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MAT. 9. VER. 15. And then shall they fast. THe words going before are these:
MATHEW. 9. VER. 15. And then shall they fast. THe words going before Are these:
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Then came to him the disciples of John, saying, Why do wee and the Pharisees fast oft,
Then Come to him the Disciples of John, saying, Why do we and the Pharisees fast oft,
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but thy disciples fast not? And Jesus said unto them, Can the children of the bride-chamber mourn,
but thy Disciples fast not? And jesus said unto them, Can the children of the bridechamber mourn,
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as long as the bridegrome is with them? But the daies will come when the bridegrome shall be taken from them, & tunc jejunabunt, And then shall they fast.
as long as the bridegroom is with them? But the days will come when the bridegroom shall be taken from them, & tunc jejunabunt, And then shall they fast.
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AS it is now the unhappinesse of these times, just so was it of the Primitive, not to please all, either full or fasting,
AS it is now the unhappiness of these times, just so was it of the Primitive, not to please all, either full or fasting,
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neither with their Festivals, nor their Eves.
neither with their Festivals, nor their Eves.
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For our Saviour came eating and drinking, and the Pharisees had an [ Ecce ] for him;
For our Saviour Come eating and drinking, and the Pharisees had an [ Ecce ] for him;
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Behold a man gluttonous, and a wine-biber. A glutton perchance, for his great feast made to the 4000;Behold a man gluttonous, and a winebiber. A glutton perchance, for his great feast made to the 4000;
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and a winebiber no doubt, for that marriage-miracle of Cana in Galile•, the turning of the six water-p•ts into wine, a great quantitie indeed,
and a winebiber no doubt, for that marriage-miracle of Cana in Galile•, the turning of the six water-p•ts into wine, a great quantity indeed,
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when each contein'd two or three ferkins a piece.
when each contained two or three ferkins a piece.
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Again, the Baptist came neither eating nor drinking, saith the the same text, and yet according to the 10 ver. of 69 P.s. even that was turned to his reproach:
Again, the Baptist Come neither eating nor drinking, Says the the same text, and yet according to the 10 ver. of 69 P.s. even that was turned to his reproach:
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for they said he had a divel;
for they said he had a Devil;
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a strange divel certainly, not unlikely to be of the same kinde our Saviour mention'd, Matth. 18. that could not be cast out but by fasting. But John must be content:
a strange Devil Certainly, not unlikely to be of the same kind our Saviour mentioned, Matthew 18. that could not be cast out but by fasting. But John must be content:
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for if they call the master of the house Beelzebub, well may it be endured by those of the family;
for if they call the master of the house Beelzebub, well may it be endured by those of the family;
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and i• Christ, who fasted fourtie daies, be brought in for a glutton, I see not how his Apostles, men that could not abstein nibling corn on the Sabbath, should scape the disciples of John for not fasting.
and i• christ, who fasted fourtie days, be brought in for a glutton, I see not how his Apostles, men that could not abstain nibbling corn on the Sabbath, should escape the Disciples of John for not fasting.
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The disciples of John? What, did the Voice contadict the Word? were the Baptist followers against the Saviours? did John that came to prepare the way of Christ make it more crooked and uneven? No certainly:
The Disciples of John? What, did the Voice contadict the Word? were the Baptist followers against the Saviors? did John that Come to prepare the Way of christ make it more crooked and uneven? No Certainly:
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for this was done instigan•thus Pharisaeis, saies Maldonete, the Pharisees putting them upon it;
for this was done instigan•thus Pharisaeis, Says Maldonete, the Pharisees putting them upon it;
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a sort of people that had their very name from division, wch in this place they make good, drawing the disciples of John into their partie, & so siding against Christ:
a sort of people that had their very name from division, which in this place they make good, drawing the Disciples of John into their party, & so siding against christ:
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A••rick much practised by the Pharise•s of these d•ies, who the better to colour their own hypocrilie,
A••rick much practised by the Pharise•s of these d•ies, who the better to colour their own hypocrilie,
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and increase the faction, abuse the honest simplicitie of well-affected men;
and increase the faction, abuse the honest simplicity of Well-affected men;
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setting some conscientiou•, plain-meaning disciples a work to ask questions, and move such doubts in Church and State,
setting Some conscientiou•, plain-meaning Disciples a work to ask questions, and move such doubts in Church and State,
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as they themselvs have long before resolv'd upon. This Quaere then came not from the disciples of John, as their own proper doubt,
as they themselves have long before resolved upon. This Quaere then Come not from the Disciples of John, as their own proper doubt,
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but these being wrought over by the Pharisees, came to Christ, and said, Why do we and the Pharisees fast oft,
but these being wrought over by the Pharisees, Come to christ, and said, Why do we and the Pharisees fast oft,
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but thy disciples fast not, &c. These words are a precept, or command:but thy Disciples fast not, etc. These words Are a precept, or command:
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in which, may it please you to observe, first the Substance or main businesse of it in the word Fast, jejunabunt, they shall fast;
in which, may it please you to observe, First the Substance or main business of it in the word Fast, jejunabunt, they shall fast;
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next the Circumstance, or time measuring this Fast, implied in the Adverb [ then ] & tunc jejunabunt, and [ then ] shall they fast.
next the Circumstance, or time measuring this Fast, implied in the Adverb [ then ] & tunc jejunabunt, and [ then ] shall they fast.
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Now from this Precept arise two questions, one about jejunabunt, whether wee will fast at all;
Now from this Precept arise two questions, one about jejunabunt, whither we will fast At all;
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and we may very well make a question of it, for you know there are certain in the world who have been enjoin'd by Authoritie to Fast,
and we may very well make a question of it, for you know there Are certain in the world who have been enjoined by authority to Fast,
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yea and to Feast too, but they'l do neither.
yea and to Feast too, but They'll do neither.
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The other question is about the [ tunc ], the time when these men will fast;
The other question is about the [ tunc ], the time when these men will fast;
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and I fear this question will be answered by them in Felix his words to S. Paul; Not now, but when we have a convenient season, wee will send for this tunc:
and I Fear this question will be answered by them in Felix his words to S. Paul; Not now, but when we have a convenient season, we will send for this tunc:
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and Felix his convenient season never came as I reados;
and Felix his convenient season never Come as I reados;
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when theirs will be voted and resolved upon, they know themselvs best, I have not yet found it to sal upon the last Wednesday of any month.
when theirs will be voted and resolved upon, they know themselves best, I have not yet found it to sal upon the last Wednesday of any Monn.
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Well! but get us a Fast first, and then a time after; and this to do will be no easie task;
Well! but get us a Fast First, and then a time After; and this to do will be no easy task;
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most of them being like the Israelites in the wildernesse, when once they begin to fast, they begin to murmure;
most of them being like the Israelites in the Wilderness, when once they begin to fast, they begin to murmur;
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to murmure I say, not at the act alone, but the very name and mention of Fasting, at the bare reading of a text that doe's but look towards an Ember-week:
to murmur I say, not At the act alone, but the very name and mention of Fasting, At the bore reading of a text that doe's but look towards an Ember week:
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but and if that text be a commanding one, if Autoritie comes along with it, Autoritie said I? nay then so much the worse for that;
but and if that text be a commanding one, if authority comes along with it, authority said I? nay then so much the Worse for that;
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for if it have a jejunabunt, they shall fast in it; why then, forsooth, they will fast;
for if it have a jejunabunt, they shall fast in it; why then, forsooth, they will fast;
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yes they will fast, but it shall be that fast in the 58 of Is• a fast for strife and debate, a fast from all love-feasts you may be sure.
yes they will fast, but it shall be that fast in the 58 of Is• a fast for strife and debate, a fast from all love-feasts you may be sure.
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How these men can answer my text I know not, sure I am Expositors give it up for a main precept of fasting,
How these men can answer my text I know not, sure I am Expositors give it up for a main precept of fasting,
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and by such an one enjoined, who could command a Fast to the Sea and Grave, two great devourers,
and by such an one enjoined, who could command a Fast to the Sea and Grave, two great devourers,
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and both should abstein, the one from a Peter, the other from a Lazarus. A precept then perchance they will grant it,
and both should abstain, the one from a Peter, the other from a Lazarus. A precept then perchance they will grant it,
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but by whom to be obeied: tunc jejunabunt then they shall fast, they, Christs disciples dead long since, and their. Fast with them;
but by whom to be obeyed: tunc jejunabunt then they shall fast, they, Christ Disciples dead long since, and their. Fast with them;
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this belongs not to us, they'l crie;
this belongs not to us, They'll cry;
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and they say true, if they are not of Christs disciples For if they be of the number of these they in my text, they must be the Nominative case to this Verb, agree with this jejunabunt, they shall fast with Christ disciples here,
and they say true, if they Are not of Christ Disciples For if they be of the number of these they in my text, they must be the Nominative case to this Verb, agree with this jejunabunt, they shall fast with christ Disciples Here,
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or not feast with them hereafter.
or not feast with them hereafter.
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And so much for the Tense shall, next for the Verb Fast, and about this I told you there was a question:
And so much for the Tense shall, next for the Verb Fast, and about this I told you there was a question:
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Now that all questions may be fully understood, 'tis necessary the terms should be fore known, an sint, & quid sint ▪ whether there be any such things or no, and what those things be;
Now that all questions may be Fully understood, it's necessary the terms should be before known, an sint, & quid sint ▪ whither there be any such things or no, and what those things be;
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the same method must we observe about our terme of fast, adding withall the cur sit, the ground and reasons of fasting:
the same method must we observe about our term of fast, adding withal the cur fit, the ground and Reasons of fasting:
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First then let us enquire alter the an sit, whether there has been such a thing in the world as Fasting,
First then let us inquire altar the an fit, whither there has been such a thing in the world as Fasting,
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and that there has, I could bring down, if I so pleased, as others have done in lesser cases, from the very beginning of the world.
and that there has, I could bring down, if I so pleased, as Others have done in lesser cases, from the very beginning of the world.
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Nam à principio fuit sic, it was so even in Paradice, and the first precept God gave our fore-fathers after their Creation was that in Genesis, Yee shall not eat of the tree of good and evil, not eat, that is fast.Nam à principio fuit sic, it was so even in Paradise, and the First precept God gave our Forefathers After their Creation was that in Genesis, Ye shall not eat of the tree of good and evil, not eat, that is fast.
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And surely had their meat and drink been to have done the will of him that sent them, that other place of Scripture had not followed, Meat for the bellie, and the bellie for meat,
And surely had their meat and drink been to have done the will of him that sent them, that other place of Scripture had not followed, Meat for the belly, and the belly for meat,
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but God shall destroy both it and them, there had been no destroying, nor cutting off from eating now.but God shall destroy both it and them, there had been no destroying, nor cutting off from eating now.
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Thus was it before the Law, and no otherwise under it:
Thus was it before the Law, and no otherwise under it:
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for you shall finde Moses commanding the children of Israel, and that twice in one book, to keep a strict fast every year on the tenth day of the seventh month:
for you shall find Moses commanding the children of Israel, and that twice in one book, to keep a strict fast every year on the tenth day of the seventh Monn:
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and a strict Fast it was, even like unto that in Paradice, In the day thereof that he eats, the partie must die the death, Levit. 16. Now more then this one day,
and a strict Fast it was, even like unto that in Paradise, In the day thereof that he eats, the party must die the death, Levit. 16. Now more then this one day,
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though wee read not that Moses ordained, yet Prophet Zechary in his 8 Chap. has his Fast of the fourth, his Fast of the fifth,
though we read not that Moses ordained, yet Prophet Zechariah in his 8 Chap. has his Fast of the fourth, his Fast of the fifth,
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and his Fast of the tenth month;
and his Fast of the tenth Monn;
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and not onely Prophet Zechary, but Prophet Elias, and Prophet Daniel may be brought in for fasters, this last for his three full weeks of abstinence, Eliah for his 40 daies;
and not only Prophet Zechariah, but Prophet Elias, and Prophet daniel may be brought in for fasters, this last for his three full weeks of abstinence, Elijah for his 40 days;
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for which act alone he might very well be interpreted by Christ of John the Baptist, they both being our Saviours fore-runners, John in his Doctrine, Eliah in his Fast.
for which act alone he might very well be interpreted by christ of John the Baptist, they both being our Saviors forerunners, John in his Doctrine, Elijah in his Fast.
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Now for the quid sit, what fasting is;
Now for the quid sit, what fasting is;
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all that I have met with, define it to be, An abstinence from meat and drink, joined with an inward grief and sorrow of heart:
all that I have met with, define it to be, an abstinence from meat and drink, joined with an inward grief and sorrow of heart:
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which last part is made good from the very text:
which last part is made good from the very text:
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Our Saviour was ask'd, Why fast not thy disciples? and he said, Can the children of the Bride-chamber mourn.
Our Saviour was asked, Why fast not thy Disciples? and he said, Can the children of the Bridechamber mourn.
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The question was of Fasting, & his answer of Mourning; as if fasting and mourning had been all one:
The question was of Fasting, & his answer of Mourning; as if fasting and mourning had been all one:
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and that this outward fast of the bodie is an abstinence from all natural food clearly appears out of Esthers 3 daies fast, a long Lent for a Queen.
and that this outward fast of the body is an abstinence from all natural food clearly appears out of Esthers 3 days fast, a long Lent for a Queen.
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Now least any should say we are the children of grace, as little bound to your old Testament Fasts as your old Testament meats, let such but turn over their Bibles,
Now lest any should say we Are the children of grace, as little bound to your old Testament Fasts as your old Testament Meats, let such but turn over their Bibles,
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and they shall meet one bringing both Ashwednesday and Lent home to them in the Gospel, I mean the Baptist coming with his leathern girdle,
and they shall meet one bringing both Ash wednesday and Lent home to them in the Gospel, I mean the Baptist coming with his leathern girdle,
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and garment of Camels hair, a habit very well agreeing with the humiliation of this day,
and garment of Camels hair, a habit very well agreeing with the humiliation of this day,
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as also neither eating nor drinking, saies the text, an abstinence •it for the following fourtie.
as also neither eating nor drinking, Says the text, an abstinence •it for the following fourtie.
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Fasting then, is a with-holding of meat and drink even under the Gospel.
Fasting then, is a withholding of meat and drink even under the Gospel.
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But now non omnes capium sormo••m h•nc, all are not capable of this precept, and therefore our indulgent mother the Church, that none might compl•ine of wrong do•e to Christian liberty,
But now non omnes capium sormo••m h•nc, all Are not capable of this precept, and Therefore our indulgent mother the Church, that none might compl•ine of wrong do•e to Christian liberty,
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or the weake stomack of any weak brother, remits all she can of this rigour,
or the weak stomach of any weak brother, remits all she can of this rigour,
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and enjoins not for a fast either that of, Esthers or this of Johns, and yet qui porest capere cap•at, he that can fast so, let him fast a Gods name;
and enjoins not for a fast either that of, Esthers or this of Johns, and yet qui Poorest capere cap•at, he that can fast so, let him fast a God's name;
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but if he must needs eate, then let him sit down with Daniel, and fall to his pulse:
but if he must needs eat, then let him fit down with daniel, and fallen to his pulse:
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our Church forbidbing onely that pan•m desider abile•, the pleasant bread there mention'd, your Lents of sweet-meats,
our Church forbidbing only that pan•m Desider abile•, the pleasant bred there mentioned, your Lents of sweetmeats,
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& E•ber-weeks of preservs, all high-feeding dishes, and in parler flesh;
& E•ber-weeks of preservs, all high-feeding Dishes, and in parler Flesh;
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and yet even this also doth our Church allow to such as are in Timothies case, that have their NONLATINALPHABET often infirmities,
and yet even this also does our Church allow to such as Are in Timothies case, that have their often infirmities,
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and to them is permitted flesh and wine, but it must be NONLATINALPHABET, as 'tis there in Timothie, a little to suffice nature:
and to them is permitted Flesh and wine, but it must be, as it's there in Timothy, a little to suffice nature:
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'tis not the •illing of our selvs, but our lusts, no de•ay of nature, but chastisement of sin that shee aims at;
it's not the •illing of our selves, but our Lustiest, no de•ay of nature, but chastisement of since that she aims At;
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and therefore forbids all die• nourishing blood with blood, not through a •uperstitious abstinence, as it she did judaize in consecrating mea•s,
and Therefore forbids all die• nourishing blood with blood, not through a •uperstitious abstinence, as it she did judaize in consecrating mea•s,
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and placing more holinesse in one dish then another, but onely that by the waterish and flaccid diet of fish,
and placing more holiness in one dish then Another, but only that by the waterish and flaccid diet of Fish,
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and so unapt for nourishmen•, we might keep our bodies low, but our souls high, the flesh in subjection to the spirit,
and so unapt for nourishmen•, we might keep our bodies low, but our Souls high, the Flesh in subjection to the Spirit,
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and the appe•i•• to the minde, hungring and thirsting after righteousnesse, and lusting no more after flesh-pots and onions, but Mannah;
and the appe•i•• to the mind, hungering and thirsting After righteousness, and lusting not more After fleshpots and onions, but Manna;
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which brings me to my third Quaere, the cur sit, the reasons why we should fast, & tunc jejunabunt, and then shall they fast.
which brings me to my third Quaere, the cur fit, the Reasons why we should fast, & tunc jejunabunt, and then shall they fast.
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Though according to our Church Homily the civil respects of the Common-wealth may require a fa•t, the narrow •eas and shambles exact their Ember-weeks & Lents to increase the breed of cattel, and maintein certain fish-trades;
Though according to our Church Homily the civil respects of the Commonwealth may require a fa•t, the narrow •eas and shambles exact their Ember-weeks & Lents to increase the breed of cattle, and maintain certain fish-trades;
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yet according to the Scriptures intent and the Churches, we must sanctifie a fast, prescribe these fourtie daies to a religious end, to bridle and keep in the lusts of the flesh,
yet according to the Scriptures intent and the Churches, we must sanctify a fast, prescribe these fourtie days to a religious end, to bridle and keep in the Lustiest of the Flesh,
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so to prevent sins to come, and punish our selvs for those already past.
so to prevent Sins to come, and Punish our selves for those already past.
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And this last S. Paul calls NONLATINALPHABET an holy chastising and afflicting himself for that thorn in his flesh, which forc'd him to his watchings often,
And this last S. Paul calls an holy chastising and afflicting himself for that thorn in his Flesh, which forced him to his watchings often,
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and his fastings often, to his castigo corpus meum to correct the outward man, and bring his bodie under the lash;
and his Fastings often, to his Castigo corpus meum to correct the outward man, and bring his body under the lash;
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and certainly to be abridged of that which otherwise we might freely use, has in it the nature of a punishment, they are the very words of the Psalmist, I wept and chastned my self with fasting:
and Certainly to be abridged of that which otherwise we might freely use, has in it the nature of a punishment, they Are the very words of the Psalmist, I wept and chastened my self with fasting:
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chastned himself, a chastisement then it it is. And as it punishes for sin past, so it prevents also for sins to com:
chastened himself, a chastisement then it it is. And as it Punishes for since past, so it prevents also for Sins to come:
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and this was Christs time of fasting before temptation, who fasted to so good purpose, that the Tempter,
and this was Christ time of fasting before temptation, who fasted to so good purpose, that the Tempter,
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like the Pharisees, from that day forward never durst ask him any more questions, but this onely, What have we to do with thee, thou Jesus of Nazareth;
like the Pharisees, from that day forward never durst ask him any more questions, but this only, What have we to do with thee, thou jesus of Nazareth;
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there was no medling, no doing with him after his fasting.
there was no meddling, not doing with him After his fasting.
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Now Christ abstein'd thus, not for himself, for the Divel could not have prevailed had he not fasted;
Now christ abstained thus, not for himself, for the devil could not have prevailed had he not fasted;
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there were no faultie desires of the flesh to be tamed, no possibilitie of a freer and more easie assent and compliance of his soul with God, who was already perfectly united to the Deity:
there were no faulty Desires of the Flesh to be tamed, no possibility of a freer and more easy assent and compliance of his soul with God, who was already perfectly united to the Deity:
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But as for us hee would suffer death, so for us he would suffer hunger, that first as our Saviour, this last as our example, pointing us that had need (for hee had none) the best way to encounter the evil spirit of concupiscence, which is not cast out, no not kept out neither but by fasting.
But as for us he would suffer death, so for us he would suffer hunger, that First as our Saviour, this last as our Exampl, pointing us that had need (for he had none) the best Way to encounter the evil Spirit of concupiscence, which is not cast out, no not kept out neither but by fasting.
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Saturitas ventris semin•rium libidinis, a •ul• bellie and a foul heart scarce go uncoupled:Saturitas Ventricle semin•rium libidinis, a •ul• belly and a foul heart scarce go uncoupled:
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for indeed how should they per membr•rum ordinem (saies S. August. in his 65 de tempore) ordo vitiorum intelligitur, as in the Anatomie of our bodies the parts of gluttonie and lust are link'd together, so are the sins themselvs.
for indeed how should they per membr•rum ordinem (Says S. August. in his 65 de tempore) ordo Vitiorum intelligitur, as in the Anatomy of our bodies the parts of gluttony and lust Are linked together, so Are the Sins themselves.
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And therefore the Apostle ioynes them, rioting and drunkennesse, chambering and wantonnesse;
And Therefore the Apostle joins them, rioting and Drunkenness, chambering and wantonness;
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first rioting, and then wantonness, that leads on this, and not only this, but a whole troope of rebellious actions, security, disobedience, idolatry.
First rioting, and then wantonness, that leads on this, and not only this, but a Whole troop of rebellious actions, security, disobedience, idolatry.
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Thus when the fools barns in the gospell were filled with corn, there was no thought of God the benefactor, all the care was about NONLATINALPHABET, soul take thy case, eat, drink and bemerry.
Thus when the Fools Barns in the gospel were filled with corn, there was no Thought of God the benefactor, all the care was about, soul take thy case, eat, drink and bemerry.
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And indeed this eating quite takes away our stomacke from all holy duties.
And indeed this eating quite Takes away our stomach from all holy duties.
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I need not tell you of Adams surfet, the Isralites in their paradice of Canaan fell to eating 100, and by eating fell, as hee did, from their God;
I need not tell you of Adams surfeit, the Israelites in their paradise of Canaan fell to eating 100, and by eating fell, as he did, from their God;
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and this the Lord foretold them in the 31. of Deuteronomie:
and this the Lord foretold them in the 31. of Deuteronomy:
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when saies hee I shall have brought Israel into the land that floweth with milke and honey, when Says he I shall have brought Israel into the land that flows with milk and honey,
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and they shall have eaten and fill'd themselvs, then will they turne unto other gods, then, and not till then:and they shall have eaten and filled themselves, then will they turn unto other God's, then, and not till then:
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and just so they did, for in the very next Chap. at the 15 ver: you have Jeshurun (which is Jsraell) wax'd fatt, and kicking;
and just so they did, for in the very next Chap. At the 15 ver: you have Jeshurun (which is Israel) waxed fat, and kicking;
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and then saies the text, hee forsooke God which made him.
and then Says the text, he forsook God which made him.
