things Are done away, and all things become new.
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Thou shalt put off Mortalitie, and put on immortalitie; put off corruption, and put on incorruption; put off weaknesse, and put on strength; lay off the Cross, and put on thy Crown: Yea, let me say more, the Garments that thou hadst of Gods owne making,
Thou shalt put off Mortality, and put on immortality; put off corruption, and put on incorruption; put off weakness, and put on strength; lay off the Cross, and put on thy Crown: Yea, let me say more, the Garments that thou Hadst of God's own making,
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Feare not poore Israelite, though thou hast been an Underling in Aegypt, an Inhabitant of the Wildernesse, who hast wrought among the Bricks, and lyen among the Pots, and gone among the Thornes, and trod upon Serpents. Art thou in Christ? thou and now going homeward, to the heavenly Canaan, the Rest of Gods people, to the Jerusalem, that is ABOVE, and is TREE.
fear not poor Israelite, though thou hast been an Underling in Egypt, an Inhabitant of the Wilderness, who hast wrought among the Bricks, and lyen among the Pots, and gone among the Thorns, and trod upon Serpents. Art thou in christ? thou and now going homeward, to the heavenly Canaan, the Rest of God's people, to the Jerusalem, that is ABOVE, and is TREE.
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Above Aegypt its Brick-kiln, and Fleshpots, Earth and all its allurements, and all their embitterments. Above Pharoah and his Hosts, Satan and his Instruments:
Above Egypt its Brickkiln, and Fleshpots, Earth and all its allurements, and all their embitterments. Above Pharaoh and his Hosts, Satan and his Instruments:
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Feare not poore Convert, that are crucified with Christ, though a Prisoner among men, and condemned of the World, where thy legges are broken (thy supports taken away) the way that thou art in is life as well as Way:
fear not poor Convert, that Are Crucified with christ, though a Prisoner among men, and condemned of the World, where thy legs Are broken (thy supports taken away) the Way that thou art in is life as well as Way:
Art thou but in Christ, thou art going homeward to thine owne Country, and to the house of thy friends, to the Spirits of thy dear deceased Relations that are now made perfect.
Art thou but in christ, thou art going homeward to thine own Country, and to the house of thy Friends, to the Spirits of thy dear deceased Relations that Are now made perfect.
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and will owne thee in the Gates of Heaven, and before the Elders of thy people. Then shalt thou that wast afraid to glean after the Reapers, possesse the whole joyes of the Harvest;
and will own thee in the Gates of Heaven, and before the Elders of thy people. Then shalt thou that wast afraid to glean After the Reapers, possess the Whole Joys of the Harvest;
and have Christ in you as the hope of his Glory, can hear of this home without desire to be dissolved, and to depart (if the Lord would let you) to this rest in peace.
and have christ in you as the hope of his Glory, can hear of this home without desire to be dissolved, and to depart (if the Lord would let you) to this rest in peace.
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lest any of you should have evill thoughts of the good Land, and so take up on this side Jordan; but who shall reveale unto you what is the fruite of the Vine in your Fathers Kingdom.
lest any of you should have evil thoughts of the good Land, and so take up on this side Jordan; but who shall reveal unto you what is the fruit of the Vine in your Father's Kingdom.
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This is but your Provision sent you to support you by the Way, but who can Divine without Josephs Cup, what a Land is that Goshen, whence these Provisions come.
This is but your Provision sent you to support you by the Way, but who can Divine without Josephs Cup, what a Land is that Goshen, whence these Provisions come.
This is but Mount Tabor, 'tis Mount Sion that is your dwelling place, and there is the City of the living God, there are the innumerable companies of Angells, the Church of the first born, and Jesus the Mediator.
This is but Mount Tabor, it's Mount Sion that is your Dwelling place, and there is the city of the living God, there Are the innumerable companies of Angels, the Church of the First born, and jesus the Mediator.
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And if to thinke of these things seriously ▪ (while wee are at home in the Body) make this home an Heaven, sure it will be good for us to be where this Heaven shall be our home.
And if to think of these things seriously ▪ (while we Are At home in the Body) make this home an Heaven, sure it will be good for us to be where this Heaven shall be our home.
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This is their Habitation made, but not with hands, and purchased, but not with money. This is their Rest prepared by Christs travailes, their life, purchased by his Death; the joy of the Lord dearely paid for by that Man of sorrowes, their Glory bought by his shame; their true Riches gained through his povertie; the Kingdome wonne for them by his subjection, the blessing obtained through his being made as a Curse for them.
This is their Habitation made, but not with hands, and purchased, but not with money. This is their Rest prepared by Christ travails, their life, purchased by his Death; the joy of the Lord dearly paid for by that Man of sorrows, their Glory bought by his shame; their true Riches gained through his poverty; the Kingdom won for them by his subjection, the blessing obtained through his being made as a Curse for them.
This is the HOME whereunto Christ is the WAY, In and By whom, whilest the Ransomed of the Lord come up from the Wildernesse, they shall obtaine joy and gladnesse, and sorrow and sighing shall flee away.
This is the HOME whereunto christ is the WAY, In and By whom, whilst the Ransomed of the Lord come up from the Wilderness, they shall obtain joy and gladness, and sorrow and sighing shall flee away.
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for Mountains of wrath shall fall upon thee, and everlasting hills of Gods displeasure shall hide thee (I will warrant thee) from the face of his pitty,
for Mountains of wrath shall fallen upon thee, and everlasting hills of God's displeasure shall hide thee (I will warrant thee) from the face of his pity,
yea, when thou comest home, then shall thine owne Conscience speak home; & because thou hast been a self-Murtherer, therefore shalt thou ever be a self-tormentor: Ah Satan!
yea, when thou Comest home, then shall thine own Conscience speak home; & Because thou hast been a self-Murtherer, Therefore shalt thou ever be a self-tormentor: Ah Satan!
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Thou shalt look to thy leaning-stocks, but thine hope shal be cut off, & thy trust shal be as a spiders web, then shall thy sinking soul cry out to thy shrinking supports, will you also go away? what my riches? and what my righteousnesses? and what the desire of mine eyes,
Thou shalt look to thy leaning-stocks, but thine hope shall be Cut off, & thy trust shall be as a spiders web, then shall thy sinking soul cry out to thy shrinking supports, will you also go away? what my riches? and what my Righteousness? and what the desire of mine eyes,
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therefore go to now, lament and Howl for the miseries that shall come upon thee before the, Evill daies come wherein thou shalt say I have no pleasure in them.
Therefore go to now, lament and Howl for the misery's that shall come upon thee before thee, Evil days come wherein thou shalt say I have no pleasure in them.
And on the other hand, how great Encouragement to such as onely love and leane upon Jesus Christ to a fixednesse of heart whilst you trust in the Lord.
And on the other hand, how great Encouragement to such as only love and lean upon jesus christ to a fixedness of heart while you trust in the Lord.
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And lastly, how might we hence put you upon the tryall, what is indeed your soules leaning-stock? Is it Christ or another that we follow hard after, that wee rejoyce most in, that set our love most upon, that wee leave others for, that we cleave, most unto; (for these I take to be true tryalls (what is it, is it that we have most recumbency on) but each of these or something Equivalent hath already lyen before us in this discourse;
And lastly, how might we hence put you upon the trial, what is indeed your Souls leaning-stock? Is it christ or Another that we follow hard After, that we rejoice most in, that Set our love most upon, that we leave Others for, that we cleave, most unto; (for these I take to be true trials (what is it, is it that we have most recumbency on) but each of these or something Equivalent hath already lyen before us in this discourse;
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3. By consideration of this eminent circumstance in the motion. viz. If your foot slip, you doe not get nearer to grace by it, but more back again into the wildernesse:
3. By consideration of this eminent circumstance in the motion. viz. If your foot slip, you do not get nearer to grace by it, but more back again into the Wilderness:
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1. Of your understandings. Two Propositions. 1. Proposition, That there is no resting place for our understandings, in the knowledge of any other thing.
1. Of your understandings. Two Propositions. 1. Proposition, That there is no resting place for our understandings, in the knowledge of any other thing.
No absudity in inviting ALL, though all cannot, or will not come, because there is enough prepared to serve all, if all could improve what is prepared.
No absudity in inviting ALL, though all cannot, or will not come, Because there is enough prepared to serve all, if all could improve what is prepared.
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3d. Quest. What this leaning upon Christ is? Answer in four Considerations 1. Of its Object. viz. the Beloved. And how Christ came to be the strength of the weak, and the stay of the weary.
3d. Quest. What this leaning upon christ is? Answer in four Considerations 1. Of its Object. viz. the beloved. And how christ Come to be the strength of the weak, and the stay of the weary.
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As to the 3d. Hinderance. Helpfull considerations convincing Christs lovelinesse, notwithstanding any prejudices. 1. Against his Port. 1. It is not of necessity, but choice, that his Port is so mean
As to the 3d. Hindrance. Helpful considerations convincing Christ loveliness, notwithstanding any prejudices. 1. Against his Port. 1. It is not of necessity, but choice, that his Port is so mean