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Another end of fasting is to elevate the soul, and put her upon the wing of holy contemplation and prayer;
another end of fasting is to elevate the soul, and put her upon the wing of holy contemplation and prayer;
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for it stands with reason, that so long as shee is conversant in the kitchin,
for it Stands with reason, that so long as she is conversant in the kitchen,
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so long as her spirits and faculties are spent in dispersing vapours and exhalations of meats, shee her selfe must needs bee l•sse apt and free for heavenly emploiment.
so long as her spirits and faculties Are spent in dispersing vapours and exhalations of Meats, she her self must needs be l•sse apt and free for heavenly employment.
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Full bellies are fittest for •est, and not the body, so much as the soule, is most active with emtinesse:
Full bellies Are Fittest for •est, and not the body, so much as the soul, is most active with emtinesse:
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for this reason fasting and praier go together in Scripture, and as in Scripture, so in our Churches practise, solemne praier almost ever takes fasting to att•nd it.
for this reason fasting and prayer go together in Scripture, and as in Scripture, so in our Churches practise, solemn prayer almost ever Takes fasting to att•nd it.
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A third reason of fasting is, to •estify our repentance by our penance, the prostration of our soules by the humiliation of our bodies;
A third reason of fasting is, to •estify our Repentance by our penance, the prostration of our Souls by the humiliation of our bodies;
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and thus did the primitive times, by their course diet and cloathing, present their unworrhinesse of the benefits of this life,
and thus did the primitive times, by their course diet and clothing, present their unworrhinesse of the benefits of this life,
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and by casting ashes on their heads, speake themselves but dust, altogether deserving to be as farre underneath the earth, as they were above it;
and by casting Ashes on their Heads, speak themselves but dust, altogether deserving to be as Far underneath the earth, as they were above it;
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and this repentance Christ implied to bee the most reall and unfained of all others,
and this Repentance christ implied to be the most real and unfeigned of all Others,
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when hee told the Jewes, That had the mighty works been done in Tyre and Sid•n which were done amongst them they would have repented;
when he told the Jews, That had the mighty works been done in Tyre and Sid•n which were done among them they would have repented;
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and is that all? no, they would have repented sitting in sack-cloath and ashes, their very cloaths and haire had done pennance.
and is that all? no, they would have repented sitting in Sackcloth and Ashes, their very clothes and hair had done penance.
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For t•ue repentance is not a bare turning to God, but turning with fasting: they are Gods own words, Turn to mee with fasting, weeping and mourning.
For t•ue Repentance is not a bore turning to God, but turning with fasting: they Are God's own words, Turn to me with fasting, weeping and mourning.
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The belly must grieve and sympathize with the heart, and the eye be as contrite as the minde.
The belly must grieve and sympathise with the heart, and the eye be as contrite as the mind.
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Repentance then must together with fasting under the Law in Leviticus it was so, their solemne repentance was ever at the time of their generall fast:
Repentance then must together with fasting under the Law in Leviticus it was so, their solemn Repentance was ever At the time of their general fast:
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and they which had not the law (as Nineve•) nature it selfe taught them to take this Physicke,
and they which had not the law (as Nineve•) nature it self taught them to take this Physic,
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as wee use all other, fasting; and fasting wee must take it, if wee would have it worke kindly.
as we use all other, fasting; and fasting we must take it, if we would have it work kindly.
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Nay Saint Basil in his first dejejunto, saies, it works not at all upon a full stomack:
Nay Saint Basil in his First dejejunto, Says, it works not At all upon a full stomach:
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NONLATINALPHABET repentance without fasting is idle, NONLATINALPHABET meerly idle, without any stirring any moving the ill humors atall.
Repentance without fasting is idle, merely idle, without any stirring any moving the ill humours atall.
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The meaning is according to S. James; As faith without works, so repentance without fasting is little better then dead:
The meaning is according to S. James; As faith without works, so Repentance without fasting is little better then dead:
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and again, As faith without works so fasting too without works is dead: and this is another end of our fasts, the exercise of our charity & alms.
and again, As faith without works so fasting too without works is dead: and this is Another end of our fasts, the exercise of our charity & alms.
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To keep a fast for a nation and relieve it not, is but to repeat that Sarcasme in the 2d of S. James, Depart in peace, when they are already destroied by war;
To keep a fast for a Nation and relieve it not, is but to repeat that Sarcasm in the 2d of S. James, Depart in peace, when they Are already destroyed by war;
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warm your selves and fill your bellies, without fire or meat.warm your selves and fill your bellies, without fire or meat.
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Could we everimagine how our devotion should rout an enemie, or our fasts raise a siege? Joshua must sight against Amalek as well as Moses pray;
Could we everimagine how our devotion should rout an enemy, or our fasts raise a siege? joshua must sighed against Amalek as well as Moses pray;
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it were well then if they would order it, that our hands may be lifted up no lesse then our votes and praiers,
it were well then if they would order it, that our hands may be lifted up no less then our votes and Prayers,
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and our Chests lie as open as our Churchdoors.
and our Chests lie as open as our Churchdoors.
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For this is to fast saies God by his Prophet Isaiah, To deal thy bread to the hungrie, to bring the poor to thy house;
For this is to fast Says God by his Prophet Isaiah, To deal thy bred to the hungry, to bring the poor to thy house;
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Israel was not chid for eating, but laying up of their Mannah;
Israel was not Child for eating, but laying up of their Manna;
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and therefore saies a Father, Ita jejuna ut alio manducante prandisse te gaude as, so fast, that the poor may fare the better for it;
and Therefore Says a Father, Ita jejuna ut Alio manducante prandisse te Rejoice as, so fast, that the poor may fare the better for it;
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let thy Eves be their Festivals, thy Lent their Easter.
let thy Eves be their Festivals, thy Lent their Easter.
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And now we have got a fast for our time, let us see whether wee can finde a time for our fast, a tunc for our jejunabant, which is my last part to be handled, the circumstance or time of this fast, implied in the Adverb then, And then they shall fast; and then.
And now we have god a fast for our time, let us see whither we can find a time for our fast, a tunc for our jejunabant, which is my last part to be handled, the circumstance or time of this fast, implied in the Adverb then, And then they shall fast; and then.
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Allowing the thing, we can't chuse but allow it a time, for there is a time for every thing under the Sun:
Allowing the thing, we can't choose but allow it a time, for there is a time for every thing under the Sun:
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a time to weep, and a time to laugh, a time to mourne, and a time to dance (saies the preacher) to dance when the Bridegroom is with us, to sit down and mourn when hee is taken away,a time to weep, and a time to laugh, a time to mourn, and a time to dance (Says the preacher) to dance when the Bridegroom is with us, to fit down and mourn when he is taken away,
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when the marriage feast is at an end;
when the marriage feast is At an end;
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and this is that then in my text, then shall they fast; that is, when the Bridegroom is taken away;
and this is that then in my text, then shall they fast; that is, when the Bridegroom is taken away;
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and the Bridegroom is taken away, saies our Church Homilie, when we are cast down with sicknesse, grief of minde, or the like.
and the Bridegroom is taken away, Says our Church Homily, when we Are cast down with sickness, grief of mind, or the like.
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As for sicknesse 'tis a plain case that takes away the stomack quite, and the time of grief is a time of fasting too.
As for sickness it's a plain case that Takes away the stomach quite, and the time of grief is a time of fasting too.
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Thus Hannah when she was upbraided by her adversarie, wept:
Thus Hannah when she was upbraided by her adversary, wept:
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and how then? and did not eat saies the 1 of Sam. 1. 7. nor drink neither, I believe, unlesse her tears.
and how then? and did not eat Says the 1 of Sam. 1. 7. nor drink neither, I believe, unless her tears.
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So Ahab also when he could not obtein the Vineyard, mourn'd: I, that's granted you'l say;
So Ahab also when he could not obtain the Vineyard, mourned: I, that's granted You'll say;
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for 'tis wine that maketh glad the heart of man, and Naboth denied that;
for it's wine that makes glad the heart of man, and Naboth denied that;
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mourn'd? yes and fasted saies the text, no meat would down with him he was so vexed.
mourned? yes and fasted Says the text, no meat would down with him he was so vexed.
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And so 'tis here, while Christ was with the Apostles, they could not grieve, for they had the fulnesse of joy;
And so it's Here, while christ was with the Apostles, they could not grieve, for they had the fullness of joy;
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but when that fulnesse of joy was to be taken away, then they shall mourn, & tunc jejunabunt and then they shall fast, mourn and fast all one in the text.
but when that fullness of joy was to be taken away, then they shall mourn, & tunc jejunabunt and then they shall fast, mourn and fast all one in the text.
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Another time of Fasting is the time of danger; for when men are in jeopardy, what pleasure can they take in meat;
another time of Fasting is the time of danger; for when men Are in jeopardy, what pleasure can they take in meat;
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knowing not how soon they may eat their last.
knowing not how soon they may eat their last.
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When the children of Israel saw the Egyptians, at their heels, they had no time then to think of their flesh-pots and onyons.
When the children of Israel saw the egyptians, At their heels, they had no time then to think of their fleshpots and onions.
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And this then, this time of fasting is the most usuall in all the Scripture;
And this then, this time of fasting is the most usual in all the Scripture;
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if a plague, famine or Rabshekah bee fear'd, sanctifie a fast in all hast, put on sackcloath, send for the Arke.
if a plague, famine or Rabshekah be feared, sanctify a fast in all haste, put on Sackcloth, send for the Ark.
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And thus was it with the Apostles, Christ was their rocke and sure tower of defence from all danger, and the feare of it:
And thus was it with the Apostles, christ was their rock and sure tower of defence from all danger, and the Fear of it:
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but when this rocke was removed, when Christ was once taken away, then they were at St Pauls quotidie morimur, every hour in danger to be drawn to the stake, & tunc jeiunabant, and then they did fast.
but when this rock was removed, when christ was once taken away, then they were At Saint Paul's quotidie morimur, every hour in danger to be drawn to the stake, & tunc jeiunabant, and then they did fast.
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Now if for the effect of sin we fast, for the cause for sinne it selfe much more:
Now if for the Effect of since we fast, for the cause for sin it self much more:
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and this then, this time of fasting for our sinns, should wee duely observe, our tunc would bee nunc, our then would be now, and as now ita nunc & semper & in secula, so both now and for ever;
and this then, this time of fasting for our Sins, should we duly observe, our tunc would be nunc, our then would be now, and as now ita nunc & semper & in secula, so both now and for ever;
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for should wee live alwaies, wee should sinne alwaies, and so fast alwaies.
for should we live always, we should sin always, and so fast always.
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But this because wee cannot, nay, were it possible wee could, I beleeve wee would not;
But this Because we cannot, nay, were it possible we could, I believe we would not;
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for were wee left to our selves, our then would be then when wee list, and if wee list and not else;
for were we left to our selves, our then would be then when we list, and if we list and not Else;
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I say therefore cause wee neither can fast alwaies, neither will fast of our selves scarce at any time;
I say Therefore cause we neither can fast always, neither will fast of our selves scarce At any time;
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the primitive Church thought it fit to enioyne the people their set there; their solemn daies of fasting, which are these fortie daies now at hand,
the primitive Church Thought it fit to enjoin the people their Set there; their solemn days of fasting, which Are these fortie days now At hand,
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& the wednesdays & fridaies of every weeke, & tunc jejunabant, and then saies the Church, they shall fast.
& the wednesdays & Fridays of every Week, & tunc jejunabant, and then Says the Church, they shall fast.
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And this is the Churches then; the Churches? yes and the Scriptures then too;
And this is the Churches then; the Churches? yes and the Scriptures then too;
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some of these dayes, if not all, comming under the jurisdiction of this then in the text;
Some of these days, if not all, coming under the jurisdiction of this then in the text;
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for as for the wednesday and friday in that magnâ & sanctâ hebdomadâ, that great and holy week,
for as for the wednesday and friday in that magnâ & sanctâ hebdomadâ, that great and holy Week,
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as the Fathers call it, the Passion-week, the weeke next before Easter, 'tis confess'd on every side the bridegroome was taken from them;
as the Father's call it, the Passion-week, the Week next before Easter, it's confessed on every side the bridegroom was taken from them;
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for on wednesday counsel was taken against him, money was taken for him, and then NONLATINALPHABET, saies the Evangelist, he was taken,
for on wednesday counsel was taken against him, money was taken for him, and then, Says the Evangelist, he was taken,
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as good as taken away then;
as good as taken away then;
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but upon the friday following, as we all know, he was taken, and taken away quite;
but upon the friday following, as we all know, he was taken, and taken away quite;
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and therefore then in a more especial manner they did fast:
and Therefore then in a more especial manner they did fast:
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and not onely then, in the Passion-week, but then on those daies (at least one of those daies, the friday) ever after.
and not only then, in the Passion-week, but then on those days (At least one of those days, the friday) ever After.
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For this then must be interpreted of the whole time after the taking away of the bridegrooms bodily presence;
For this then must be interpreted of the Whole time After the taking away of the bridegrooms bodily presence;
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tum, tamdiu; then all that time and course of years till his second coming.tum, Tamdiu; then all that time and course of Years till his second coming.
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Now for this time of Lent something may be said to bring it near the text:
Now for this time of Lent something may be said to bring it near the text:
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as that then when we fast for the Bridegroom, we should fast wth the Bridegroom (as he did) fourtie daies;
as that then when we fast for the Bridegroom, we should fast with the Bridegroom (as he did) fourtie days;
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thus applying that precept of our Saviour (that we shall fast) to his own example, how we should fast.
thus applying that precept of our Saviour (that we shall fast) to his own Exampl, how we should fast.
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And this example both the Apostles after Christ, and the Church after the Apostles have strictly followed:
And this Exampl both the Apostles After christ, and the Church After the Apostles have strictly followed:
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whose intent it ever was in the celebration of these her holy Solemnities, not onely to inform us in the mysteries commemorated,
whose intent it ever was in the celebration of these her holy Solemnities, not only to inform us in the Mysteres commemorated,
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but also, and that chiefly, to conforme us thereby unto him who is our head, and the substance of all our rites and customs.
but also, and that chiefly, to conform us thereby unto him who is our head, and the substance of all our Rites and customs.
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Let us therefore who professe our selvs members of the Church, be like affected with the same Church in this holy exercise of Fasting and Pennance, the onely way to render us conformable to our great example in his sufferings.
Let us Therefore who profess our selves members of the Church, be like affected with the same Church in this holy exercise of Fasting and Penance, the only Way to render us conformable to our great Exampl in his sufferings.
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For repentance is the agonie, the bloodie sweat, the crosse of every Christian: whereby he dies unto sin, and is crucified with his Saviour.
For Repentance is the agony, the bloody sweat, the cross of every Christian: whereby he die unto since, and is Crucified with his Saviour.
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Each circumstance then of Christ's Passion, each bloodie Scene in this Tragedie must be re-acted on our own bodies;
Each circumstance then of Christ's Passion, each bloody Scene in this Tragedy must be reacted on our own bodies;
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which are to be spread upon the crosse, as the Prophet was on the dead child, in answerable extention to •ll parts.
which Are to be spread upon the cross, as the Prophet was on the dead child, in answerable extension to •ll parts.
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First then the remembran•e o• o•r sins, and holy cares for a better life must be the thorns,
First then the remembran•e o• o•r Sins, and holy Cares for a better life must be the thorns,
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and when our ill thoughts are mortified, then is our head crowned with them. Severe Christian rigour is the gall and vineger;
and when our ill thoughts Are mortified, then is our head crowned with them. Severe Christian rigour is the Gall and vinegar;
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and when by an holy abstinence we came our wanton and rebellious flesh, then drink we the bitter cup.
and when by an holy abstinence we Come our wanton and rebellious Flesh, then drink we the bitter cup.
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Restraint from wonted courses of sin is the hammer and nails, and the curbing of licentious actions is the striking through our hands and our feet.
Restraint from wonted courses of since is the hammer and nails, and the curbing of licentious actions is the striking through our hands and our feet.
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In a word, deep remorse is the fatal spear, and when the life-blood of our reigning corruptions is let out,
In a word, deep remorse is the fatal spear, and when the lifeblood of our reigning corruptions is let out,
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then are our hearts pearc'd, and we crucified with our Saviour. Which if we indeavour to be;
then Are our hearts pierced, and we Crucified with our Saviour. Which if we endeavour to be;
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the same blessing shal be pronounc'd from Christ to us, which was from Christ to his Disciples, Blessed are yee that weep now, for yee shall laugh;
the same blessing shall be pronounced from christ to us, which was from christ to his Disciples, Blessed Are ye that weep now, for ye shall laugh;
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blessed are yee that hunger now, for you shall be satisfied, and that with an everlasting Passeover, the Lamb of God at the great Easter day, the day of the general ••esurrection, & tunc non jejuntibunt, and then there shall be no mourning nor fasting any more,blessed Are ye that hunger now, for you shall be satisfied, and that with an everlasting Passover, the Lamb of God At the great Easter day, the day of the general ••esurrection, & tunc non jejuntibunt, and then there shall be no mourning nor fasting any more,
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but perpetual Halelujahs, and fulnesse of joy for ever: of which fulnesse God of his infinite mercie make us all partakers. To which God, &c. FINIS.
but perpetual Hallelujahs, and fullness of joy for ever: of which fullness God of his infinite mercy make us all partakers. To which God, etc. FINIS.
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DEUT. 33. VER. 8. the former part.
DEUTERONOMY. 33. VER. 8. the former part.
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And of Levi he said, Let thy Thummim and thine Ʋrim be with thy holy One.
And of Levi he said, Let thy Thummim and thine Ʋrim be with thy holy One.
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AFter the sufferance of a fourtie years wildernesse-journey, and the more rugged waies of a perverse people,
After the sufferance of a fourtie Years wildernesse-journey, and the more rugged ways of a perverse people,
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now was Moses drawing to his long home.
now was Moses drawing to his long home.
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He had brought the Israelites within sight of their long-look'd for inheritance, but himself must enjoy the beatifical vision,
He had brought the Israelites within sighed of their long-looked for inheritance, but himself must enjoy the beatifical vision,
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and that Jerusalem whereof the promised was but a type.
and that Jerusalem whereof the promised was but a type.
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The governors of God's Church would be thought but poorly rewarded, were their wages onely the milk and honie of a temporal Canaan.
The Governors of God's Church would be Thought but poorly rewarded, were their wages only the milk and honey of a temporal Canaan.
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He that sends them to dresse his Vineyard is pleased to stand indebted for a better peny then this earth is master of.
He that sends them to dress his Vineyard is pleased to stand indebted for a better penny then this earth is master of.
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To receive this, our Prophet must ascend Mount Nebo, and die.
To receive this, our Prophet must ascend Mount Nebo, and die.
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And here since God had so well provided for Moses, Moses will do his best for God's people;
And Here since God had so well provided for Moses, Moses will do his best for God's people;
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being not satisfied with his own happinesse, unlesse his charge may prosper;
being not satisfied with his own happiness, unless his charge may prosper;
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nor content to have been their convoy all his life, except he might direct the way at his death also.
nor content to have been their convoy all his life, except he might Direct the Way At his death also.
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'Tis a clear Sun-set that commends the day, and the chief grace of the Theater is a good com off:
It's a clear Sunset that commends the day, and the chief grace of the Theater is a good come off:
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wherefore our Prophet reservs his best Scene for the last Act, and in in the evening of his life shines most gloriously;
Wherefore our Prophet reservs his best Scene for the last Act, and in in the evening of his life shines most gloriously;
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breaking forth upon the Tribes with a double ray of counsel and blessing.
breaking forth upon the Tribes with a double ray of counsel and blessing.
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Counsel in the former Chap. Set your hearts to do all the words of the Law, &c. How divine a care it is while we are on earth to improve others for heaven,
Counsel in the former Chap. Set your hearts to do all the words of the Law, etc. How divine a care it is while we Are on earth to improve Others for heaven,
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and after the assurance of our own eternitie, to help our brother to the same happinesse.
and After the assurance of our own eternity, to help our brother to the same happiness.
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But counsel is little worth, unlesse a blessing follow it; as that Sermon is unedifying •hat is not seconded with a benediction.
But counsel is little worth, unless a blessing follow it; as that Sermon is unedifying •hat is not seconded with a benediction.
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Now this is given in the Chap• ▪ of my text;
Now this is given in the Chap• ▪ of my text;
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so fit withall and pertinent to the Tribes, that each had a blessing proper to its self.
so fit withal and pertinent to the Tribes, that each had a blessing proper to its self.
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For of Reuben it is said, Let not his men be few; of Benjamin, that he was the beloved of the Lord.
For of Reuben it is said, Let not his men be few; of Benjamin, that he was the Beloved of the Lord.
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Thus still the retinue, the servants are entail'd upon the first-born, but the last is heir to his parent's love, that is the young master, this the darling.
Thus still the retinue, the Servants Are entailed upon the firstborn, but the last is heir to his parent's love, that is the young master, this the darling.
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All but Levi were for temporal ends, & their legacies are answerable: Moses gives them as much as they cared for.
All but Levi were for temporal ends, & their legacies Are answerable: Moses gives them as much as they cared for.
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Zebulun & Issachar shal be fill'd with the treasures of sea & land, & that's enough to stop their mouths.Zebulun & Issachar shall be filled with the treasures of sea & land, & that's enough to stop their mouths.
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Benjamin shal be bless'd with repose & securitie, and hee'l gladly sit down with that.Benjamin shall be blessed with repose & security, and he'll gladly fit down with that.
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Lastly surround Judah with a spatious crown, and large territories, you set him upon the highest pinacle of his ambition.
Lastly surround Judah with a spacious crown, and large territories, you Set him upon the highest pinnacle of his ambition.
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But now it is not wealth, nor ease, no nor honor that best suits with the Ephod:
But now it is not wealth, nor ease, no nor honour that best suits with the Ephod:
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all worldy blessings are jewels of too low a price, too faint a blaze and lustre to be set there;
all worldy blessings Are Jewels of too low a price, too faint a blaze and lustre to be Set there;
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And therefore of Levi he said, &c. The text conteins the Levites portion, and may be divided into three parts;And Therefore of Levi he said, etc. The text contains the Levites portion, and may be divided into three parts;
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the Donor, the Donative, and (as our Law terms it) the Donee, or partie endowed.
the Donor, the Donative, and (as our Law terms it) the Donee, or party endowed.
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The Donor you have implied in the Pronoun Thy, and that's God, who relates to each part;
The Donor you have implied in the Pronoun Thy, and that's God, who relates to each part;
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for 'tis Thy Thummim, and Thy Urim, and Thy holy One, all are Gods. And so 'tis not our own perfection nor innate holinesse,
for it's Thy Thummim, and Thy Urim, and Thy holy One, all Are God's And so it's not our own perfection nor innate holiness,
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nor our own illumination or private spirit, neither is this holy One one of our own making, any invention of man,
nor our own illumination or private Spirit, neither is this holy One one of our own making, any invention of man,
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but an order founded by God himself.
but an order founded by God himself.
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Secondly the Donative is double, Thummim and Urim, wch are perfection and illumination as the Rabbins, holinesse and learning as our own men interpret;
Secondly the Donative is double, Thummim and Urim, which Are perfection and illumination as the Rabbis, holiness and learning as our own men interpret;
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the two main things enquired after, not onely by the Universitie in degrees, but the Church in all her Ordinations.
the two main things inquired After, not only by the university in Degrees, but the Church in all her Ordinations.
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And lastly the partie endowed with these gifts, the holy One, includes the whole Tribe of Levi; by concomitance that of the Old, by correspondence this of the New Testament.
And lastly the party endowed with these Gifts, the holy One, includes the Whole Tribe of Levi; by concomitance that of the Old, by correspondence this of the New Testament.
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For Thummim and Urim respects the Clergie in general, and is as large as bot• Covenants.
For Thummim and Urim respects the Clergy in general, and is as large as bot• Covenants.
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Of these particulars very briefly, and first of the Donor as he severally relates to Thummim, Urim, holy One ▪ Non per nos-ipsos necviribus natura,
Of these particulars very briefly, and First of the Donor as he severally relates to Thummim, Urim, holy One ▪ Non per nos-ipsos necviribus Nature,
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sed perspiritum sanctum was the doctrine of Saint Austine, and the Catholick Church: our will here being like a lower sphere, quae non nisi mota movet: if no inspiration no co-operation;sed perspiritum sanctum was the Doctrine of Saint Augustine, and the Catholic Church: our will Here being like a lower sphere, Quae non nisi mota Movet: if no inspiration no cooperation;
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and our graces are as the money in Benjamin 's sack, of anothers putting in;
and our graces Are as the money in Benjamin is sack, of another's putting in;
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all springing from Christ, as the branches from the Vine, and cease to be graces when they forget their Author.
all springing from christ, as the branches from the Vine, and cease to be graces when they forget their Author.
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Our strength then is but borrowed, our going but leading in God's hand; who is to us what his Cloud was to Israel;
Our strength then is but borrowed, our going but leading in God's hand; who is to us what his Cloud was to Israel;
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if he please to make a stand, we know not which way to turn our selves;
if he please to make a stand, we know not which Way to turn our selves;
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meer nature cannot direct to heaven:
mere nature cannot Direct to heaven:
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and therefore wee say well in our praier, for thine is the Power, and the Glori•, it being by that Power wee come to this Glorie.
and Therefore we say well in our prayer, for thine is the Power, and the Glori•, it being by that Power we come to this Glory.
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Secondly as our Thummim, so our Urim too is from God;
Secondly as our Thummim, so our Urim too is from God;
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for there is no illumination but proceeds à Patre luminum, saies Saint James, from Him that enlightens every one that coms into the world à Patre per modum naturae, as the child from the father;
for there is no illumination but proceeds à Patre Luminum, Says Saint James, from Him that enlightens every one that coms into the world à Patre per modum naturae, as the child from the father;
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à Patre luminum per modum emanationis, as the shine from the Sun. As well then the Fierie-tongues as the Dove come from on high, Learning no lesse then Innocencie.à Patre Luminum per modum emanationis, as the shine from the Sun. As well then the Fierie-tongues as the Dove come from on high, Learning no less then Innocence.
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Thus if Saint Paul have a door of Utterance, God himself keeps the Key:
Thus if Saint Paul have a door of Utterance, God himself keeps the Key:
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if Isaiah 's lips want purifying, no lesse then a Seraphin must expiate them, and hee too with no fire but the Altars:
if Isaiah is lips want purifying, no less then a Seraphin must expiate them, and he too with no fire but the Altars:
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neither Prophets nor Apostles can speak NONLATINALPHABET, as 'tis in Acts 2. the wonderful works of the Lord,
neither prophets nor Apostles can speak, as it's in Acts 2. the wondered works of the Lord,
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unlesse the Holy Ghost first bring the Tongues.
unless the Holy Ghost First bring the Tongues.
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But now quis vituperavit? not the most factions but will agree that Thummim & Urim, all perfections and illuminations,
But now quis vituperavit? not the most factions but will agree that Thummim & Urim, all perfections and illuminations,
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even those dim ones of their own private spirits are of God, but this holy One not so far fetched;
even those dim ones of their own private spirits Are of God, but this holy One not so Far fetched;
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& therefore you take too much upon you, yee sonnes of Levi, seeing all the Congregation is holy, even as your selves.
& Therefore you take too much upon you, ye Sons of Levi, seeing all the Congregation is holy, even as your selves.
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And it must needs be granted they are so;
And it must needs be granted they Are so;
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all the Congregation of the Lord sanctified as well as his Priests, yet not to the same degree of holinesse,
all the Congregation of the Lord sanctified as well as his Priests, yet not to the same degree of holiness,
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but they sicut populus, as Gods people, these sicut Aaron, as his peculiar servants; they are holy 'tis true, but these holiest of holies.
but they sicut populus, as God's people, these sicut Aaron, as his peculiar Servants; they Are holy it's true, but these Holiest of holies.
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Hence it was that when the Law kept Ordinations, certain pieces of the Sacrifice were put into the Priests hands;
Hence it was that when the Law kept Ordinations, certain Pieces of the Sacrifice were put into the Priests hands;
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and now instead of that, a Bible into ours:
and now instead of that, a bible into ours:
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Not onely as a rule to direct, but a sacred witness of that profession, into which wee are by a Divine hand invested.
Not only as a Rule to Direct, but a sacred witness of that profession, into which we Are by a Divine hand invested.
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Hence also it is that we so often meet with a mittet operarios, and a dabit Angelos, all of Gods mission.
Hence also it is that we so often meet with a mittet Operators, and a Dabit Angels, all of God's mission.
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And indeed who more fit to appoint Laborers for the Vineyard, then the Lord of the Farme;
And indeed who more fit to appoint Laborers for the Vineyard, then the Lord of the Farm;
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who Steward for the house, if not the Master. None then may usurpe this holy charge, assume this honour. We are Embassadours;
who Steward for the house, if not the Master. None then may usurp this holy charge, assume this honour. We Are ambassadors;
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and 'tis treason to enter upon an Embassy, before commanded by our Prince.
and it's treason to enter upon an Embassy, before commanded by our Prince.
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And therefore to bee NONLATINALPHABET a man's own ordainer, as Basil's word is, to clap down into Moses chair upon a vain Enthusiasme is prophane presumption;
And Therefore to be a Man's own ordainer, as Basil's word is, to clap down into Moses chair upon a vain Enthusiasm is profane presumption;
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and not to undertake our Office, but to invade it:
and not to undertake our Office, but to invade it:
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being so esteemed of God, as may appear by that feareful Ironie to the false Prophets, I sent them not, yet they run;
being so esteemed of God, as may appear by that fearful Irony to the false prophets, I sent them not, yet they run;
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run, knowing nor why, nor whither ▪ like Ahimaaz in Samuell, and at length like him too, they can tell no tidings.
run, knowing nor why, nor whither ▪ like Ahimaaz in Samuel, and At length like him too, they can tell no tidings.
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Thus neither unbidden nor yet unprepared guests, may come to this Supper of the Lord: For a wedding garment is required.
Thus neither unbidden nor yet unprepared guests, may come to this Supper of the Lord: For a wedding garment is required.
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Whom God imploies in his service hee calles, and whom he calles he cloathes; gives them as well abilities of doing, as autority to do:
Whom God employs in his service he calls, and whom he calls he clothes; gives them as well abilities of doing, as Authority to do:
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which leads me to my second part, the double Donative, Thummim and Vrim, life and learning, the two maine things enquired after by the Bishop in all Ordinations;
which leads me to my second part, the double Donative, Thummim and Urim, life and learning, the two main things inquired After by the Bishop in all Ordinations;
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And of Levi hee said, Let thy &c. Thummim and Urim, Religion takes place of Learning,And of Levi he said, Let thy etc. Thummim and Urim, Religion Takes place of Learning,
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and he must first be good to himself, that will be so to others.
and he must First be good to himself, that will be so to Others.
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For which end the antient Fathers, led by example of the Prophets and Apostles (saies our Canon) appointed Ember-weeks before Ordination, a strict severe government of our owne affections, ere we have antority to guide the peoples:
For which end the ancient Father's, led by Exampl of the prophets and Apostles (Says our Canon) appointed Ember-weeks before Ordination, a strict severe government of our own affections, ere we have antority to guide the peoples:
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example being the life of doctrine;
Exampl being the life of Doctrine;
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and therefore the Praedicants of old were called operarii, quia opere magis quam ore praedicarent, as Stella glosser, and that both in respect of our calling and charge.
and Therefore the Predicants of old were called Operarii, quia Opere magis quam over praedicarent, as Stella glosser, and that both in respect of our calling and charge.
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For our calling as 'tis most eminent, so most eyed, and worst censured.
For our calling as it's most eminent, so most eyed, and worst censured.
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If an Apostle rub but an eare of corn on the sabbath, 'tis breaking of the day;
If an Apostle rub but an ear of corn on the Sabbath, it's breaking of the day;
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the peoples moates are the Priests beames, and anothers indifferency is my evill: somthings being expedient in respect of the man, which are scandalous meerely for his coate.
the peoples moats Are the Priests beams, and another's indifferency is my evil: somethings being expedient in respect of the man, which Are scandalous merely for his coat.
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None therefore to keepe within so strict lines as the Aaronite, being one ever under monitors.
None Therefore to keep within so strict lines as the Aaronite, being one ever under monitors.
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For behold (saies the Apostle) we are made a gazing-stock to the World, to Angels, to Men? to men, which are our charge.For behold (Says the Apostle) we Are made a gazingstock to the World, to Angels, to Men? to men, which Are our charge.
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Governors live not their owne lives alone, but the peoples; their actions being not personal, but epidemical, and whether good or bad are held authentick;
Governors live not their own lives alone, but the peoples; their actions being not personal, but epidemical, and whither good or bad Are held authentic;
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it being enough for the rout that their betters did so.
it being enough for the rout that their betters did so.
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Do any of the rulers believe on him was thought sufficient argument why others should not? Thus if Jeroboam transgresse, he makes an Israel to sinne;Do any of the Rulers believe on him was Thought sufficient argument why Others should not? Thus if Jeroboam transgress, he makes an Israel to sin;
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and if Aaron set up an idol, a whole nation will worship it. Holinesse then becomes every man wel, but best of all publick persons;
and if Aaron Set up an idol, a Whole Nation will worship it. Holiness then becomes every man well, but best of all public Persons;
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and that not onely for example of good, but liberty of controlling ill. The snuffers of the sanctuary made to purge others, must be of pure gold themselvs.
and that not only for Exampl of good, but liberty of controlling ill. The snuffers of the sanctuary made to purge Others, must be of pure gold themselves.
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Thus Herod feared John, not 'cause he was a powerful teacher, but a Just man. This holinesse casts a more dazleing lustre then any other accomplishment what-ever.
Thus Herod feared John, not Because he was a powerful teacher, but a Just man. This holiness Cast a more dazleing lustre then any other accomplishment whatever.
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But let that passe, and suppose this Thummim be not with the holy One, admit the Priest sinnefull;
But let that pass, and suppose this Thummim be not with the holy One, admit the Priest sinful;
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shall the people notwithstanding follow his doctrine, his doctrine whose life is not the use, his voice whose hand points a contrary way? Nothing more,
shall the people notwithstanding follow his Doctrine, his Doctrine whose life is not the use, his voice whose hand points a contrary Way? Nothing more,
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for what if the sacrificer bee unclean, is the offering so? was the glory of Israel, the Arke, any whit lessened when it came from the Philistines? did the breath of the Lord his answers passe by the lesse regarded,
for what if the sacrificer be unclean, is the offering so? was the glory of Israel, the Ark, any whit lessened when it Come from the philistines? did the breath of the Lord his answers pass by the less regarded,
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'cause a Saul Prophesied? Scripture is scripture though the Divell speake it;
Because a Saul Prophesied? Scripture is scripture though the devil speak it;
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no mans sinns should bring the service of God into contempt, nor may good be refused 'cause the meanes are accidentally evill.
no men Sins should bring the service of God into contempt, nor may good be refused Because the means Are accidentally evil.
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Non ergomerita personarum sed officia sacerdotum considerentur, saies Ambrose in his 5 Chapter de iis qui mysteriis initiantur: Non ergomerita personarum sed Offices Sacerdotum considerentur, Says Ambrose in his 5 Chapter de iis qui mysteriis initiantur:
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and 'tis a grosse dull capacity that can't distiuguish 'twixt the worke and the instrument, the weakenesse of the person and the power of the function.
and it's a gross dull capacity that can't distiuguish betwixt the work and the Instrument, the weakness of the person and the power of the function.
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You know no unclean viands were for the table of an Israelite, no birds of prey •it company for a Prophet;
You know no unclean viands were for the table of an Israelite, no Birds of prey •it company for a Prophet;
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yet Sampson made much of his hony, though in a putrified Lion;
yet Sampson made much of his honey, though in a Putrified lion;
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and if Ravens are sent to preserv an Eliah, he willingly accepts their courtefie, and dislikes not the meat 'cause the waiters were black.
and if Ravens Are sent to preserve an Elijah, he willingly accepts their courtesy, and dislikes not the meat Because the waiters were black.
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These then of the Law are lesse scrupulous then some of the Gospell, who disdaine the graces of God,
These then of the Law Are less scrupulous then Some of the Gospel, who disdain the graces of God,
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when not served in the pure•t vessels, that loath their Mannah, if not out of the Tabernacles golden pot, all Urim not coupled with Thummim;
when not served in the pure•t vessels, that loath their Manna, if not out of the Tabernacles golden pot, all Urim not coupled with Thummim;
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The other part of the Donative.
The other part of the Donative.
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Urim is a large word, and reciprocal with sapience in Tully, the science of humane and divine matters;
Urim is a large word, and reciprocal with sapience in Tully, the science of humane and divine matters;
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whence it seems the Levites divinity and scholarship are not synonima's, at least not this and preaching? Lo a vision appeared to me, saies Ezekiel, a whirlwinde and a fire;
whence it seems the Levites divinity and scholarship Are not Synonima's, At least not this and preaching? Lo a vision appeared to me, Says Ezekielem, a whirlwind and a fire;
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to •hew, the Prophets of the Lord must have light with them as well as noise, understanding as tongue.
to •hew, the prophets of the Lord must have Light with them as well as noise, understanding as tongue.
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Gods Ministers are Angels, and these called NONLATINALPHABET, from their manifold knowledg.
God's Ministers Are Angels, and these called, from their manifold knowledge.
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I speak this meerely, for that there is a generation which square out the Divines studie by the Scripture Canon onely, all other rules being crooked, and of no use.
I speak this merely, for that there is a generation which square out the Divines study by the Scripture Canon only, all other rules being crooked, and of no use.
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Would you know the reason? The lesse learning the lesse stipend:
Would you know the reason? The less learning the less stipend:
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and indeed good Letters have not a little pined away, since Divinity began to officiate at the tables end for the trencher.
and indeed good Letters have not a little pined away, since Divinity began to officiate At the tables end for the trencher.
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Now 'tis true Scripture was ever the Levites predominant element; but if you'l make him a perfect mixt body, the Arts too are necessary ingredients.
Now it's true Scripture was ever the Levites predominant element; but if You'll make him a perfect mixed body, the Arts too Are necessary ingredients.
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And therefore though Hadrian the sixt, in his tract de ver a philsophia cries down humane learning with a noise of Fathers,
And Therefore though Hadriani the sixt, in his tract de ver a philsophia cries down humane learning with a noise of Father's,
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yet he concludes, utilem esse scientiam gentilium, dummodo in usum christianum convertatur, that to shave and par• the captive woman,
yet he concludes, utilem esse scientiam Gentilium, dummodo in usum Christian convertatur, that to shave and par• the captive woman,
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& then espouse her, was ever held lawfull matrimony. Look backe upon the two famous patterns of Jewish and Christian divines;
& then espouse her, was ever held lawful matrimony. Look back upon the two famous patterns of Jewish and Christian Divines;
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Moses learned in all the wisdom of the Aegyptians, and S. Paul wise in all the learning of the Grecians, a great artist, and a good ling•i••;
Moses learned in all the Wisdom of the egyptians, and S. Paul wise in all the learning of the Greeks, a great artist, and a good ling•i••;
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and no lesse may we expect from the rest of the Apostles, to whom it was not said, •ollow me, and strait way be fishers;
and no less may we expect from the rest of the Apostles, to whom it was not said, •ollow me, and strait Way be Fishers;
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but follow ▪ and I will make you fishers. They were to learne, ere they were to teach, to be Discipls, before Apostles.
but follow ▪ and I will make you Fishers. They were to Learn, ere they were to teach, to be Disciples, before Apostles.
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No man is born an Ar•isicer, his soul coming as naked into the world as his body, not having so much freedome as to set up in the meanest-trade without serving an apprenticeship And for that dabitur in illa hora to speake without conning, was a promise made to the Twelve,
No man is born an Ar•isicer, his soul coming as naked into the world as his body, not having so much freedom as to Set up in the meanest-trade without serving an apprenticeship And for that dabitur in illa hora to speak without cunning, was a promise made to the Twelve,
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when they should be called to the barre, not to the pulpit. This place, how ever some have made it scandalous, requires both learning and industry;
when they should be called to the bar, not to the pulpit. This place, how ever Some have made it scandalous, requires both learning and industry;
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and thus much S. Paul intimated, when he sent for his bookes, finding as great want of them, as his cloak in winter.
and thus much S. Paul intimated, when he sent for his books, finding as great want of them, as his cloak in winter.
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Yet here notwithstanding this Urim is os so large an extent, as compassing the whole body of knowledge;
Yet Here notwithstanding this Urim is os so large an extent, as compassing the Whole body of knowledge;
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we must remember that our most acute and clearest illumination is but dull and glimmering,
we must Remember that our most acute and Clearest illumination is but dull and glimmering,
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and though it be said to be Gods, yet 'tis not meant of that light which is tanquam lux in lucido, sed lumen in diaphano, not as the Sun, but as the shine.
and though it be said to be God's, yet it's not meant of that Light which is tanquam lux in lucido, sed lumen in diaphano, not as the Sun, but as the shine.
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And therefore if any in this fraile tenement of flesh, shall dare to hope for the masterreach in Gods secrets of state, such I mean as put the great Apostle to his gaze with NONLATINALPHABET and NONLATINALPHABET, hee mistakes his measure,
And Therefore if any in this frail tenement of Flesh, shall Dare to hope for the masterreach in God's secrets of state, such I mean as put the great Apostle to his gaze with and, he mistakes his measure,
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and forgets that his dwelling is in the dust.
and forgets that his Dwelling is in the dust.
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And why should I call for day where God will have night, and covet to see that brightnesse, whose least ray will instantly blind me;
And why should I call for day where God will have night, and covet to see that brightness, whose least ray will instantly blind me;
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it being too strong an object for the weake eye of mans understanding? I will rather admire God in his actions,
it being too strong an Object for the weak eye of men understanding? I will rather admire God in his actions,
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and be content to know the Almighty no farther then his Word shall reveal, where this light leaves mee, I will cease the quest, and boast of my ignorance;
and be content to know the Almighty no farther then his Word shall reveal, where this Light leaves me, I will cease the quest, and boast of my ignorance;
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never desiring that Urim, that illumination, which leades to utter darkenesse, nor that Thummim, that holinesse, which will unholy mee.
never desiring that Urim, that illumination, which leads to utter darkness, nor that Thummim, that holiness, which will unholy me.
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And this points at my last particular, the party endowed with this gi•t, the Holy One.
And this points At my last particular, the party endowed with this gi•t, the Holy One.
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Wee are all Gods, but not all Gods holy Ones. This title is proper to the Priests hiraldry, a jewel only for Aarons brest-plate.
we Are all God's, but not all God's holy Ones. This title is proper to the Priests hiraldry, a jewel only for Aaron's breastplate.
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And certainly the office being sacred, the name must be answerable.
And Certainly the office being sacred, the name must be answerable.
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Now the Levite was thus styl'd from a two-fold holinesse, that of his life, which you have heard, and another of his person.
Now the Levite was thus styled from a twofold holiness, that of his life, which you have herd, and Another of his person.
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For all sanctity is not inward, nor is all Thummim (perfection) that of the soule.
For all sanctity is not inward, nor is all Thummim (perfection) that of the soul.
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Gods holy one must be his faire one too, without blemish no lesse in body, then in mind.
God's holy one must be his fair one too, without blemish no less in body, then in mind.
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Thus under the law no monstrous issue, no blind seer, might offer the bread of his God Levit. 21. And shall the Evengelicall Ministration be worse served then the Legall? while the Sacrifice is more noble, shall the Priest be lesse? onely the fattest in the herd, the fairest in the flock were the oblations of the Law:
Thus under the law no monstrous issue, no blind seer, might offer the bred of his God Levit. 21. And shall the Evengelicall Ministration be Worse served then the Legal? while the Sacrifice is more noble, shall the Priest be less? only the Fattest in the heard, the Fairest in the flock were the Oblations of the Law:
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and shal the poorest onely of the Tribe, the most de•ormed of all the issue, be the offerings of the Gospel? The Lords house is no hospital;
and shall the Poorest only of the Tribe, the most de•ormed of all the issue, be the offerings of the Gospel? The lords house is no hospital;
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neither the sacrifice, nor the Priest must be admitted unsound, or imperfect; and if not a maim'd lambe, much lesse a maim'd Levite.
neither the sacrifice, nor the Priest must be admitted unsound, or imperfect; and if not a maimed lamb, much less a maimed Levite.
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God of all things will •rooke no defilement in the Priesthood: we find Miriam ad Aaron both in the same sinne, yet Miriam onely the Leper;
God of all things will •rooke no defilement in the Priesthood: we find Miriam and Aaron both in the same sin, yet Miriam only the Leper;
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least (saies S. Chrisostom, Hom. 3 ad Colos. ) the uncleannesse of the others person should sticke upon his office;
lest (Says S. Chrysostom, Hom. 3 and Colos) the uncleanness of the Others person should stick upon his office;
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and therefore I find a leprous King, but no where a leprous Priest in all the Scripture.
and Therefore I find a leprous King, but no where a leprous Priest in all the Scripture.
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Now seeing our outward bearing and persons must be blamelesse, why should not our condition be so? To effect this, nothing better then a continual meditation of that solemne pompe and Ceremony used in our Orders.
Now seeing our outward bearing and Persons must be blameless, why should not our condition be so? To Effect this, nothing better then a continual meditation of that solemn pomp and Ceremony used in our Order.
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When the reverend Prelate laies his hand on thy head, remember thou art then manumniz'd from all secular ties,
When the reverend Prelate lays his hand on thy head, Remember thou art then manumnized from all secular ties,
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and sequestred no lesse from the Callings of the people, then their vices:
and sequestered no less from the Callings of the people, then their vices:
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and certainly the holy impression ▪ of Episcopal hands set o• from above, is such an Elixar,
and Certainly the holy impression ▪ of Episcopal hands Set o• from above, is such an Elixir,
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as by con•action, if there be any disposition of goodnesse in the baser mettle, it will render it of the propertie.
as by con•action, if there be any disposition of Goodness in the baser mettle, it will render it of the property.
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Again, when thou takest the Bible, with autoritie to dispence the Word and Sacraments;
Again, when thou Takest the bible, with Authority to dispense the Word and Sacraments;
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Oh! let us not abuse our Masters trust, in betraying that sacred pledge to the vain Pulpit applan•e and Church flatterie of a giddie multitude;
Oh! let us not abuse our Masters trust, in betraying that sacred pledge to the vain Pulpit applan•e and Church flattery of a giddy multitude;
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but may that Apocalyptical curse be ever before thee, of adding or detracting from the words of Gods book;
but may that Apocalyptical curse be ever before thee, of adding or detracting from the words of God's book;
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quod dicitur in falsatores hujus libri doctrinae, which is denounc'd (saies a Father) against such as ravish Scripture to force out doctrines for their own ends,quod dicitur in falsatores hujus Libri Doctrine, which is denounced (Says a Father) against such as ravish Scripture to force out doctrines for their own ends,
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and then emptie their rancour, by turning them to Uses. But above all, those divine extasying words, Receive the Holy Ghost, strike through the soul;
and then empty their rancour, by turning them to Uses. But above all, those divine extasying words, Receive the Holy Ghost, strike through the soul;
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the very sound comes crosse me, and ties down those hands which otherwise might stab my brother, that tongue which else might curse my King, or blaspheme my God.
the very found comes cross me, and ties down those hands which otherwise might stab my brother, that tongue which Else might curse my King, or Blaspheme my God.
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Receive the Holy Ghost, the syllables are an historie, and present my thoughts with all those sacred breathings of the Spirit throughout the Scripture.Receive the Holy Ghost, the syllables Are an history, and present my thoughts with all those sacred breathings of the Spirit throughout the Scripture.
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Here I finde a single Prophet possess'd of a double portion, and heir no lesse to Eliah 's Spirit, then his Mantle:
Here I find a single Prophet possessed of a double portion, and heir no less to Elijah is Spirit, then his Mantle:
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there twelve Aprostles, each speaking with as many tongues; whose powerful Rhetorick did convert thousands at a Sermon;
there twelve Aprostles, each speaking with as many tongues; whose powerful Rhetoric did convert thousands At a Sermon;
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their edifying being a conquest, and their Proselites not so properly to be styled a Congregation, as a people.
their edifying being a conquest, and their Proselytes not so properly to be styled a Congregation, as a people.
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Receive the Holy Ghost? Good God, what more can we ask, or thou bestow!Receive the Holy Ghost? Good God, what more can we ask, or thou bestow!
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The holy Ghost? Why then (as S. Paul saies) receive also the gift of Prophesie by the same Spirit, the gift of Healing by the same Spirit, the gift of Miracles by the same Spirit. But these are Apostolical talents:The holy Ghost? Why then (as S. Paul Says) receive also the gift of Prophesy by the same Spirit, the gift of Healing by the same Spirit, the gift of Miracles by the same Spirit. But these Are Apostolical Talents:
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and wee, O Lord, the most unprofitable of thy servants, are altogether unworthie the meanest of thy gifts:
and we, Oh Lord, the most unprofitable of thy Servants, Are altogether unworthy the Meanest of thy Gifts:
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yet vouchsafe us, we beseech thee, who have now devoted our selves for thy service, to be filled,
yet vouchsafe us, we beseech thee, who have now devoted our selves for thy service, to be filled,
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though with the smallest measure of thy holy Spirit, to be overshadowed but with a single feather of that Dove, enlightned with the least ray of that Cloven-tongu'd fire;
though with the Smallest measure of thy holy Spirit, to be overshadowed but with a single feather of that Dove, enlightened with the least ray of that Cloven-tongued fire;
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and this for thy Gospels sake, for thy promise sake, for thy Son our Saviour Jesus Christ his sake:
and this for thy Gospels sake, for thy promise sake, for thy Son our Saviour jesus christ his sake:
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to whom with the Father and the Holy Ghost be ever, as is most, &c. FINIS.
to whom with the Father and the Holy Ghost be ever, as is most, etc. FINIS.
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Canticles 2. Vers. 2. As the Lillie among the thorns; so is my love among the daughters.
Canticles 2. Vers. 2. As the Lily among the thorns; so is my love among the daughters.
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AS Abraham 's mystical Ram in the thicket, when Isaac was offered up on mount Moriah,
AS Abraham is mystical Ram in the thicket, when Isaac was offered up on mount Moriah,
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and yet not sacrific'd, was Christ crown'd with thorns; so Solomon's typical Lillie in the text, is Christ's Church inthron'd among the briers:
and yet not sacrificed, was christ crowned with thorns; so Solomon's typical Lily in the text, is Christ's Church Enthroned among the briers:
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who though she bee born a King's daughter, yet is her coronet but in-lai'd with thorns;
who though she be born a King's daughter, yet is her coronet but in-laied with thorns;
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and though the 45 Psalm cloaths her with a robe of wrought gold, and all glorious within,
and though the 45 Psalm clothes her with a robe of wrought gold, and all glorious within,
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yet is this glorie of her roial apparel at the best but the glorie of the Ermine, shadowed over and eclips'd with the black spots,
yet is this glory of her royal apparel At the best but the glory of the Ermine, shadowed over and eclipsed with the black spots,
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and that gold but the gold of the Psalmists furnace, seven times purified and martyr'd in the flame.
and that gold but the gold of the Psalmists furnace, seven times purified and martyred in the flame.
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Now that the coat of Christ's Spouse hath been thus blazon'd, all Historie both Ecclesiastical and Civil will be our Heralds, and witnesse.
Now that the coat of Christ's Spouse hath been thus blazoned, all History both Ecclesiastical and Civil will be our Heralds, and witness.
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Ensebius, with his fellow-pens of Church-storie, have sufficiently written the Acts and Monuments of this truth:Eusebius, with his fellow-pens of Church-story, have sufficiently written the Acts and Monuments of this truth:
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their volumnes being so many books of Martyrs, in which you may read the Christian baptiz'd in his own blood,
their volumes being so many books of Martyrs, in which you may read the Christian baptized in his own blood,
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and receiving his confirmation from the fire;
and receiving his confirmation from the fire;
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being condemned ad bestias onely for the Roman sport and recreation, and to the stake in usum nocturni luminis, saies Tacitus, to save the Citie-candle,
being condemned ad Bestias only for the Roman sport and recreation, and to the stake in usum nocturni luminis, Says Tacitus, to save the Citie-candle,
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and light home passengers in a dark night.
and Light home passengers in a dark night.
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Our religion in the mean time being scandalized for superstitio exitiabilis, the very fate and bane of Commonwealths,
Our Religion in the mean time being scandalized for Superstition exitiabilis, the very fate and bane of Commonwealths,
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and the professors of it for novatoresrerum, the grand Innovators and Boutefeus of the world.
and the professors of it for novatoresrerum, the grand Innovators and Boutefeus of the world.
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Insomuch saies Tertullian, that if an Earthquake shook town or territorie, straight Christianitie was called in question;
Insomuch Says Tertullian, that if an Earthquake shook town or territory, straight Christianity was called in question;
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as if the breath of Christian praiers vented in religous caves (the onely Temples of those daies) had rais'd that subterraneous winde,
as if the breath of Christian Prayers vented in religious caves (the only Temples of those days) had raised that subterraneous wind,
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and their grones caus'd the motion.
and their groans caused the motion.
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And for this reason etiam susp•ria & lac•rimae scribebantur saith the historian, their very tears were registred as the Malignant Partie,
And for this reason etiam susp•ria & lac•rimae scribebantur Says the historian, their very tears were registered as the Malignant Party,
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and their •ighs for plots against the State.
and their •ighs for plots against the State.
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And all this •t implere••r, that Gods Word might be fulfilled, and written the second time in the afflictions of his Church.
And all this •t implere••r, that God's Word might be fulfilled, and written the second time in the afflictions of his Church.
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Thus Nero persecuting in the Roman storie, is the red dragon driving the woman to the wildernesse in S. John's Prophesie;
Thus Nero persecuting in the Roman story, is the read dragon driving the woman to the Wilderness in S. John's Prophesy;
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and the Churches martyrdom the truth of that type, the sight of that vision, and even the revelation of the Apocalypse.
and the Churches martyrdom the truth of that type, the sighed of that vision, and even the Revelation of the Apocalypse.
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Or if you will, the Woman there is the Love here in the text, that Wildernesse these Thorns, representing to you the face of this glasse, the original and person of this picture or similitude: As the Lillie, &c. This text you heard me now call a picture or similitude;
Or if you will, the Woman there is the Love Here in the text, that Wilderness these Thorns, representing to you the face of this glass, the original and person of this picture or similitude: As the Lily, etc. This text you herd me now call a picture or similitude;
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in which picture, as in all draughts of the pencil, you may behold the lights & the shadows, the lights shining forth in the Lillie and the Love, the shadows mask'd under the Thorns and the Daughters ▪ for those black Thorns are as the shadow to this white Lillie,
in which picture, as in all draughts of the pencil, you may behold the lights & the shadows, the lights shining forth in the Lily and the Love, the shadows masked under the Thorns and the Daughters ▪ for those black Thorns Are as the shadow to this white Lily,
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and these soul daughters the foil to set off that fair Love. Now as all pictures must have their place of view;
and these soul daughters the foil to Set off that fair Love. Now as all pictures must have their place of view;
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so may it please you to look upon, for a third particular, the seat or ▪ standing of this Lillie, it is in NONLATINALPHABET in the middle, or among the Thorns;
so may it please you to look upon, for a third particular, the seat or ▪ standing of this Lily, it is in in the middle, or among the Thorns;
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and last of all to vouchsafe a glance or two upon the Artisan himself, implied in the particle my; As the Lillie among the Thorns,
and last of all to vouchsafe a glance or two upon the Artisan himself, implied in the particle my; As the Lily among the Thorns,
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so is my Love ▪ my, who am the Limmer that hath drawn and owes this piece, whose hand protects it here,so is my Love ▪ my, who am the Limmer that hath drawn and owes this piece, whose hand protects it Here,
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and will new trim and varnish it hereafter, turning these lights into Glories and everlasting shines,
and will new trim and varnish it hereafter, turning these lights into Glories and everlasting shines,
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and those shadows into utter darknesse.
and those shadows into utter darkness.
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Thus have you from a rude pencil the chief lines of this Landskip of the Church, and my present discourse;
Thus have you from a rude pencil the chief lines of this Landskip of the Church, and my present discourse;
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of all which as they lie in the frame of the text, where you are first presented with the lights of this piece, the Lillie and the Spouse, As the Lillie, so is my Love.
of all which as they lie in the frame of the text, where you Are First presented with the lights of this piece, the Lily and the Spouse, As the Lily, so is my Love.
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The Lillie is a flower of that brightnesse, not Solomon (saies our Saviour) exalted on his throne, shin'd with that majestie as one of these humbled in the valley, no• were his robes half so glorious as their leaves.
The Lily is a flower of that brightness, not Solomon (Says our Saviour) exalted on his throne, shined with that majesty as one of these humbled in the valley, no• were his robes half so glorious as their leaves.
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And as this flower excels in an outward bravery, and gad•nesse of leaves, so in an inward goodnesse of the stemme;
And as this flower excels in an outward bravery, and gad•nesse of leaves, so in an inward Goodness of the stem;
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out-shining not onely the King, but all his plants, from his Cedar of Lebanus to the Hisope that groweth on the wall;
Outshining not only the King, but all his plants, from his Cedar of Lebanon to the Hyssop that grows on the wall;
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being of that medicinall virtue with the Herbalist, idolatrous Israell might have receiv'd from hence an antidote against the Serpents sting,
being of that medicinal virtue with the Herbalist, idolatrous Israel might have received from hence an antidote against the Serpents sting,
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and rebellious Pharaoh a new skin for his blister'd flesh ▪ Now though Christs spouse in the text answers all,
and rebellious Pharaoh a new skin for his blistered Flesh ▪ Now though Christ spouse in the text answers all,
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and more then hath been spoken of the Lilly; yet for the present I will drawe out this paralel but onely in two lines;
and more then hath been spoken of the Lily; yet for the present I will draw out this parallel but only in two lines;
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the one pointing to the humility of Christs Chuch, in the groweth of the Lilly, which is but low,
the one pointing to the humility of Christ Church, in the grows of the Lily, which is but low,
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and therefore called the Lilly of the vallies;
and Therefore called the Lily of the valleys;
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the other to her Virgine purity, and innocency of life, from the whitenesse of the same flower; a colour nature doth die;
the other to her Virgae purity, and innocency of life, from the whiteness of the same flower; a colour nature does die;
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simple and so fittest for religion.
simple and so Fittest for Religion.
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I'le take my rise from the humility of Christs spouse, As the lilly, so is my love.
I'll take my rise from the humility of Christ spouse, As the Lily, so is my love.
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Aquinas his humility, the lowest of acts, and yet the highest of virtues, would scarce speake good schoole divinity, had not our Saviour preached it by his actions:Aquinas his humility, the lowest of acts, and yet the highest of Virtues, would scarce speak good school divinity, had not our Saviour preached it by his actions:
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who not onely died but lived for our salvation; teaching us a way to mount upwards by descending, and to be exalted through humility.
who not only died but lived for our salvation; teaching us a Way to mount upward by descending, and to be exalted through humility.
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Thus he that was the fullnesse of the Godhead, exinanivit se, emptied himselfe into a man:
Thus he that was the fullness of the Godhead, exinanivit se, emptied himself into a man:
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he that dwelt in the highest regarded the lowlinesse of his Handmaiden, as 'tis in the Magnificat, and the brightnesse of the Father became over-shadowed with a vaile of flesh.
he that dwelled in the highest regarded the lowliness of his Handmaiden, as it's in the Magnificat, and the brightness of the Father became overshadowed with a veil of Flesh.
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And as if for a God to be borne, and a Diety to enter a body, were not sufficient humiliation;
And as if for a God to be born, and a Diety to enter a body, were not sufficient humiliation;
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his whole life was but the Schooles twelve rounds or degrees of humility.
his Whole life was but the Schools twelve rounds or Degrees of humility.
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For though we hear Christ preaching upon the mount, in the 5. of Saint Matth: yet were his doctrines there onely of the vallies, To rejoice when men shall revile, to bee exceeding glad for a persecution, so the twel•t period of that sermon;
For though we hear christ preaching upon the mount, in the 5. of Saint Matthew: yet were his doctrines there only of the valleys, To rejoice when men shall revile, to be exceeding glad for a persecution, so the twel•t Period of that sermon;
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again, to have a cheeke to receive an injury, to go to law not to recover,
again, to have a cheek to receive an injury, to go to law not to recover,
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but give away a garment, in the 40 ver: of the same chap: last of all to blesse for a curse, to wish heaven to such as desire your damnation, to deny even our selves, that is saies a Father, our great parts and eminent endowments;
but give away a garment, in the 40 for: of the same chap: last of all to bless for a curse, to wish heaven to such as desire your damnation, to deny even our selves, that is Says a Father, our great parts and eminent endowments;
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duri sermones hard lessons, and yet all tooke out by our Saviour;Duri Sermons hard Lessons, and yet all took out by our Saviour;
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his hand directing the same way with his voice, and what he taught was but his owne example;
his hand directing the same Way with his voice, and what he taught was but his own Exampl;
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shewing, he enioyn'd no impossibilities, in that he acted his owne commands.
showing, he enjoined no impossibilities, in that he acted his own commands.
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Thus I find him on the crosse in the greatest agony for his persecutors, their blasphemies wrestling with his benedictions;
Thus I find him on the cross in the greatest agony for his persecutors, their Blasphemies wrestling with his benedictions;
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the Jewes curse ascending heaven, and Christs blessing keeping it downe:
the Jews curse ascending heaven, and Christ blessing keeping it down:
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who not suffering them to enjoy their damnation, resolved upon with so much plaudite & acclamation, his blood be upon us and our children, opened the mouth of that blood into a praier,
who not suffering them to enjoy their damnation, resolved upon with so much plaudite & acclamation, his blood be upon us and our children, opened the Mouth of that blood into a prayer,
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and made it crie, Father forgive them, for they know not what they do. And this my God was according to thy promise, the giving of a new commandement:
and made it cry, Father forgive them, for they know not what they do. And this my God was according to thy promise, the giving of a new Commandment:
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for whereas the old runns, I will visit the sinns of the fathers upon the children, thy law of the Gospell proclaimes, I will remit those sinns unto the third and fourth generation, I will shew mercy upon thousands of them that hate me and not keepe my commandements.
for whereas the old runs, I will visit the Sins of the Father's upon the children, thy law of the Gospel proclaims, I will remit those Sins unto the third and fourth generation, I will show mercy upon thousands of them that hate me and not keep my Commandments.
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Now for the second act of our Saviours humility, the deniall of his eminent gifts, what greater could there be,
Now for the second act of our Saviors humility, the denial of his eminent Gifts, what greater could there be,
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then the forbidding his patients to declare their cure, and desiring his miracles might be as invisible as his Godhead.
then the forbidding his patients to declare their cure, and desiring his Miracles might be as invisible as his Godhead.
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As if a miraculous health were the shame of the physitian, and a Lazarus raised to life, the spoiling of his practise.
As if a miraculous health were the shame of the Physician, and a Lazarus raised to life, the spoiling of his practice.
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Or else how is it we read in the Gospell, of our Saviours unlocking the mouth of the dumb,
Or Else how is it we read in the Gospel, of our Saviors unlocking the Mouth of the dumb,
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and then crying, See you tell no man; which was to tie up that organ, which he had before loosed;
and then crying, See you tell no man; which was to tie up that organ, which he had before loosed;
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as he did in drawing the curtaine from the blind mans eyes, & yet commanding him not to see and take notice of his physitian;
as he did in drawing the curtain from the blind men eyes, & yet commanding him not to see and take notice of his Physician;
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or in restoring the withered hand, and straitway drying it up againe, in forbidding it's use;
or in restoring the withered hand, and straightway drying it up again, in forbidding it's use;
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and saying, point not at me.
and saying, point not At me.
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And therefore learn of me, was our Saviours saying to his Church, for I am lowly in heart, Mat. 11. In heart, aflecting no vain glory in my miracles, no high opinion of my great parts;
And Therefore Learn of me, was our Saviors saying to his Church, for I am lowly in heart, Mathew 11. In heart, aflecting no vain glory in my Miracles, no high opinion of my great parts;
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which instructs us not to commit Idolatrie with our own bosom, and to fall down to the thoughts of our hearts;
which instructs us not to commit Idolatry with our own bosom, and to fallen down to the thoughts of our hearts;
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by which wee deifie these moulds of earth, as if we could raise eternitie out of ashes,
by which we deify these moulds of earth, as if we could raise eternity out of Ashes,
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or build immortalitie on pillars of dust;
or built immortality on pillars of dust;
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wherefore learn of Christ to think meanly of our selvs, and mistrust even what we know:
Wherefore Learn of christ to think meanly of our selves, and mistrust even what we know:
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and this, saies Aquinas, refraenat animum, is a bridle to curb and keep in our hot-mettel'd and unweighed minds, from running upon every dangerous precipice;
and this, Says Aquinas, refraenat animum, is a bridle to curb and keep in our hot-metteled and unweighed minds, from running upon every dangerous precipice;
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the want of humility expelled our first parents paradise, the angeltheaven, and may us too from the same joyes for som mens eminencies are their vices,
the want of humility expelled our First Parents paradise, the angeltheaven, and may us too from the same Joys for Some men's Eminences Are their vices,
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and a good name as dangerous to them as a bad, their greatest parts being made their greatest sins;
and a good name as dangerous to them as a bad, their greatest parts being made their greatest Sins;
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and the rationall soul to answer more at the last day, for it's knowledg, then ignorance.
and the rational soul to answer more At the last day, for it's knowledge, then ignorance.
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Hence it is we hear Phisophy turned into Atheism, and a deep discourse to subtle blasphemy;
Hence it is we hear Phisophy turned into Atheism, and a deep discourse to subtle blasphemy;
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which dares censure the holy Ghost for no good Philospher in placing the waters above the firmament, cause all their elements are sublunary,
which dares censure the holy Ghost for no good Philosopher in placing the waters above the firmament, cause all their elements Are sublunary,
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& to dispute the first Chap. of Gen. out of the Canon, for that it is no where to be found in the Physicks. Thus they cry down Moses by Aristotle, & as i• the Divel were as great a mover of sedition in the study,
& to dispute the First Chap. of Gen. out of the Canon, for that it is no where to be found in the Physics. Thus they cry down Moses by Aristotle, & as i• the devil were as great a mover of sedition in the study,
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as in the shop, they raise a Brownisticall mutiny of the Arts against Divinity, setting up that to preach which never tooke Orders.
as in the shop, they raise a Brownistical mutiny of the Arts against Divinity, setting up that to preach which never took Order.
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Nor stop we here, but upon the same proud dotage of our able parts presume to remove those Land-marks in Divinity, our Fathers have set;
Nor stop we Here, but upon the same proud dotage of our able parts presume to remove those Landmarks in Divinity, our Father's have Set;
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to leave the old beaten way of the Church, trod by so many ages of Divines,
to leave the old beaten Way of the Church, trod by so many ages of Divines,
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and follow a peculiar tracke of our private fancy leading to the-by wayes of heresy and schisme;
and follow a peculiar track of our private fancy leading to the-by ways of heresy and Schism;
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God in his just judgement, making all the travel and throwes of our braine abortive,
God in his just judgement, making all the travel and throws of our brain abortive,
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like those untimely miscarriages of the wombe not honoured with a soul, or the shape and lineaments of an infant.
like those untimely miscarriages of the womb not honoured with a soul, or the shape and lineaments of an infant.
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From this self conceit arise those sublimated disputes of Faith, which make men forget their Charity;
From this self conceit arise those sublimated disputes of Faith, which make men forget their Charity;
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of Predestination, till they Prove themselves none of the Elect;
of Predestination, till they Prove themselves none of the Elect;
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as also about the blessed Trinity, till at last they believe there is no such thing:
as also about the blessed Trinity, till At last they believe there is no such thing:
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a mysterie whe•ein our quickest sight is as but one degree above blindnesse;
a mystery whe•ein our quickest sighed is as but one degree above blindness;
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and yet there are, who have boasted to make it so cleare and easy, as if they enjoyed the beatifical vision in this life:
and yet there Are, who have boasted to make it so clear and easy, as if they enjoyed the beatifical vision in this life:
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& wil have Christ's presence in the Eucharist to •e as visible, as though by a miraculous multiplying eye they saw him bodily move in each crum of bread and drop of wine.
& will have Christ's presence in the Eucharist to •e as visible, as though by a miraculous multiplying eye they saw him bodily move in each crumb of bred and drop of wine.
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And why should I call for day, where God will have night, and covet to see that brightnesse, whose least •ay wil instantly blind me? I wil rather with Moses fall flat upon my face, humbly admire that Dietie which I cannot conceive,
And why should I call for day, where God will have night, and covet to see that brightness, whose least •ay will instantly blind me? I will rather with Moses fallen flat upon my face, humbly admire that Diety which I cannot conceive,
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and bee content to know the Almightie no farther then his Word shall reveal: where this light leavs me I wil cease the quest, and boast of my ignorance;
and be content to know the Almighty no farther then his Word shall reveal: where this Light leaves me I will cease the quest, and boast of my ignorance;
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never desiring that illumination which leads to utter darknesse, nor that holinesse which will unholy me:
never desiring that illumination which leads to utter darkness, nor that holiness which will unholy me:
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And this points at the other parallel before mention'd, the whitenesse of the Lillie, and the innocencie or holinesse of the Spouse, As the Lillie, so is my love.
And this points At the other parallel before mentioned, the whiteness of the Lily, and the innocence or holiness of the Spouse, As the Lily, so is my love.
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Christianitie a bare name, Religion a ••eer shadow;
Christianity a bore name, Religion a ••eer shadow;
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not as they appear in themselvs, but as made so by the Seemers of this age;
not as they appear in themselves, but as made so by the Seemers of this age;
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who use Gods cause as Hunters do a Scand, the more covertly to shoot at what game they please;
who use God's cause as Hunters do a Scanned, the more covertly to shoot At what game they please;
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making their Religion their Part, and onely personating their godlinesse;
making their Religion their Part, and only personating their godliness;
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their devotion being like the hangings of the scene, which they can take off and tack on as they list.
their devotion being like the hangings of the scene, which they can take off and tack on as they list.
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Thus Saul's sparing of Agag, and the best of the spoil was pretended for ends holy;
Thus Saul's sparing of Agag, and the best of the spoil was pretended for ends holy;
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not for his own private table at any hand, but Gods Altar; whose command he neglected to observe his worship, and offered up disobedience in a sacrifice.
not for his own private table At any hand, but God's Altar; whose command he neglected to observe his worship, and offered up disobedience in a sacrifice.
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And thus about an age since, that rebellion of the frantick Sectarists in Germany was anabaptiz'd with the sanctified name of a Reformation,
And thus about an age since, that rebellion of the frantic Sectarists in Germany was anabaptized with the sanctified name of a Reformation,
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and those barbarous Armies slick'd over with the plausible title of lawful brotherly Assemblies, and a Christian Congregation:
and those barbarous Armies slicked over with the plausible title of lawful brotherly Assemblies, and a Christian Congregation:
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their burning of Libraries was pretended for the encouraging of Learning;
their burning of Libraries was pretended for the encouraging of Learning;
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persuading the people, that to take up arms against Charles their Emperor was onely to protect his office;
persuading the people, that to take up arms against Charles their Emperor was only to Pact his office;
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and to destroy his person, that they might the better preserve his dignity, & make his Crown the greatest Prince in Christendom:
and to destroy his person, that they might the better preserve his dignity, & make his Crown the greatest Prince in Christendom:
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And yet these were esteem'd (no Saints indeed but) meer innocent holy men.
And yet these were esteemed (no Saints indeed but) mere innocent holy men.
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But now our Lillies whitenesse is not of this colour, Chist's Spouse her innocencie and holinesse not of their Religion:
But now our Lilies whiteness is not of this colour, Chist's Spouse her innocence and holiness not of their Religion:
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the Kings daughter in the 45 Psal. was all glorious within; if wee bee good Christians we are both sides alike, and best at the core.
the Kings daughter in the 45 Psalm was all glorious within; if we be good Christians we Are both sides alike, and best At the core.
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No matter then for this bark and outside of Religion, this skin and shell of Christianitie, the heart and the reins are those that God looks after:
No matter then for this bark and outside of Religion, this skin and shell of Christianity, the heart and the reins Are those that God looks After:
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God? I and man too.
God? I and man too.
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For this Love, this Spouse in my text, as she is most fair, so most eied,
For this Love, this Spouse in my text, as she is most fair, so most eyed,
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and worst censured by the unbelieving world.
and worst censured by the unbelieving world.
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Thus if an Apostle rub but an ear of corn on the Sabbath 'tis breaking of the day:
Thus if an Apostle rub but an ear of corn on the Sabbath it's breaking of the day:
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the Infidels moats are the Christians beams, and his indifferencie my evil; somthings being expedient in respect of the man, which are scandalous m•erly for his Calling.
the Infidels moats Are the Christians beams, and his indifferency my evil; somethings being expedient in respect of the man, which Are scandalous m•erly for his Calling.
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None then to keep within so strict lines as the Christian, being one ever under monitors;
None then to keep within so strict lines as the Christian, being one ever under monitors;
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for behold (saies the Apostle) wee are made a gazing stock to the world, to Angels, and to men.
for behold (Says the Apostle) we Are made a gazing stock to the world, to Angels, and to men.
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In•omuch that wee live not our own lives alone, but the life of the whole world;
In•omuch that we live not our own lives alone, but the life of the Whole world;
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as if at our Regeneration we took upon us no private persons, but the common nature,
as if At our Regeneration we took upon us no private Persons, but the Common nature,
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and were not baptized men, but mankinde:
and were not baptised men, but mankind:
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our actions being therefore not personal but oecumenical, & whether good or bad are held authentick.
our actions being Therefore not personal but ecumenical, & whither good or bad Are held authentic.
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Thus had not our Saviour paid tribute, it would have been thought sufficient argument why others should not;
Thus had not our Saviour paid tribute, it would have been Thought sufficient argument why Others should not;
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it being enough for the Rout that their betters did so. No wonder then if Sechem ravish, when the first-born of Jacob commits incest;
it being enough for the Rout that their betters did so. No wonder then if Shechem ravish, when the firstborn of Jacob commits Incest;
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if an Aegyptian falls down to an Oxe, when an Israelite worships a Calf; if Simon Magus offers to buy the Holy Ghost;
if an Egyptian falls down to an Ox, when an Israelite worships a Calf; if Simon Magus offers to buy the Holy Ghost;
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when an Apostle dares sell his Master. Holinesse then becoms every man well, but best of all the baptiz'd;
when an Apostle dares fell his Master. Holiness then becomes every man well, but best of all the baptized;
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who is the Mirrour in which the unbeliever beholds heaven, and the Convoy to direct him thither:
who is the Mirror in which the unbeliever beholds heaven, and the Convoy to Direct him thither:
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Now if the glasse be spotted, instead of an Angel we look upon a furie,
Now if the glass be spotted, instead of an Angel we look upon a fury,
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and if the conduct be fals, there is more danger in the guide then the way;
and if the conduct be falls, there is more danger in the guide then the Way;
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which hath caus'd many Pagans to step back, having had one foot in the Church,
which hath caused many Pagans to step back, having had one foot in the Church,
r-crq vhz vvn d n2-jn pc-acp vvi av, vhg vhn crd n1 p-acp dt n1,
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when they have seen Christians believe so well, and live so ill, breaking the Commandements against the Creed,
when they have seen Christians believe so well, and live so ill, breaking the commandments against the Creed,
c-crq pns32 vhb vvn np1 vvi av av, cc vvi av av-jn, vvg dt n2 p-acp dt n1,
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and contradicting the doctrine of the seventh day by the practice of the other six.
and contradicting the Doctrine of the seventh day by the practice of the other six.
cc vvg dt n1 pp-f dt ord n1 p-acp dt n1 pp-f dt j-jn crd.
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And here though I plead for holinesse, yet not the Pharisees, Touch me not, for I am holier then thou;
And Here though I plead for holiness, yet not the Pharisees, Touch me not, for I am Holier then thou;
cc av cs pns11 vvb p-acp n1, av xx dt np2, vvb pno11 xx, c-acp pns11 vbm jc cs pns21;
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no holinesse of the Separation, but what is diffusive, and holds communion with all: for our Lillie is the Lillie of the valleys, and not of the garden;
no holiness of the Separation, but what is diffusive, and holds communion with all: for our Lily is the Lily of the valleys, and not of the garden;
dx n1 pp-f dt n1, cc-acp q-crq vbz j, cc vvz n1 p-acp d: c-acp po12 n1 vbz dt n1 pp-f dt n2, cc xx pp-f dt n1;
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and this Love in my text is seated among the daughters, the daughters of the whole world,
and this Love in my text is seated among the daughters, the daughters of the Whole world,
cc d n1 p-acp po11 n1 vbz vvn p-acp dt n2, dt n2 pp-f dt j-jn n1,
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and neither of a Parlour nor a Cloister, a Conventicle nor a Nunnerie;
and neither of a Parlour nor a Cloister, a Conventicle nor a Nunnery;
cc av-dx pp-f dt n1 ccx dt n1, dt n1 ccx dt n1;
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which leads me to my next particular, the seat or standing of the Lilly, it is NONLATINALPHABET, in the middle, or among this thorns.
which leads me to my next particular, the seat or standing of the Lily, it is, in the middle, or among this thorns.
r-crq vvz pno11 p-acp po11 ord j, dt n1 cc vvg pp-f dt n1, pn31 vbz, p-acp dt n-jn, cc p-acp d n2.
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The blessed Trinitie is therefore most perfect, cause most one, and man is more or lesse God's image,
The blessed Trinity is Therefore most perfect, cause most one, and man is more or less God's image,
dt j-vvn np1 vbz av av-ds j, n1 ds pi, cc n1 vbz av-dc cc dc npg1 n1,
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as he does more or lesse resemble that Trinitie, which is one NONLATINALPHABET saies Nazian. Ora. 12. as well in respect of agreement as essence;
as he does more or less resemble that Trinity, which is one Says Nazian. Ora. 12. as well in respect of agreement as essence;
c-acp pns31 vdz dc cc av-dc vvi cst np1, r-crq vbz crd vvz jp. np1 crd p-acp av p-acp n1 pp-f n1 p-acp n1;
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being therefore styl'd in Scripture Peace and Love, to shew, that the next way to set thee at opposition with thy God, is to divide thee from thy brother,
being Therefore styled in Scripture Peace and Love, to show, that the next Way to Set thee At opposition with thy God, is to divide thee from thy brother,
vbg av vvn p-acp n1 n1 cc n1, pc-acp vvi, cst dt ord n1 pc-acp vvi pno21 p-acp n1 p-acp po21 n1, vbz pc-acp vvi pno21 p-acp po21 n1,
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and to hazard thy interest in the head is to dis-joint thy self from the members;
and to hazard thy Interest in the head is to disjoint thy self from the members;
cc pc-acp vvi po21 n1 p-acp dt n1 vbz p-acp n1 po21 n1 p-acp dt n2;
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being thus an enemy not onely to thine own salvation, but thy neighbors; to thine own, by refusing their goodnesse;
being thus an enemy not only to thine own salvation, but thy neighbours; to thine own, by refusing their Goodness;
vbg av dt n1 xx av-j p-acp po21 d n1, cc-acp po21 n2; p-acp po21 d, p-acp vvg po32 n1;
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to thy neighbours, by not communicating thine.
to thy neighbours, by not communicating thine.
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To prevent this, the Almightie hath made thee a sociable creature, and every part of this world as accessible and sociable as thy creation:
To prevent this, the Almighty hath made thee a sociable creature, and every part of this world as accessible and sociable as thy creation:
p-acp vvi d, dt j-jn vhz vvn pno21 dt j n1, cc d n1 pp-f d n1 c-acp j cc j c-acp po21 n1:
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the Scythian may embrace the Moor. and the East join hands with the West-Indian. Whilst then thou hold'st no communion with thy brother, thou unman'st thy self, separating from thy humane nature;
the Scythian may embrace the Moor. and the East join hands with the West-Indian. While then thou holdest no communion with thy brother, thou unman'st thy self, separating from thy humane nature;
dt jp vmb vvi dt n1. cc dt n1 vvb n2 p-acp dt j. cs av pns21 vv2 dx n1 p-acp po21 n1, pns21 vv2 po21 n1, n-vvg p-acp po21 j n1;
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nay more, being not among these Thorns thou art not with this Lillie;
nay more, being not among these Thorns thou art not with this Lily;
uh-x av-dc, vbg xx p-acp d n2 pns21 vb2r xx p-acp d n1;
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but like Donatus, confining to som Africk, thou excommunicates thy self out of the Church Militant below, and perchance the Triumphant above:
but like Donatus, confining to Some Africa, thou excommunicates thy self out of the Church Militant below, and perchance the Triumphant above:
cc-acp av-j np1, vvg p-acp d np1, pns21 n2 po21 n1 av pp-f dt n1 j a-acp, cc av dt j p-acp:
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as the ambition of those apostate Angels no sooner distinguish'd them from the rest, but it threw then from heaven.
as the ambition of those apostate Angels no sooner distinguished them from the rest, but it threw then from heaven.
c-acp dt n1 pp-f d n1 n2 av-dx av-c vvn pno32 p-acp dt n1, cc-acp pn31 vvd av p-acp n1.
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Nor is this separation destructive onely of thy self, but of the whole Church;
Nor is this separation destructive only of thy self, but of the Whole Church;
ccx vbz d n1 j av-j pp-f po21 n1, cc-acp pp-f dt j-jn n1;
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from whose bodie every one that separates tears off a several limb, and becoms a murtherer of the whole.
from whose body every one that separates tears off a several limb, and becomes a murderer of the Whole.
p-acp rg-crq n1 d pi cst vvz n2 a-acp dt j n1, cc vvz dt n1 pp-f dt j-jn.
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For which reason it hath been ever the devils policie (who is encouraged not so much by his own strength,
For which reason it hath been ever the Devils policy (who is encouraged not so much by his own strength,
p-acp r-crq n1 pn31 vhz vbn av dt ng1 n1 (r-crq vbz vvn xx av av-d p-acp po31 d n1,
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as our weaknesse) first to divide this armie with banners, and then to assault through the breach;
as our weakness) First to divide this army with banners, and then to assault through the breach;
c-acp po12 n1) ord pc-acp vvi d n1 p-acp n2, cc av pc-acp vvi p-acp dt n1;
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because the conquest is easier against an hundred then against a thousand; especially when the combatants fight with the publick enemie against themselves:
Because the conquest is Easier against an hundred then against a thousand; especially when the combatants fight with the public enemy against themselves:
c-acp dt n1 vbz jc p-acp dt crd av p-acp dt crd; av-j c-crq dt n2 vvb p-acp dt j n1 p-acp px32:
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and that too commonly either about a School-subtilty, or Churchceremonie;
and that too commonly either about a School-subtlety, or Churchceremonie;
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the usual difference being not so much in the foundation, as the paint and dresse of the building;
the usual difference being not so much in the Foundation, as the paint and dress of the building;
dt j n1 vbg xx av av-d p-acp dt n1, c-acp dt n1 cc vvi pp-f dt n1;
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nay perchance a meer NONLATINALPHABET (as Scotus upon the first of the Senten. censures that grand controversie about the procession of the Holy Ghost) a consent of opinions in contrary terms;
nay perchance a mere (as Scotus upon the First of the Senten. censures that grand controversy about the procession of the Holy Ghost) a consent of opinions in contrary terms;
uh-x av dt j (c-acp np1 p-acp dt ord pp-f dt j. vvz d j n1 p-acp dt n1 pp-f dt j n1) dt n1 pp-f n2 p-acp j-jn n2;
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as a sundry dialect maketh not a several language; both sides speaking the same way to heaven though in a diverse tone.
as a sundry dialect makes not a several language; both sides speaking the same Way to heaven though in a diverse tone.
c-acp dt j n1 vvz xx dt j n1; d n2 vvg dt d n1 p-acp n1 cs p-acp dt j n1.
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In these cases then no separation, onely let thy charitie pitie thy brothers mistreading, & speak it errour in him, but no irreligion;
In these cases then no separation, only let thy charity pity thy Brother's mistreading, & speak it error in him, but no irreligion;
p-acp d n2 cs dx n1, av-j vvb po21 n1 vvb po21 n2 j, cc vvb pn31 n1 p-acp pno31, cc-acp dx n1;
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in that he loves God with as strong a flame, though of a weaker light, with as high a zeal, though a lower knowledg;
in that he loves God with as strong a flame, though of a Weaker Light, with as high a zeal, though a lower knowledge;
p-acp cst pns31 vvz np1 p-acp a-acp j dt n1, cs pp-f dt jc n1, p-acp p-acp j dt n1, cs dt jc n1;
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his slips (alas) being to him as part of his religion & Creed, & errs meerly least he should dishonor God.
his slips (alas) being to him as part of his Religion & Creed, & errs merely lest he should dishonour God.
po31 n2 (uh) vbg p-acp pno31 p-acp n1 pp-f po31 n1 cc n1, cc vvz av-j cs pns31 vmd vvi np1.
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Leav him not therefore for his errors in doctrine, nor yet for his errors in life:
Leave him not Therefore for his errors in Doctrine, nor yet for his errors in life:
n1 pno31 xx av p-acp po31 n2 p-acp n1, ccx av p-acp po31 n2 p-acp n1:
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separate neither from a particular Church nor a particular Congregation, either for the Priests sin, or the peoples;
separate neither from a particular Church nor a particular Congregation, either for the Priests since, or the peoples;
vvb av-dx p-acp dt j n1 ccx dt j n1, av-d p-acp dt ng1 n1, cc dt ng1;
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refuse not to take the blessed Eucharist from him, or receive it with these.
refuse not to take the blessed Eucharist from him, or receive it with these.
vvb xx pc-acp vvi dt j-vvn n1 p-acp pno31, cc vvi pn31 p-acp d.
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For first, what if the Priest the sacrificer be unclean, is the offering so? 'Tis a grosse dull capaeity that can't distinguish 'twixt the worke and the instrument, the weakenesse of the person and the power of the function.
For First, what if the Priest the sacrificer be unclean, is the offering so? It's a gross dull capaeity that can't distinguish betwixt the work and the Instrument, the weakness of the person and the power of the function.
p-acp ord, r-crq cs dt n1 dt n1 vbb j, vbz dt n1 av? pn31|vbz dt j j n1 cst vmb|pn31 vvi p-acp dt n1 cc dt n1, dt n1 pp-f dt n1 cc dt n1 pp-f dt n1.
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Now as we may not separate from the Communion for the Priests folly, so neither for the peoples.
Now as we may not separate from the Communion for the Priests folly, so neither for the peoples.
av c-acp pns12 vmb xx vvi p-acp dt n1 p-acp dt ng1 n1, av av-d c-acp dt ng1.
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For what though some in the Congregation be prophane? Wilt thou thrust all into the pit of hell,
For what though Some in the Congregation be profane? Wilt thou thrust all into the pit of hell,
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because some few walke near the brink? 'Tis a priveledge of the Church triumphant to be all faire,
Because Some few walk near the brink? It's a privilege of the Church triumphant to be all fair,
c-acp d d n1 av-j dt n1? pn31|vbz dt n1 pp-f dt n1 j pc-acp vbi d j,
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and have no spot in her;
and have no spot in her;
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the best proportion'd body hath not every part of an equall comlinesse, nor is beauty made up of one colour.
the best proportioned body hath not every part of an equal comeliness, nor is beauty made up of one colour.
dt js vvn n1 vhz xx d n1 pp-f dt j-jn n1, ccx vbz n1 vvn a-acp pp-f crd n1.
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Our spouse in this booke of Canticles wears a black eye in a cleare complextion; that is but her naturall beautie-speck:
Our spouse in this book of Canticles wears a black eye in a clear complexion; that is but her natural beautie-speck:
po12 n1 p-acp d n1 pp-f n2 vvz dt j-jn n1 p-acp dt j n1; d vbz p-acp po31 j n1:
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the moon's a glorious body for all her moles; the Church a faire Lilly, for all the thorns.
the moon's a glorious body for all her Moles; the Church a fair Lily, for all the thorns.
dt n1|vbz dt j n1 p-acp d po31 n2; dt n1 dt j n1, p-acp d dt n2.
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And what are those to me? Can't I enjoy the sweetnesse but I must needs pricke my fingers? if I admonish the sinner,
And what Are those to me? Can't I enjoy the sweetness but I must needs prick my fingers? if I admonish the sinner,
cc q-crq vbr d p-acp pno11? vmb|pn31 pns11 vvb dt n1 cc-acp pns11 vmb av vvi po11 n2? cs pns11 vvb dt n1,
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and detest his sin, what's anothers profaennesse to my religion? Our Saviour could be of the same table with Publicans and sinners,
and detest his since, what's another's profaennesse to my Religion? Our Saviour could be of the same table with Publicans and Sinners,
cc vvi po31 n1, q-crq|vbz j-jn n1 p-acp po11 n1? po12 n1 vmd vbi pp-f dt d n1 p-acp np1 cc n2,
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yet none of their counsell, eat of their meat without tasting their gall and bitternesse. And we read his Apostles did communicate with Judas, and yet not with his treason;
yet none of their counsel, eat of their meat without tasting their Gall and bitterness. And we read his Apostles did communicate with Judas, and yet not with his treason;
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partake of the Paschal Lambe, without tasting the bitter herbs. And now what remedy for this confus'd communion of the multitude? certainely none.
partake of the Paschal Lamb, without tasting the bitter herbs. And now what remedy for this confused communion of the multitude? Certainly none.
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If the Children of God come to present themselves before his Throne, there seldom misses a Sathan in the mid'st, as we read Job 2: no crosse or holy water can keep him out.
If the Children of God come to present themselves before his Throne, there seldom misses a Sathan in the midst, as we read Job 2: no cross or holy water can keep him out.
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Our bells are not exorcists, they may cleare the aire if you will, but of no evill spirits;
Our Bells' Are not exorcists, they may clear the air if you will, but of no evil spirits;
po12 n2 vbr xx n2, pns32 vmb vvi dt n1 cs pn22 vmb, cc-acp pp-f dx j-jn n2;
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neither is their sound so subtle to distinguish 'twixt good and bad, invites not the Publican and forbids the Pharisee, they both came up to the Temple at the houre of praier:
neither is their found so subtle to distinguish betwixt good and bad, invites not the Publican and forbids the Pharisee, they both Come up to the Temple At the hour of prayer:
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there seldome being a gathering together into the Arke, the Church, but some uncleane beast enters;
there seldom being a gathering together into the Ark, the Church, but Some unclean beast enters;
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not the most perfect Synod on earth, even that of the Apostles, but had its Judas; and yet these Apostles were Chist's, and that Ark God's:
not the most perfect Synod on earth, even that of the Apostles, but had its Judas; and yet these Apostles were Chist's, and that Ark God's:
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which points to my last particular, the Artisan or Limmer himself, that hath drawn, and owes,
which points to my last particular, the Artisan or Limmer himself, that hath drawn, and owes,
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and will protect this piece, implied in the particle my; As the Lillie, so is my Love.
and will Pact this piece, implied in the particle my; As the Lily, so is my Love.
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God is in the world as the soul in the bodie, life and government;
God is in the world as the soul in the body, life and government;
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and as the soul is in every part of the bodie, so is God in everypart of the world, no quartermaster,
and as the soul is in every part of the body, so is God in everypart of the world, no quartermaster,
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but universal Monarch, a God every where, & every where wholly a God;
but universal Monarch, a God every where, & every where wholly a God;
cc-acp j n1, dt n1 d q-crq, cc d c-crq av-jn dt n1;
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his power extending as well to an Ant as to a Man, to an Atome as to a Citie,
his power extending as well to an Ant as to a Man, to an Atom as to a city,
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but not in the same degree:
but not in the same degree:
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as his glorie fill'd both Moses his bush, and the space about it, but not with the same measure;
as his glory filled both Moses his bush, and the Molle about it, but not with the same measure;
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the one being too holy onely for the Prophets shoo's, the other even for his feet.
the one being too holy only for the prophets shoo's, the other even for his feet.
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Thus do Common-wealths inherit a greater share of the Almightie's Providence, then single families; their laws being wrap'd in his decrees, and their policies in his counsels;
Thus do Commonwealths inherit a greater share of the Almighty's Providence, then single families; their laws being wrapped in his decrees, and their policies in his Counsels;
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plotting and contriving nothing but what meets with an Eternal thought. And even amongst Common-wealths; some enjoy more, otherslesse of divine protection;
plotting and contriving nothing but what meets with an Eternal Thought. And even among Commonwealths; Some enjoy more, otherslesse of divine protection;
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for though all Nations beare God's stampe and image, yet Israel had his superscription too; those tribes were writ his, and none but his;
for though all nations bear God's stamp and image, yet Israel had his superscription too; those tribes were writ his, and none but his;
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here was his lot, his inheritance, his Church; and where this is you have still a greater influence of the Diety.
Here was his lot, his inheritance, his Church; and where this is you have still a greater influence of the Diety.
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And by this right of inheritance hath God jus patronatus, the perpetual Advousen of the Catholick Church:
And by this right of inheritance hath God jus Patronage, the perpetual Advousen of the Catholic Church:
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and therefore well may hee say in the text my love; mine, for I made her, there is the right of Creation;
and Therefore well may he say in the text my love; mine, for I made her, there is the right of Creation;
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mine, for I made her again, wash'd and cleans'd her, there is the right of Regeneration;mine, for I made her again, washed and cleansed her, there is the right of Regeneration;
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mine, for I bought her, there is the right of Redemption;mine, for I bought her, there is the right of Redemption;
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mine, for she is my self, my Spouse, there is nexus indissolubilis, the right of matrimonial union.mine, for she is my self, my Spouse, there is nexus indissolubilis, the right of matrimonial Union.
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And as mine to love, so to defend; the result and inference is natural;
And as mine to love, so to defend; the result and Inference is natural;
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I am thine therefore save mee, O Lord, was the Prophets ▪ Interest cannot stand without protection,I am thine Therefore save me, Oh Lord, was the prophets ▪ Interest cannot stand without protection,
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as one relation lives not without its brother: the hand saies it is my head, therefore I will guard it with my strength;
as one Relation lives not without its brother: the hand Says it is my head, Therefore I will guard it with my strength;
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the head replies it is my hand, therefore I will advise it with my counsel. And thus it holds in all, save where is lack of love, or power;
the head replies it is my hand, Therefore I will Advice it with my counsel. And thus it holds in all, save where is lack of love, or power;
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but with God is want of neither: not of love, for he that toucheth Israel toucheth the apple of Gods eie;
but with God is want of neither: not of love, for he that touches Israel touches the apple of God's eye;
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nor of power, the agent being omnipotent, able to compasse his will both without means, and contrarie to all.
nor of power, the agent being omnipotent, able to compass his will both without means, and contrary to all.
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Thus rather then his children shall perish, either by a deluge, or a drought, by too much,
Thus rather then his children shall perish, either by a deluge, or a drought, by too much,
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or too little water, the red sea shall be divided into walls, and the stonie rock into springs:
or too little water, the read sea shall be divided into walls, and the stony rock into springs:
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and if the Church hath yet any adversaries more mercilesse then water, •he earth shall open from below,
and if the Church hath yet any Adversaries more merciless then water, •he earth shall open from below,
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and burie them before dead, or fire shall descend from above, and make them a sacrifice without an offering:
and bury them before dead, or fire shall descend from above, and make them a sacrifice without an offering:
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God never suffering this Lillie either to be cut down by the sword, or burnt up by the fire of martyrdom.
God never suffering this Lily either to be Cut down by the sword, or burned up by the fire of martyrdom.
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'Tis true it may somtimes like a nipp'd blossom hang down the head;
It's true it may sometimes like a nipped blossom hang down the head;
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nay, be driven by a winter of persecution to keep house under ground, retire I mean to her antient Chappel-grots and caves (as flowers in hard weather depart to visit their mother-root) yet those places shall not prove her grave, but sanctuarie;
nay, be driven by a winter of persecution to keep house under ground, retire I mean to her ancient Chappel-grots and caves (as flowers in hard weather depart to visit their mother-root) yet those places shall not prove her grave, but sanctuary;
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and the enemies of Gods Church be no more able to burie it in those vaults,
and the enemies of God's Church be no more able to bury it in those vaults,
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then was the stone & guard of our Saviours •epulchre to lock him up at the third day,
then was the stone & guard of our Saviors •epulchre to lock him up At the third day,
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or then our graves shal be to keep us down at the general Resurrection:
or then our graves shall be to keep us down At the general Resurrection:
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for God hath set bounds to the Divel as well as the Sea, and chain'd him up from devouring his Church,
for God hath Set bounds to the devil as well as the Sea, and chained him up from devouring his Church,
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as he did that from drowning his Israelites.
as he did that from drowning his Israelites.
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And after this manner do we meet with in Ecclesiastical storie now the full face of a Church,
And After this manner do we meet with in Ecclesiastical story now the full face of a Church,
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and by and by but one cheek and an e•e; yet still the same hand that drew out protecting both.
and by and by but one cheek and an e•e; yet still the same hand that drew out protecting both.
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Thus when the believing world was gathered together in Noah's floating Isle, what a wonder of providence do I here meet with!
Thus when the believing world was gathered together in Noah's floating Isle, what a wonder of providence do I Here meet with!
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one poor family call'd out of the world, and as it were eight granes of corn fann'd from a barn-full of chaffe,
one poor family called out of the world, and as it were eight granes of corn fanned from a barn-full of chaff,
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and yet for the increase but of these eight granes was the whole earth preserv'd under the flood, else a shower of fire had purg'd that world, which could not be cleans'd by a deluge.
and yet for the increase but of these eight granes was the Whole earth preserved under the flood, Else a shower of fire had purged that world, which could not be cleansed by a deluge.
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And here how securely doth the Prophet Noah ride out this uproare of heaven and waters;
And Here how securely does the Prophet Noah ride out this uproar of heaven and waters;
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knowing that planted paradise was not so firm as his Arke, whose anchor was his God,
knowing that planted paradise was not so firm as his Ark, whose anchor was his God,
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and he that owed the waters steering the vessel.
and he that owed the waters steering the vessel.
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After this when the Church was upon the Altar, and now about to be sacrific'd in Isaac, when the sword was drawn,
After this when the Church was upon the Altar, and now about to be sacrificed in Isaac, when the sword was drawn,
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and the blow ready, how did the Almighty prevent the execution; the sacrificer Abraham in the mean time, whom it nearest concern'd, being least touch'd;
and the blow ready, how did the Almighty prevent the execution; the sacrificer Abraham in the mean time, whom it nearest concerned, being least touched;
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faith having wrought that in the Patriarch which crueltie would in others, not to be sensible of his own action:
faith having wrought that in the Patriarch which cruelty would in Others, not to be sensible of his own actium:
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he contemns all fears, and overlooks all impossibilities;
he contemns all fears, and overlooks all impossibilities;
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his heart telling him, that the same hand that had rais'd Isaac from the dead wombe of Sarah, could raise that same Isaac again from his own urne;
his heart telling him, that the same hand that had raised Isaac from the dead womb of Sarah, could raise that same Isaac again from his own urn;
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and the God, who promis'd to increase a single person to the number of the stars, might (for all he knew) make this single persons very dust to conceive and bring forth,
and the God, who promised to increase a single person to the number of the Stars, might (for all he knew) make this single Persons very dust to conceive and bring forth,
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and so perform that almighty promise out of the ashes of his sacrifice.
and so perform that almighty promise out of the Ashes of his sacrifice.
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Last of all, when this Isaac was multiplied to an Israel, and this Israel (God's Church) was shackel'd (perchance for their forefathers selling Joseph to be a slave) shackel'd I say with the Irons of Egypt, where their burthens were turn'd into bondage, and their bondage into blood;
Last of all, when this Isaac was multiplied to an Israel, and this Israel (God's Church) was shackeled (perchance for their Forefathers selling Joseph to be a slave) shackeled I say with the Irons of Egypt, where their burdens were turned into bondage, and their bondage into blood;
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their souls also being ever on the rack of continual fear and suspence, least their bodies might be thrown into the same Brickkills they had built,
their Souls also being ever on the rack of continual Fear and suspense, lest their bodies might be thrown into the same brickkills they had built,
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and become the fire to harden their own handy-work: yet here how did God tie up Pharaoh's hands with plagues;
and become the fire to harden their own handiwork: yet Here how did God tie up Pharaoh's hands with plagues;
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and the same voice that cried, Touch not mine Anointed, commanded likewise and my Anointed touch not mine;
and the same voice that cried, Touch not mine Anointed, commanded likewise and my Anointed touch not mine;
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turning their poisons into cordials, and their enemies malice to their greatest improvement;
turning their poisons into cordials, and their enemies malice to their greatest improvement;
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in that he made them grow under their burthens, and propagate through that inhumane destruction of the male-fruit of their bodie:
in that he made them grow under their burdens, and propagate through that inhumane destruction of the male-fruit of their body:
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So still does Gods Vine bear the better for the pruning-hook, and looks much fresher by being let blood.
So still does God's Vine bear the better for the pruning-hook, and looks much fresher by being let blood.
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And thus with the same Prospective might I shew you God's providence over-shadowing the Christian Church no lesse then the Jewish, which hath had her Pharaohs, and her Wildernesse,
And thus with the same Prospective might I show you God's providence overshadowing the Christian Church no less then the Jewish, which hath had her Pharaohs, and her Wilderness,
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as also her guardian fires and clouds; our persecutions being as many, and our deliverances as great;
as also her guardian fires and Clouds; our persecutions being as many, and our Deliverances as great;
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and as the Jewish Church did multiplie by afflictions, so also the Christian ▪ whose custome it was to bring her Martyrdoms to the Bank, and to put out pers••utions to Use and Interest.
and as the Jewish Church did multiply by afflictions, so also the Christian ▪ whose custom it was to bring her Martyrdoms to the Bank, and to put out pers••utions to Use and Interest.
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Thus a single grain of the Church cast into the ground hath returned an harvest, the blood of a private Christian baptiz'd a Citie of Unbelievers,
Thus a single grain of the Church cast into the ground hath returned an harvest, the blood of a private Christian baptized a city of Unbelievers,
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and from the Martyrdom of the Twelve Apostles have sprung as many nations of the same Faith:
and from the Martyrdom of the Twelve Apostles have sprung as many Nations of the same Faith:
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their blood like a second Deluge covering the face of the earth, and their fires as well as their Gospel being the light of the whole world.
their blood like a second Deluge covering the face of the earth, and their fires as well as their Gospel being the Light of the Whole world.
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And may thy Church (O Lord) shine still the light of the world, but not still thus (O Lord) in fire;
And may thy Church (Oh Lord) shine still the Light of the world, but not still thus (Oh Lord) in fire;
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may thy Spouse thy Love look ever beautiful and ruddie, but not with her own blood and martyrdom.
may thy Spouse thy Love look ever beautiful and ruddy, but not with her own blood and martyrdom.
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To this end let thy Providence lie alwais thy Churches Leiger here upon earth, working and counterplotting against •ll Agents of the Prince of darknesse.
To this end let thy Providence lie always thy Churches Leiger Here upon earth, working and counterplotting against •ll Agents of the Prince of darkness.
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Protect, we beseech thee, thy Lilly both in radice and in flore, from Rooters there, and from Branchers here;
Pact, we beseech thee, thy Lily both in radice and in flore, from Rooters there, and from Branchers Here;
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I mean from such as strike either at her vitals by Heresie, or at her out•imbes by persecution:
I mean from such as strike either At her vitals by Heresy, or At her out•imbes by persecution:
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and this even till that day when thy Love shall bee married to thy Lambe, and this Lillie transplanted into thy Paradise; where it shall flourish with a continual spring,
and this even till that day when thy Love shall be married to thy Lamb, and this Lillie transplanted into thy Paradise; where it shall flourish with a continual spring,
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and remain like those Lillies of our Saviours in Saint Matth. That neither toile nor spin;
and remain like those Lilies of our Saviors in Saint Matthew That neither toil nor spin;
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changing her wreath of Thorns for a crown of Stars, and her rod for a Scepter.
changing her wreathe of Thorns for a crown of Stars, and her rod for a Sceptre.
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And this blessed day God of his mercie hasten for his Churches sake, Amen, Lord Jesus, Amen. FINIS.
And this blessed day God of his mercy hasten for his Churches sake, Amen, Lord jesus, Amen. FINIS.
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Luke 16. 9. And I say unto you, Make to your selvs friends of the Mammon of unrighteousnesse;
Luke 16. 9. And I say unto you, Make to your selves Friends of the Mammon of unrighteousness;
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that when yee fail, they may receive you into everlasting habitations.
that when ye fail, they may receive you into everlasting habitations.
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THis Parable presents to your view the reckoning, or bill of accounts of the unjust Steward, and my text is the summa totalis of that bill,
THis Parable presents to your view the reckoning, or bill of accounts of the unjust Steward, and my text is the summa totalis of that bill,
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or the moral to this parable; in which our Saviour taught his Disciples then, and doth us now,
or the moral to this parable; in which our Saviour taught his Disciples then, and does us now,
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how we should provide against that great Audit the day of Judgment.
how we should provide against that great Audit the day of Judgement.
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As for this unjust Steward whether he were Saint Paul before his Conversion, as Theophylact would have him,
As for this unjust Steward whither he were Saint Paul before his Conversion, as Theophylact would have him,
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or the Jews as Tertullian: whether he be onely the Rich-man, or onely the Statesman,
or the jews as Tertullian: whither he be only the Richman, or only the Statesman,
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or onely the Church-man, or rather every man to whom any charge is committed by God (as the Doctors have severally given in their opinions) I will not dispute,
or only the Churchman, or rather every man to whom any charge is committed by God (as the Doctors have severally given in their opinions) I will not dispute,
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as being not much to our purpose:
as being not much to our purpose:
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sure I am he was bad enough, yet not so bad neither but our Saviour pickes good out of him;
sure I am he was bad enough, yet not so bad neither but our Saviour picks good out of him;
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at your physical Confectioner (the Apothecarie) extracts Treacle from the Viper, and the most cordial of Antidotes from the deadliest poison.
At your physical Confectioner (the Apothecary) extracts Treacle from the Viper, and the most cordial of Antidotes from the deadliest poison.
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For what S. Paul makes the Law to his Galathians, Christ hath made this unjust Steward unto us, a Schoolmaster to bring us unto God,
For what S. Paul makes the Law to his Galatians, christ hath made this unjust Steward unto us, a Schoolmaster to bring us unto God,
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and by his care for this world doth point us the way to the next,
and by his care for this world does point us the Way to the next,
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and that by way of commendation, quia prudenter •git, non quia fraudulenter, not cause he dealt dishonestly, but wisely;
and that by Way of commendation, quia Prudent •git, non quia fraudulenter, not cause he dealt dishonestly, but wisely;
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so the verse before my text; that he carried the businesse cleanly, handsomely;
so the verse before my text; that he carried the business cleanly, handsomely;
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the manner how, you may read from the 5 to the 8 ver. of this Chapter; and therefore make you friends, learn of him, saith Christ.
the manner how, you may read from the 5 to the 8 ver. of this Chapter; and Therefore make you Friends, Learn of him, Says christ.
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Had it been learn of me, as our Saviours precept was, Matth. 11. 29. it had been an admirable pattern:
Had it been Learn of me, as our Saviors precept was, Matthew 11. 29. it had been an admirable pattern:
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nay, had it been but Solomon's lesson, Go to the pismire Pro. 9. I should not have marvelled,
nay, had it been but Solomon's Lesson, Go to the pismire Pro 9. I should not have marveled,
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for she would have taught honest providence: but learn of an unjust Steward;
for she would have taught honest providence: but Learn of an unjust Steward;
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can there come any goodthing from one so evil? Yes, For the children of this world are in their generation wiser then the children of light, so the 8 ver. of this Chapt. therefore learn of him:
can there come any goodthing from one so evil? Yes, For the children of this world Are in their generation Wiser then the children of Light, so the 8 ver. of this Chapter Therefore Learn of him:
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what to do? To make you friends. How? Of the unrighteous Mammon. Why? That when yee faile, they may, &c. Which three Queries will direct us to three General Parts for our division.
what to do? To make you Friends. How? Of the unrighteous Mammon. Why? That when ye fail, they may, etc. Which three Queries will Direct us to three General Parts for our division.
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The first is the quid, the matter, to provide for our selves by making us friends.
The First is the quid, the matter, to provide for our selves by making us Friends.
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The second the cujus, the manner to use the best means to get them, unrighteous Mammon. The third the cuibono, the end, that when yee faile, they, &c. Of which in their order, beginning with the first, the quid, the mattor, to provide for our selves by making us friends.
The second the cujus, the manner to use the best means to get them, unrighteous Mammon. The third the Cuibono, the end, that when ye fail, they, etc. Of which in their order, beginning with the First, the quid, the mattor, to provide for our selves by making us Friends.
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And that I think is good counsel at any time:
And that I think is good counsel At any time:
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and as ever, so most especially now, when brotherly affection is become so changeable and double-faced,
and as ever, so most especially now, when brotherly affection is become so changeable and double-faced,
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as 'tis hard to find a true friend;
as it's hard to find a true friend;
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and liberalitie is grown so indirect and improper, that 'tis shewen now adaies rather to enrich a Closet or Parlour then a Christian, in clothing of walls sooner then men.
and liberality is grown so indirect and improper, that it's shown now adais rather to enrich a Closet or Parlour then a Christian, in clothing of walls sooner then men.
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Now the friends here meant are the Angels say some, who are made out friends by works of mercie towards our brethren;
Now the Friends Here meant Are the Angels say Some, who Are made out Friends by works of mercy towards our brothers;
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but the common tenet is the friends in my text are the poor, quos Deus permisit egere ad illorum & nostram probationem, whom God suffers to want,
but the Common tenet is the Friends in my text Are the poor, quos Deus permisit egere ad Illorum & nostram probationem, whom God suffers to want,
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for the exercise of their patience and our charitie:
for the exercise of their patience and our charity:
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and the ordinarie exposition of make you friends, it, give Alms, make you friends by works of Charitie;
and the ordinary exposition of make you Friends, it, give Alms, make you Friends by works of Charity;
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which shall be the subject of the first part of my discourse;
which shall be the Subject of the First part of my discourse;
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and so much the rather, because the doctrine as well as the practice of it is almost forgot.
and so much the rather, Because the Doctrine as well as the practice of it is almost forgotten.
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The Divinity of Justification by Faith alone, like one of Pharaoh's lean kine hath clean devoured the fat ones.
The Divinity of Justification by Faith alone, like one of Pharaoh's lean kine hath clean devoured the fat ones.
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And therefore my first particular position, or doctrine rais'd from this general thesis, shall be to rectife your understanding in this deep point of Justification by Faith,
And Therefore my First particular position, or Doctrine raised from this general thesis, shall be to rectife your understanding in this deep point of Justification by Faith,
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and Justification by Works, to reconcile these two, and make them one.
and Justification by Works, to reconcile these two, and make them one.
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The Position is this, That Faith & Works must alwaies be united, ever go hand in hand in a believer.
The Position is this, That Faith & Works must always be united, ever go hand in hand in a believer.
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It is evident to all, except they be blinde, that the eie alone seeth in the bodie, •et the eie which seeth is not alone in the bodie without the other sences;
It is evident to all, except they be blind, that the eye alone sees in the body, •et the eye which sees is not alone in the body without the other Senses;
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the fore-finger alone pointeth, yet that finger is not alone on the hand;
the forefinger alone pointeth, yet that finger is not alone on the hand;
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the hammer alone striketh the bell, yet the hammer that striketh the bell is not alone in the clock;
the hammer alone striketh the bell, yet the hammer that striketh the bell is not alone in the clock;
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the heat alone in the fire burneth, and not the light, yet the heat is not alone without the light;
the heat alone in the fire burns, and not the Light, yet the heat is not alone without the Light;
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the helme alone guideth the ship, and not the tackling, yet the helme is not alone, nor without the tackling.
the helm alone guideth the ship, and not the tackling, yet the helm is not alone, nor without the tackling.
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Thus we are to conceive, that though Faith alone doth justifie, yet that Faith which justifies is not alone,
Thus we Are to conceive, that though Faith alone does justify, yet that Faith which Justifies is not alone,
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but join'd with Charitie and good Works. Saint Bernard's distinction of via r•gni and causa regnandi cleareth the truth in this point.
but joined with Charity and good Works. Saint Bernard's distinction of via r•gni and causa regnandi cleareth the truth in this point.
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Though good Works are not the cause why God crowns us in heaven, yet we must take them in our way to heaven, Mat. 5. 16. It is as impious to deny the necessitie,
Though good Works Are not the cause why God crowns us in heaven, yet we must take them in our Way to heaven, Mathew 5. 16. It is as impious to deny the necessity,
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as to maintein the merits of good Works.
as to maintain the merits of good Works.
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The first reason of the point wherfore Faith and good Works must alwaies be united, alwaies go hand in hand in a Believer, is,
The First reason of the point Wherefore Faith and good Works must always be united, always go hand in hand in a Believer, is,
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because that God hath joined good works and salvation together in his Word, and what God hath join'd let not man put asunder.
Because that God hath joined good works and salvation together in his Word, and what God hath joined let not man put asunder.
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Now doing and life, working and salvation, running and obteining, winning and wearing, overcoming and reigning in holy Seripture evermore follow one the other:
Now doing and life, working and salvation, running and obtaining, winning and wearing, overcoming and reigning in holy Scripture evermore follow one the other:
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wherefore the young man puts the question to our Saviour, Mar. 10. 17. and the people likewise,
Wherefore the young man puts the question to our Saviour, Mar. 10. 17. and the people likewise,
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and the Publicans, ▪ and the Souldiers to Saint John, Luk. 3. 10, 12, 14. and the Keepers of the prison to Saint Pau•, Act. 16. 30. and the Jew• to Saint Peter, Act. 2. 37. What shall we do? Not what shall we say,
and the Publicans, ▪ and the Soldiers to Saint John, Luk. 3. 10, 12, 14. and the Keepers of the prison to Saint Pau•, Act. 16. 30. and the Jew• to Saint Peter, Act. 2. 37. What shall we do? Not what shall we say,
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or what shall we believe? but what shall we do? This is the tenour of the Law, Do this and thou shalt live, Levit. 18. 5. Deut. 5. 33. And the Gospel also runs in the same tune, Mat. 7. 24. And again, No• the hearers, but the doers of the Law shall bee justified, James 1. 22.
or what shall we believe? but what shall we do? This is the tenor of the Law, Do this and thou shalt live, Levit. 18. 5. Deuteronomy 5. 33. And the Gospel also runs in the same tune, Mathew 7. 24. And again, No• the hearers, but the doers of the Law shall be justified, James 1. 22.
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A second reason of the point is, because that though Faith justifie our Works before God,
A second reason of the point is, Because that though Faith justify our Works before God,
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yet our Works justifie our Faith before men.
yet our Works justify our Faith before men.
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Though the just shall live by his Faith, Hab. 2. 4. Yet this his Faith must live by his Charitie.
Though the just shall live by his Faith, Hab. 2. 4. Yet this his Faith must live by his Charity.
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Let us therefore take from hence first a word of Cantion, not to turn the doctrine of Free Justification into carnal libertie,
Let us Therefore take from hence First a word of Cantion, not to turn the Doctrine of Free Justification into carnal liberty,
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nor impose upon Christ's mercie what it will not bear, nor indeavour to sever faith from good Works,
nor impose upon Christ's mercy what it will not bear, nor endeavour to sever faith from good Works,
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least we sever our soul from life.
lest we sever our soul from life.
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I grant, when we have done all we can we may, nay we must say, we are unprofitable servants, Luke 17. 10. None may trust in their own righteousnesse,
I grant, when we have done all we can we may, nay we must say, we Are unprofitable Servants, Lycia 17. 10. None may trust in their own righteousness,
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but on the contrary all ought to pray that they may bee found in Christ, not having their own righteousnesse, Epb. 3. 9. yet their righteousnesse must exceed the righteousnesse of the Scribes and Pharisees, or else they shall never enter into the kingdom of heaven, Mat. 5. 20. In the second place this will serve for a word of Reproof for all those that separate Faith and Works.
but on the contrary all ought to pray that they may be found in christ, not having their own righteousness, Eph 3. 9. yet their righteousness must exceed the righteousness of the Scribes and Pharisees, or Else they shall never enter into the Kingdom of heaven, Mathew 5. 20. In the second place this will serve for a word of Reproof for all those that separate Faith and Works.
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Tell not me, whoever thou art, of Faith without thy Works, nor of Praiers without thy Almes,
Tell not me, whoever thou art, of Faith without thy Works, nor of Prayers without thy Alms,
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nor of piety without thy compassion, nor of real without thy charitie;
nor of piety without thy compassion, nor of real without thy charity;
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if the hands be not Jacob 's as well as the voice, I fear thou wilt appear before God for no better then a meer Impostor and Cheat.
if the hands be not Jacob is as well as the voice, I Fear thou wilt appear before God for no better then a mere Impostor and Cheat.
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If wee are good trees by our fruit men shall know us, Mat. 7. 15. by your fruit, not by your blossoms of good purposes,
If we Are good trees by our fruit men shall know us, Mathew 7. 15. by your fruit, not by your blossoms of good Purposes,
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or your leaves of good profession, but by the fruit of your actions. What is your devotion when it is peevish;
or your leaves of good profession, but by the fruit of your actions. What is your devotion when it is peevish;
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or your zeal when it is malicious, or your puritie when it is schismatical, or your conscience when it is factious, a mover, a ring-leader of sedition.
or your zeal when it is malicious, or your purity when it is Schismatical, or your conscience when it is factious, a mover, a ringleader of sedition.
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Too too many in this rotten age wherein we live are speakers, not workers;
Too too many in this rotten age wherein we live Are Speakers, not workers;
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as if ostendere fidem the Apostle Saint James his shew thy Faith by thy Works were o• tendere, to stretch the jawes, to shew thy Faith by strong Protistations.
as if ostendere fidem the Apostle Saint James his show thy Faith by thy Works were o• tendere, to stretch the Jaws, to show thy Faith by strong Protistations.
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But this must not be a work of the mouth, but hand.
But this must not be a work of the Mouth, but hand.
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685
If a man question thee of thy faith, spare thy lips and let thy mouth make answer.
If a man question thee of thy faith, spare thy lips and let thy Mouth make answer.
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686
If words might be credited, if a bare profession of the Gospel might be believed, no man would want faith;
If words might be credited, if a bore profession of the Gospel might be believed, no man would want faith;
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687
every one would crie with the blind man to Christ, Lord I believ:
every one would cry with the blind man to christ, Lord I believe:
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what mouth would not make one lie for its master? Nise videro, unless I see, saith Thomas of Christ 's rising,
what Mouth would not make one lie for its master? Nise videro, unless I see, Says Thomas of christ is rising,
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so unless I see and feel thy saith, I will not believe.
so unless I see and feel thy Says, I will not believe.
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690
If therefore thou criest, the Temple of the Lord, the Temple of the Lord with the Jewes,
If Therefore thou Christ, the Temple of the Lord, the Temple of the Lord with the Jews,
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and with them dost not obey the Lord of that Temple; if thou art onely Sermon-sick whilst thou art rock'd in a Churchtempest abroad,
and with them dost not obey the Lord of that Temple; if thou art only Sermon sick while thou art rocked in a Churchtempest abroad,
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692
and presently do'st recover again as soon as thoudo'st lie at hull at home, if thy voice be Jacobs, but thy hands Esau 's;
and presently dost recover again as soon as thoudo'st lie At hull At home, if thy voice be Jacobs, but thy hands Esau is;
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693
if thou do'st acknowledge God with thy tongue, but denie him in thy life;
if thou dost acknowledge God with thy tongue, but deny him in thy life;
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professe a Christian, and live a Pagan; join together Christ and Beliat, the Temple of God and the Temple of Divels, the holy and the unholy Ghost;
profess a Christian, and live a Pagan; join together christ and Beliat, the Temple of God and the Temple of Devils, the holy and the unholy Ghost;
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if thou do'st run to heaven one day, to hell six, and do'st contradict the truth of those Sermons thou do'st hear by the errors of thy life, I must tell thee by way of reproof, that this is the part of a grand hypocrite,
if thou dost run to heaven one day, to hell six, and dost contradict the truth of those Sermons thou dost hear by the errors of thy life, I must tell thee by Way of reproof, that this is the part of a grand hypocrite,
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and not of a good Christian, and at the last day shall receiv the portion of hypocrites in the lake of fire and brimstone.
and not of a good Christian, and At the last day shall receive the portion of Hypocrites in the lake of fire and brimstone.
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697
In the third place you may here take unto your selves a word of Admonition, to beware of these hypocrites,
In the third place you may Here take unto your selves a word of Admonition, to beware of these Hypocrites,
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and this is our Saviour's own use, Mat. 7. 15. Beware, saith Christ, of those that come to you in sheeps cloathing;
and this is our Saviour's own use, Mathew 7. 15. Beware, Says christ, of those that come to you in Sheep clothing;
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699
in sheeps cloathing with such a cast of mortification and integritie, as if their conversation spake nothing but innocencie and immaculatenesse, when within they are ravening wolves.
in Sheep clothing with such a cast of mortification and integrity, as if their Conversation spoke nothing but innocence and immaculateness, when within they Are ravening wolves.
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700
A handsom garment is no argument of a straight bodie, nor are those alwaies the best men that make the most shew of Religion.
A handsome garment is no argument of a straight body, nor Are those always the best men that make the most show of Religion.
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701
All are not Nathanaels, Israelites indeed, that are of Israel: many have Abraham to their father, but a few his children;
All Are not Nathanaels, Israelites indeed, that Are of Israel: many have Abraham to their father, but a few his children;
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702
many that came out of his loins, but few that shall sit in his bosome. Therefore I say again, take our Saviour's advice;
many that Come out of his loins, but few that shall fit in his bosom. Therefore I say again, take our Saviour's Advice;
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703
Beware of those that come to you in sheeps cloathing: you shall know them by their fruits, saies Christ;Beware of those that come to you in Sheep clothing: you shall know them by their fruits, Says christ;
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704
fruits indeed to the eie beautiful and glorious, but to the finger dust and smoke,
fruits indeed to the eye beautiful and glorious, but to the finger dust and smoke,
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705
like those hypocritical apples, that well-complexion'd dust of Sodom: and so much shall suffice for our first doctrinal position, rais'd from this first general part of the Text.
like those hypocritical Apples, that well-complexioned dust of Sodom: and so much shall suffice for our First doctrinal position, raised from this First general part of the Text.
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706
The second Observation that I shall draw from this general point of Charitie and Almsdeeds, is, that this work is not a free-will offering, left to our selves to bee done,
The second Observation that I shall draw from this general point of Charity and Almsdeeds, is, that this work is not a freewill offering, left to our selves to be done,
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707
or left undone, as we think fit, but it is our dutie, and we are bound to do it if we are able:
or left undone, as we think fit, but it is our duty, and we Are bound to do it if we Are able:
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708
and this is proved from 1 Tim 6. 17, 18. It is the rich man's charge, precept, and dutie;
and this is proved from 1 Tim 6. 17, 18. It is the rich Man's charge, precept, and duty;
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709
and therefore what is here with our Saviour a counsel, was with his Apostle a precept.
and Therefore what is Here with our Saviour a counsel, was with his Apostle a precept.
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710
Charge the rich, saith the aforementioned Epistle to Tim. that they do good. Charge the rich, Says the aforementioned Epistle to Tim. that they do good.
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711
It is not left to their free choice to do good if they please, but it is laid upon them as their charge and dutie, they must do good Work•,
It is not left to their free choice to do good if they please, but it is laid upon them as their charge and duty, they must do good Work•,
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712
and wo to them if they do not.
and woe to them if they do not.
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713
And the reason of the point is, because God haih not made them owners, but servants,
And the reason of the point is, Because God haih not made them owners, but Servants,
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714
and servants not of their goods, but the giver, not treasures, but stewards and Almoners.
and Servants not of their goods, but the giver, not treasures, but Stewards and Almoners.
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715
And this dispensation and ordering of God's, that rich men should be his Stewards, may very well serve for a word of encouragement and exhortation to those rich men to go on and glorie in this office of Stewardship, especially when they shall consider that the praise of a Steward is more to lay out well,
And this Dispensation and ordering of God's, that rich men should be his Stewards, may very well serve for a word of encouragement and exhortation to those rich men to go on and glory in this office of Stewardship, especially when they shall Consider that the praise of a Steward is more to lay out well,
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716
then to have received much, knowing that Well done faithful servant Mat. 25. 21. is a thousand times a sweeter note then soul take thine ease, Luk 12. 10. for that first is the voice of the Master recompencing, this last of the Carnal Heart presuming;
then to have received much, knowing that Well done faithful servant Mathew 25. 21. is a thousand times a Sweeten note then soul take thine ease, Luk 12. 10. for that First is the voice of the Master recompensing, this last of the Carnal Heart presuming;
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717
and what followed to the one in the Gospel, but his Masters joy; what to the other, but the losse of his soul.
and what followed to the one in the Gospel, but his Masters joy; what to the other, but the loss of his soul.
cc q-crq vvd p-acp dt crd p-acp dt n1, cc-acp po31 ng1 n1; r-crq p-acp dt n-jn, cc-acp dt n1 pp-f po31 n1.
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But what need here either our Saviours counsel, or his Apostles precept you'l say, for we shall have friends enough no doubt,
But what need Here either our Saviors counsel, or his Apostles precept You'll say, for we shall have Friends enough no doubt,
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719
so long as this Mammon in our Text is our friend: wee shall indeed; and therefore,
so long as this Mammon in our Text is our friend: we shall indeed; and Therefore,
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720
Our third Observation on the point shall bee, that in making of friends by works of Charitie, we must use discretion and prudence:
Our third Observation on the point shall bee, that in making of Friends by works of Charity, we must use discretion and prudence:
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and this will teach us First, Negatively who in this particular are not to bee our friends:
and this will teach us First, Negatively who in this particular Are not to be our Friends:
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722
Secondly, Positively who are to be these friends in the Text. First then Negatively, those are not to be our friends, who when we fail will not receive us into habitations;
Secondly, Positively who Are to be these Friends in the Text. First then Negatively, those Are not to be our Friends, who when we fail will not receive us into habitations;
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723
who will bee ready to embrace all the favours and good turns you shal confer upon them,
who will be ready to embrace all the favours and good turns you shall confer upon them,
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but will return none back again. These are such friends of whom holy Job in his 6 Chap. complain'd of;
but will return none back again. These Are such Friends of whom holy Job in his 6 Chap. complained of;
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725
like the brooks by the which the merchants do travel into Teman, frozen in winter, and dried up in Summer:
like the brooks by the which the merchant's do travel into Teman, frozen in winter, and dried up in Summer:
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726
friends no longer then you can befriend them, like leavs that fall from the trees when they begin to wither,
Friends no longer then you can befriend them, like leaves that fallen from the trees when they begin to wither,
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727
and with Saint Peter know not the man;
and with Saint Peter know not the man;
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728
such as will bee your servant in a complement, and not look upon you in a busines•e.
such as will be your servant in a compliment, and not look upon you in a busines•e.
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729
These are the first sort of friends that are not to bee made of the unrighteous Mammon, common sence and reason forbids it.
These Are the First sort of Friends that Are not to be made of the unrighteous Mammon, Common sense and reason forbids it.
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730
Secondly you must not make those your friends, who though they may perchance receive you into habitations,
Secondly you must not make those your Friends, who though they may perchance receive you into habitations,
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yet they cannot receive you into everlasting habitations;
yet they cannot receive you into everlasting habitations;
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732
though they are able to give you houses, they are not able to give you heaven;
though they Are able to give you houses, they Are not able to give you heaven;
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and these are the rich in this world, of whom our Saviour forewarns you, Luke 6. 82, to 35. We therefore are to engage none of these to our friendship,
and these Are the rich in this world, of whom our Saviour forewarns you, Lycia 6. 82, to 35. We Therefore Are to engage none of these to our friendship,
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but such as when we fail, shall receive us into everlasting habitations, and these are the poor and needie:
but such as when we fail, shall receive us into everlasting habitations, and these Are the poor and needy:
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735
which seemed such a paradox to the Pharisees, as they derided Christ, ver. 14 of this Chap. whose laughter occasioned the following Parable of Dives and Lazarous: had the Rich man there made this Beggar his friend with b•ead (and a few crums would have done it) himself had not afterwards wanted water;
which seemed such a paradox to the Pharisees, as they derided christ, ver. 14 of this Chap. whose laughter occasioned the following Parable of Dives and Lazarous: had the Rich man there made this Beggar his friend with b•ead (and a few crumbs would have done it) himself had not afterwards wanted water;
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736
but now it is but justice, that he which denied a crum, should be denied a drop.
but now it is but Justice, that he which denied a crumb, should be denied a drop.
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737
Now in the fou•th place for a fourth observation upon the point you are to take notice, that if you will be Gods Almoners and Stewards, to disburse to the poor, God will be your pay-matter, and undertake for the poor;
Now in the fou•th place for a fourth observation upon the point you Are to take notice, that if you will be God's Almoners and Stewards, to disburse to the poor, God will be your pay-matter, and undertake for the poor;
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if you will be their friend here, he will be your friend both here and hereafter.
if you will be their friend Here, he will be your friend both Here and hereafter.
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To prove this, you must know that these words of my Text were not spoken,
To prove this, you must know that these words of my Text were not spoken,
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as if the poor were able of themselves to bee our friends, but God undertakes for them;
as if the poor were able of themselves to be our Friends, but God undertakes for them;
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741
hee hath given his word, and entered bond for every act of Charitie, whether i bee a work of pietie to his Church, or mercie to the poor.
he hath given his word, and entered bound for every act of Charity, whither i be a work of piety to his Church, or mercy to the poor.
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And first for pietie, He that receives a Prophet in the name of a Prophet, saith our Saviour, Matth. 10. shall • … eive a Prophets reward, either in the b••ssin•s of earth, with the widow of Sarepta, 1 King. 17. 14. whose cruse and meale did not waste, of which the Man of God had a cake ▪ or in the blessings of the wombe with the Shunamite, who for her Candlestick and Stool received life from the deadnes•e of her womb, a son when shee was barren, 2 King. 4. there's for pietie. Secondly for mercie;
And First for piety, He that receives a Prophet in the name of a Prophet, Says our Saviour, Matthew 10. shall • … eive a prophets reward, either in the b••ssin•s of earth, with the widow of Sarepta, 1 King. 17. 14. whose cruse and meal did not waste, of which the Man of God had a cake ▪ or in the blessings of the womb with the Shunamite, who for her Candlestick and Stool received life from the deadnes•e of her womb, a son when she was barren, 2 King. 4. there's for piety. Secondly for mercy;
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give, and it shall be given unto you, saith the 6 of Saint Luke: He that commands the one, promiseth the other.give, and it shall be given unto you, Says the 6 of Saint Lycia: He that commands the one, promises the other.
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Alms never undid their owner, nor is Charitie so ill a servant, as to leave the master a beggar.
Alms never undid their owner, nor is Charity so ill a servant, as to leave the master a beggar.
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And again, Hee that gives to the poor, lends to the Lord, Pro. 19:
And again, He that gives to the poor, lends to the Lord, Pro 19:
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and if God freely gives us what wee may lend, will he not much more pay us what wee have lent,
and if God freely gives us what we may lend, will he not much more pay us what we have lent,
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and give us because we have given; that first is his bountie, this last but his justice.
and give us Because we have given; that First is his bounty, this last but his Justice.
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Now from this last Observation may be gathered by way of Use, the happinesse both of Poor and Rich. And first of the Poor,
Now from this last Observation may be gathered by Way of Use, the happiness both of Poor and Rich. And First of the Poor,
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when he shall consider himself God's seedplot, his plow'd-land which God hath so bless'd and improved with the showers and dew of heaven, that if you chance but to throw in a single grain,
when he shall Consider himself God's Seedplot, his plowed-land which God hath so blessed and improved with the showers and due of heaven, that if you chance but to throw in a single grain,
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even one poor mite of your charitie, it shall return an hundred fold; low earth and you shall reap heaven.
even one poor mite of your charity, it shall return an hundred fold; low earth and you shall reap heaven.
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Secondly from hence appears the blessed condition of the Rich. Oh how happie is that man, that may be a creditor to his Maker:
Secondly from hence appears the blessed condition of the Rich. O how happy is that man, that may be a creditor to his Maker:
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heaven and earth shall become empty, before he shall want a roial paiment; never any was a looser by God;
heaven and earth shall become empty, before he shall want a royal payment; never any was a looser by God;
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For God returns large consideration and interest for what he takes up, and paics not the use for the principal,
For God returns large consideration and Interest for what he Takes up, and paics not the use for the principal,
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but the principal for the use;
but the principal for the use;
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not six in the hundred, but an hundred for six, and who then would not be an usurer to the Almightie.
not six in the hundred, but an hundred for six, and who then would not be an usurer to the Almighty.
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But you'l reply, I have talents committed to my charge, knew I but the best way to improve them, I would willingly give,
But You'll reply, I have Talents committed to my charge, knew I but the best Way to improve them, I would willingly give,
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but I see my alms abused.
but I see my alms abused.
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To direct you therefore, in this great and necessary duty of Christianity, I shall hold out unto you 4. generall rules of giving almes,To Direct you Therefore, in this great and necessary duty of Christianity, I shall hold out unto you 4. general rules of giving alms,
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and out of each of these 4. generall rules draw out severall particular directions. The 4. generall rules are these.
and out of each of these 4. general rules draw out several particular directions. The 4. general rules Are these.
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First the unjust stewards rule, in my text. Secondly Solomons rule. Thirdly Christs rule. Fourthly Gods rule.
First the unjust Stewards Rule, in my text. Secondly Solomons Rule. Thirdly Christ Rule. Fourthly God's Rule.
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For the first, the unjust stewards rule, that will teach you how to give almes, from these particular directions.
For the First, the unjust Stewards Rule, that will teach you how to give alms, from these particular directions.
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First saith the 5. ver. of this Chap. he called his masters debtors, and stayed not till they call'd him Abraham and Lot are said to fit in the doore of the Tent to call in strangers; they need not knock:
First Says the 5. ver. of this Chap. he called his Masters debtors, and stayed not till they called him Abraham and Lot Are said to fit in the door of the Tent to call in Strangers; they need not knock:
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commonly they that crave least have the most need.
commonly they that crave least have the most need.
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For there are many persons, that have nothing left them, but misery and modesty, and towards such we must add two circumstances of Charity. First to enquire them out.
For there Are many Persons, that have nothing left them, but misery and modesty, and towards such we must add two Circumstances of Charity. First to inquire them out.
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Secondly to convey our reliefe so to them, as we do not make them ashamed.
Secondly to convey our relief so to them, as we do not make them ashamed.
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Secondly, the second particular direction from this unjust steward was this, that what he did was with dispatch;
Secondly, the second particular direction from this unjust steward was this, that what he did was with dispatch;
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he called his Masters debtors, and bid them sit downe quickly, verse 6. vt hilarem it a celerom datorem diligit Deus;
he called his Masters debtors, and bid them fit down quickly, verse 6. vt hilarem it a celerom datorem diligit Deus;
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God delights in expedition as well as cheerfulnesse:
God delights in expedition as well as cheerfulness:
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give almes with a cheerful heart and countenance, not grudgingly, or of necessity, for God loveth a cheerful giver, 2 Cor: 2. 7:
give alms with a cheerful heart and countenance, not grudgingly, or of necessity, for God loves a cheerful giver, 2 Cor: 2. 7:
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and therefore give quickly, when the power is in thine hand, and the need is in thy neighbour,
and Therefore give quickly, when the power is in thine hand, and the need is in thy neighbour,
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and thy neighbour at the door. He gives twice, that relieves speedily. The more speed, the more comfort.
and thy neighbour At the door. He gives twice, that relieves speedily. The more speed, the more Comfort.
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Neither the times are in our own disposing, nor our selves.
Neither the times Are in our own disposing, nor our selves.
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If God had see us a day, and made our wealth inseparable, there were no danger in delay.
If God had see us a day, and made our wealth inseparable, there were no danger in Delay.
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But now our incertainty if it quickens not deceivs us. How many have meant well & done nothing, loosing their crown with lingring:
But now our incertainty if it quickens not deceives us. How many have meant well & done nothing, losing their crown with lingering:
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to whom that they would have done good, it is n•t •o great praise as it is dishonour, that they might have done it;
to whom that they would have done good, it is n•t •o great praise as it is dishonour, that they might have done it;
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their deaths oft-times preventing their desires, and making their good incentions the Wards of their Executors, who many times prove the executioners of their wills and estates.
their death's ofttimes preventing their Desires, and making their good incentions the Wards of their Executors, who many times prove the executioners of their wills and estates.
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From hence then take a word of advice and caution; let their wracksbe ourwarning, who are equally mortall, equally fickle.
From hence then take a word of Advice and caution; let their wracksbe ourwarning, who Are equally Mortal, equally fickle.
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It is a wofull and remediless complaint, that the end of our dayes should out-run the beginning of our good workes:
It is a woeful and remediless complaint, that the end of our days should outrun the beginning of our good works:
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which are commonly so don, as the poor may thank our death-beds for them, and not us;
which Are commonly so dONE, as the poor may thank our deathbeds for them, and not us;
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our disease rather then our Charitie.
our disease rather then our Charity.
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For he that gives not till he dies, shewes that he would not give then if he could keep it:
For he that gives not till he die, shows that he would not give then if he could keep it:
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and they that give thus give by their testaments it is true, but I can scarce say they give by their wills: the good mans praise Psal. 112. was that himself dispersed his goods,
and they that give thus give by their Testaments it is true, but I can scarce say they give by their wills: the good men praise Psalm 112. was that himself dispersed his goods,
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and not left them behind him; and his distribution is seconded with this retribution of Gods, his righteousnesse indureth for ever.
and not left them behind him; and his distribution is seconded with this retribution of God's, his righteousness Endureth for ever.
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The Saints of God are like Dorcas in the Acts, rich in good works which shee did herselfe,
The Saints of God Are like Dorcas in the Acts, rich in good works which she did herself,
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and not entrusted others to do them, being her own executrix.
and not Entrusted Others to do them, being her own executrix.
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Secondly, let this be an use of exhortation and encouragement, to do good in your life time.
Secondly, let this be an use of exhortation and encouragement, to do good in your life time.
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Our Saviour tells us Mat. 5. that our good workes, are our lights;
Our Saviour tells us Mathew 5. that our good works, Are our lights;
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Let your light so shine, as m•n may see your good works, and glorifie your father which is in heaven. Let your Light so shine, as m•n may see your good works, and Glorify your father which is in heaven.
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Now which of you will have his candle brought behind him, and not rather carried before, that he may see which way it goes,
Now which of you will have his candle brought behind him, and not rather carried before, that he may see which Way it Goes,
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and which way himself goes by it. Do good therefore in your life:
and which Way himself Goes by it. Do good Therefore in your life:
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early beneficence hath no danger, many joyes Isa. 58. 8. For first, the conscience of good don.
early beneficence hath no danger, many Joys Isaiah 58. 8. For First, the conscience of good dONE.
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Secondly the praiers and blessings of the relieved;
Secondly the Prayers and blessings of the relieved;
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Thirdly, the gratulations of the Saints, are as so many perpetuall comforters, which will make your life pleasant, and your death happy;
Thirdly, the gratulations of the Saints, Are as so many perpetual Comforters, which will make your life pleasant, and your death happy;
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when every one of you may say to his Soule with that rich man in the Gospel, but upon better grounds, Soul take thine case,
when every one of you may say to his Soul with that rich man in the Gospel, but upon better grounds, Soul take thine case,
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for thou hast treasure laid up, not for many yeares, but for ever. Thirdly, as this unjust steward dealt his almes speedily, so also bountifully;
for thou hast treasure laid up, not for many Years, but for ever. Thirdly, as this unjust steward dealt his alms speedily, so also bountifully;
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ver. 6. For which, divinity hath no particular and set rule: because Charity is not ••t by a thred, as justice;for. 6. For which, divinity hath no particular and Set Rule: Because Charity is not ••t by a thread, as Justice;
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but only in generall, and at large;
but only in general, and At large;
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that it be proportionable to our ability, parallel to our meanes, according to what a man hath, was Saint Pauls to them of Corinth 1 Cor. 8. Liberality is as well seene in a little as in much;
that it be proportionable to our ability, parallel to our means, according to what a man hath, was Saint Paul's to them of Corinth 1 Cor. 8. Liberality is as well seen in a little as in much;
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in a few scattered crums, as the rich gluttons throng'd table; in the poor widows mite, as the vaste offerings of the treasu•ie;
in a few scattered crumbs, as the rich gluttons thronged table; in the poor Widows mite, as the vast offerings of the treasu•ie;
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in the good Samaritane's drops of wine and oile, as in all the Vines and Olive-yards of Jurie. For charitie ( say the Schools ) is of what a man hath,
in the good Samaritane's drops of wine and oil, as in all the Vines and Olive-yards of Jury. For charity (say the Schools) is of what a man hath,
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and not of what he has not.
and not of what he has not.
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If thy purse will not hold out to a sepulchre for Christ, with Joseph of Arimathea, yet with the Maries, a pound or two of spice would bee seen.
If thy purse will not hold out to a Sepulchre for christ, with Joseph of Arimathea, yet with the Mary's, a pound or two of spice would be seen.
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If silver and gold thou hast none, yet with Saint Peter in the Acts, such as thou hast give unto the poor;
If silver and gold thou hast none, yet with Saint Peter in the Acts, such as thou hast give unto the poor;
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and with that Apostle, let at least thy shadow be a covering for their nakednesse, if thy substance cannot reach to a garment.
and with that Apostle, let At lest thy shadow be a covering for their nakedness, if thy substance cannot reach to a garment.
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805
It was our Saviours promise in the Gospel, That he which gave a cup of cold water, should not lose his reward;
It was our Saviors promise in the Gospel, That he which gave a cup of cold water, should not loose his reward;
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and certainly I can never be so poor as to want this.
and Certainly I can never be so poor as to want this.
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807
Where the widows cruse of oyle and meal was low, the Prophet did not look for a feast, but for a cake.
Where the Widows cruse of oil and meal was low, the Prophet did not look for a feast, but for a cake.
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Lastly, though he was bountiful, yet with discretion and difference; fiftie to one, and but twentie to another;
Lastly, though he was bountiful, yet with discretion and difference; fiftie to one, and but twentie to Another;
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809
the most to those who were most likely to help.
the most to those who were most likely to help.
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810
Do good to all, but especially to those of the houshold of faith, was the Apostles advice, Galat. 6. 10. let the righteous man have the greatest share in your Mammon of unrighteousnesse.
Do good to all, but especially to those of the household of faith, was the Apostles Advice, Galatians 6. 10. let the righteous man have the greatest share in your Mammon of unrighteousness.
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Our rule then of doing good, must be a rule of wisedom and charitie;
Our Rule then of doing good, must be a Rule of Wisdom and charity;
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of wisedom in making good choice of the parties, of charitie in hoping the best of them.
of Wisdom in making good choice of the parties, of charity in hoping the best of them.
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Charitatis error salutaris est, wee seldom fin in charitie:Charitatis error Salutaris est, we seldom fin in charity:
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admit their praiers whom thou hast relieved are not acceptable to God, yet thy Almsdeeds are;
admit their Prayers whom thou hast relieved Are not acceptable to God, yet thy Almsdeeds Are;
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the beggar may be damn'd, when the giver shall be saved. To instruct you therefore more particularly in this case take with you these three directions:
the beggar may be damned, when the giver shall be saved. To instruct you Therefore more particularly in this case take with you these three directions:
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816
First, According to thy abilite give to all men that need, and in equal needs give first to good men rather then to bad men;First, According to thy ability give to all men that need, and in equal needs give First to good men rather then to bad men;
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817
and if the needs be unequal, do so too; provided that the need of the poorest be not violent, nor extreme:
and if the needs be unequal, do so too; provided that the need of the Poorest be not violent, nor extreme:
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818
but if an evil man be in extreme necessitie, he is to be relieved rather then a good man who can •a• … e longer, and may subsist without it;
but if an evil man be in extreme necessity, he is to be relieved rather then a good man who can •a• … e longer, and may subsist without it;
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and if he be a good man, he will desire it should be so, because himself is bound to save the life of his brother with doing some inconvenience to himself:
and if he be a good man, he will desire it should be so, Because himself is bound to save the life of his brother with doing Some inconvenience to himself:
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820
and no difference of virtue or vice can make the ease of one beggar equal with the life of another Secondly, give no Alms to vitious persons,
and no difference of virtue or vice can make the ease of one beggar equal with the life of Another Secondly, give no Alms to vicious Persons,
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if such Alms will support their sin, as if they will continue in idlenesse;
if such Alms will support their since, as if they will continue in idleness;
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if they will not work, let them not eat, 2 Thes. 3. 10. or if they will spend it in drunkennesse and wantonnesse.
if they will not work, let them not eat, 2 Thebes 3. 10. or if they will spend it in Drunkenness and wantonness.
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Such persons when they are reduced to very great want, must be relieved in such proportions as may not relieve their dying lust,
Such Persons when they Are reduced to very great want, must be relieved in such proportions as may not relieve their dying lust,
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but may refresh their faint and dying bodies.
but may refresh their faint and dying bodies.
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Thirdly, the best objects of charitie are poor house-keepers that labour hard, and are burdened with many children;Thirdly, the best objects of charity Are poor housekeepers that labour hard, and Are burdened with many children;
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or gentlemen faln into sad povertie, especially if by innocent misfortune; (and if their crimes brought them into it,
or gentlemen fallen into sad poverty, especially if by innocent misfortune; (and if their crimes brought them into it,
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yet they are to be relieved according to the former rule;) persecuted persons, widows and fatherlesse children, putting them to honest trades or Schools of learning;
yet they Are to be relieved according to the former Rule;) persecuted Persons, Widows and fatherless children, putting them to honest trades or Schools of learning;
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and search into the needs of numerous and meaner families;
and search into the needs of numerous and meaner families;
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and when thou spiest a multitude of poor ▪ Christians in one family, conceive that family to be an hospital of God's own erecting, into which the charitie of well-disposed Christians is to be cast.
and when thou spiest a multitude of poor ▪ Christians in one family, conceive that family to be an hospital of God's own erecting, into which the charity of well-disposed Christians is to be cast.
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And so much for the first of our four general rules of Alms-giving, drawn from the Unjust Steward.
And so much for the First of our four general rules of Almsgiving, drawn from the Unjust Steward.
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Our second general rule is taken from Solomon, in that charitable advice of his, Eccle. 11. 1. Throw thy bread upon the waters;
Our second general Rule is taken from Solomon, in that charitable Advice of his, Eccle. 11. 1. Throw thy bred upon the waters;
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from whence you may observe, First that it is not da, a thing utterly given away, bur mitte, a thing sent abroad,
from whence you may observe, First that it is not da, a thing utterly given away, burr Mitte, a thing sent abroad,
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like an adventure at sea, which shall another day return with great advantage. And then Secondly it is bread, not a stone:
like an adventure At sea, which shall Another day return with great advantage. And then Secondly it is bred, not a stone:
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when thy brother asks, thou must give him an Alms to fill his bellie, not a reproach to break his heart.
when thy brother asks, thou must give him an Alms to fill his belly, not a reproach to break his heart.
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835
Hee that gives Alms must do it in mercie; for Alms without mercie, are like praiers without devotion, or religion without humility.
He that gives Alms must do it in mercy; for Alms without mercy, Are like Prayers without devotion, or Religion without humility.
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Thy charitie then must be distributed in mercie, that is out of a true sence of the calamitie of thy brother,
Thy charity then must be distributed in mercy, that is out of a true sense of the calamity of thy brother,
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first feeling it in thy selfe in some proportion, and then eudeavouring to ease thy selfe and thy brother of the common calamitie.
First feeling it in thy self in Some proportion, and then eudeavouring to ease thy self and thy brother of the Common calamity.
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838
If thou hast no money, yet thou must have mercie, and art bound to pitie the poor,
If thou hast no money, yet thou must have mercy, and art bound to pity the poor,
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and pray for them, and throw thy holy desires & devotions into the treasurie of the Church;
and pray for them, and throw thy holy Desires & devotions into the treasury of the Church;
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& if thou doest what thou art able, be it little or great, corporal or spiritual, the charitie of alms,
& if thou dost what thou art able, be it little or great, corporal or spiritual, the charity of alms,
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841
or the charitie of praiers, a cup of wine, or a cup of water, if it be but love to the brethren,
or the charity of Prayers, a cup of wine, or a cup of water, if it be but love to the brothers,
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842
or a desire to help all, or any of Christ's poor, it shall bee accepted according to what a man hath, not according to what he hath not.
or a desire to help all, or any of Christ's poor, it shall be accepted according to what a man hath, not according to what he hath not.
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For love is all this, and all the other Commandements:
For love is all this, and all the other commandments:
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and it will expresse it selfe where it can, and where it cannot yet it i• love still,
and it will express it self where it can, and where it cannot yet it i• love still,
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and it is also sorrow that it cannot.
and it is also sorrow that it cannot.
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Now against this rule they offend who give Alms out of custome, or to upbraid the povertie of their brother,
Now against this Rule they offend who give Alms out of custom, or to upbraid the poverty of their brother,
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847
or to make him mercenarie and obliged, or with any unhandsom circumstances. Thirdly, it must be de pane tuo, of thine own bread, not anothers;
or to make him mercenary and obliged, or with any unhandsome Circumstances. Thirdly, it must be de pane tuo, of thine own bred, not another's;
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thou must not undo an hundred men, their wives and children, and build a poore hospitall to keep seven; but of this more hereafter.
thou must not undo an hundred men, their wives and children, and built a poor hospital to keep seven; but of this more hereafter.
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In the fourth place it must be super aquas, upon the waters, expounded in the following ver: thus give thy portion to seven,
In the fourth place it must be super Aquas, upon the waters, expounded in the following for: thus give thy portion to seven,
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and to eight, we must not heap all our liberality on one, but contrive it that it may extend to many.and to eight, we must not heap all our liberality on one, but contrive it that it may extend to many.
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Ali•dest dare pauperibus, aliud ditare pauperem; it is one thing to give an alm•, another thing to give an estate.Ali•dest Dare pauperibus, Aliud ditare pauperem; it is one thing to give an alm•, Another thing to give an estate.
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He dispersed and gave to the poor, was the good mans praise Psal. 112. there must be distribution, and then all is well.He dispersed and gave to the poor, was the good men praise Psalm 112. there must be distribution, and then all is well.
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853
But now although in giving almes to beggars, and persons of low ranke, it is better to give little to each, that we may give to the more,
But now although in giving alms to beggars, and Persons of low rank, it is better to give little to each, that we may give to the more,
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so extending our almes to many persons; yet in cases of religion, as in building Hospitalls, Colleges, and houses for devotion;
so extending our alms to many Persons; yet in cases of Religion, as in building Hospitals, Colleges, and houses for devotion;
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and in supplying the accidentall wants of decaied Persons, fallen from great plenty to great necssity;
and in supplying the accidental Wants of decayed Persons, fallen from great plenty to great necessity;
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it is better to unite our almes, then to disperse them, to make a noble reliefe and maintenance to one,
it is better to unite our alms, then to disperse them, to make a noble relief and maintenance to one,
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and to restore him to comfort, then to support meerly his natural needs, and keep him alive only, unrescued from sad discomforts.
and to restore him to Comfort, then to support merely his natural needs, and keep him alive only, unrescued from sad discomforts.
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Lastly 'tis said here, Throw thy bread upon the waters, i. e. upon the standing waters, saith a Father, the running waters will shift for themselves:
Lastly it's said Here, Throw thy bred upon the waters, i. e. upon the standing waters, Says a Father, the running waters will shift for themselves:
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they that abide in their places, whether Hospitalls, or Universities, are like standing waters, most subject to putrefaction:
they that abide in their places, whither Hospitals, or Universities, Are like standing waters, most Subject to putrefaction:
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and yet by the way these last are not to undergo neither those unjust aspersions of dumb dogg•, or drones;
and yet by the Way these last Are not to undergo neither those unjust Aspersions of dumb dogg•, or drones;
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for though they stand in the market-place, yet they stand not idly there, not altogether unwilling to go into the viney ard, had they a vineyard to go into;
for though they stand in the marketplace, yet they stand not idly there, not altogether unwilling to go into the viney ard, had they a vineyard to go into;
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ready to be hired, would any one give them their penny. And this shall suffice for our second generall rule, Solomons rule of giving almes.
ready to be hired, would any one give them their penny. And this shall suffice for our second general Rule, Solomons Rule of giving alms.
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Our third generall rule of direction in this particular, is Christs own rule, which you have set down Mat. 5. 16. where in the First place note that they must be works;
Our third general Rule of direction in this particular, is Christ own Rule, which you have Set down Mathew 5. 16. where in the First place note that they must be works;
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which is a word that implies difficulty, and pain, and labor, and is acc•mpanied with some loathnesse and conluctation;
which is a word that Implies difficulty, and pain, and labour, and is acc•mpanied with Some loathness and conluctation;
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do such works for Gods sake as are hard for thee to do. In such a word does God deliver his Commandement of the Sabbath;
do such works for God's sake as Are hard for thee to do. In such a word does God deliver his Commandment of the Sabbath;
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not that word which in that language signifies ordinary and easy works, but servile and laborious works, toilsome and painfull works, those works thou maist not do upon the Sabbath. But those works in the virtue of the precept of this text thou must do in the sight of men, those that are hard for thee to do.
not that word which in that language signifies ordinary and easy works, but servile and laborious works, toilsome and painful works, those works thou Mayest not do upon the Sabbath. But those works in the virtue of the precept of this text thou must do in the sighed of men, those that Are hard for thee to do.
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David would not consecrat• nor offer unto God that which cost him nothing.David would not consecrat• nor offer unto God that which cost him nothing.
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First he would buy Aranna's threshing floor at a valuable price, 1 Sam. 24. 14. and then he would dedicate it to God.
First he would buy Aranna's threshing floor At a valuable price, 1 Sam. 24. 14. and then he would dedicate it to God.
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869
To give old cloaths past wearing to the poore, is not so good a worke, as to make new for them.
To give old clothes passed wearing to the poor, is not so good a work, as to make new for them.
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870
To give a little of your superfluities, not so acceptable as the widowes gift, who gave all.
To give a little of your superfluities, not so acceptable as the Widows gift, who gave all.
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871
To give a poor Soul a farthing at that door wher you give a plaier a shilling, is not equall dealing,
To give a poor Soul a farthing At that door where you give a player a shilling, is not equal dealing,
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872
for this is to give God the refuse of thy wheat.
for this is to give God the refuse of thy wheat.
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873
Amos 8. 6. but do thou some such things as are truly works in our sence, such as are against the nature and ordinary practice of worldly men to do;Amos 8. 6. but doe thou Some such things as Are truly works in our sense, such as Are against the nature and ordinary practice of worldly men to do;
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874
some things by which they may see that thou doest prefer God before honour, and wife, and children;
Some things by which they may see that thou dost prefer God before honour, and wife, and children;
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875
and hadst rather build and endow some place for Gods service, then powr out money to multiplie titles of honour upon thy self,
and Hadst rather built and endow Some place for God's service, then power out money to multiply titles of honour upon thy self,
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876
or inlarge jointures and portions to an unnecessary and unmeasurable proportion, when there is enough done before.
or enlarge jointures and portions to an unnecessary and unmeasurable proportion, when there is enough done before.
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877
Secondly these works must be good works.
Secondly these works must be good works.
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878
They are not good works how magnificent soever, if they are not directed to good ends.
They Are not good works how magnificent soever, if they Are not directed to good ends.
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879
Aseditious end vitiates the best work• great contributions have been raised, and great summs given for the maintenance of such refractory persons,
Aseditious end vitiates the best work• great contributions have been raised, and great sums given for the maintenance of such refractory Persons,
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880
as by opposing the goverment and discipline of the Church, have drawne upon themselves silencings, and suspentions, and deprivations, but this hath a seditious end;
as by opposing the government and discipline of the Church, have drawn upon themselves silencings, and suspensions, and deprivations, but this hath a seditious end;
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881
give so then as that thou maist sincerely say, God gave me this to give thus,
give so then as that thou Mayest sincerely say, God gave me this to give thus,
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882
and so it is a good work.
and so it is a good work.
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883
Thus it must be a work, something of some importance, and a good work not depraved with an ill end;
Thus it must be a work, something of Some importance, and a good work not depraved with an ill end;
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884
and then in the last place, it must be your work, that they may see your good works.
and then in the last place, it must be your work, that they may see your good works.
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885
They are not your works if that which you give be not your own, nor is it your own if it were ill gotten at the first:
They Are not your works if that which you give be not your own, nor is it your own if it were ill got At the First:
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886
how long soever it hath been possessed, and how often soever it hath been transformed, from money to ware, from ware to land, from land to office, from office to honour;
how long soever it hath been possessed, and how often soever it hath been transformed, from money to ware, from ware to land, from land to office, from office to honour;
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887
the money, the ware, the land, the office, the honour, is none of thine if in thy knowledge it were ill got at the first.
the money, the ware, the land, the office, the honour, is none of thine if in thy knowledge it were ill god At the First.
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888
Zacheus. Luk. 19. 8. gives half his goods to the poor, but it is half of his own:Zacchaeus. Luk. 19. 8. gives half his goods to the poor, but it is half of his own:
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889
for there might be goods in his house, which were none of his:
for there might be goods in his house, which were none of his:
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890
therefore in the same instrument, he passes that scrutiny, •f I havetaken anything unjustly, I restore it foure-fold.
Therefore in the same Instrument, he passes that scrutiny, •f I havetaken anything unjustly, I restore it fourfold.
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891
First let that which was ill gotten be deducted and restored, and then of the rest which is truly thine own give cheerfully.
First let that which was ill got be deducted and restored, and then of the rest which is truly thine own give cheerfully.
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892
When Moses saith that our yeares are seventy, if we deduct from that terme all the hours of our unnecessary sleep, of superfluous sittings at feasts, of curiosity in dressing, of largeness in recreations, of plotting & compassing of vanities or sins, scarce any man of seventy, would be ten yeares old when he dies.
When Moses Says that our Years Are seventy, if we deduct from that term all the hours of our unnecessary sleep, of superfluous sittings At feasts, of curiosity in dressing, of largeness in recreations, of plotting & compassing of vanities or Sins, scarce any man of seventy, would be ten Years old when he die.
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893
If wee should deal so with worldly mens estates, (defalce unjust gettings) it would abridge and extenuate many a swelling inventory. Till this defalcation, this scrutiny be made, that you know what's your own, what's other mens,
If we should deal so with worldly men's estates, (defalce unjust gettings) it would abridge and extenuate many a swelling inventory. Till this defalcation, this scrutiny be made, that you know what's your own, what's other men's,
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894
as your tomb shall be but a monumen• of your rotten bones, how much gold or marble soever is bestowed upon it;
as your tomb shall be but a monumen• of your rotten bones, how much gold or Marble soever is bestowed upon it;
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895
so that hospitall, that free-schoole, that colledge, that you shall build and endow, will be but a monument of your bribery, your extortion, your oppression;
so that hospital, that Free-school, that college, that you shall built and endow, will be but a monument of your bribery, your extortion, your oppression;
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896
and God, who will not be in debt, (though he ow you nothing that built it) may be pleased to give the reward of all that to them, from whom that which was spent upon it was unjustly taken;
and God, who will not be in debt, (though he owe you nothing that built it) may be pleased to give the reward of all that to them, from whom that which was spent upon it was unjustly taken;
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for the wealth of the sinner is laid up for the righteous, Prov. 13. 22. the finner may do p•o•s works,
for the wealth of the sinner is laid up for the righteous, Curae 13. 22. the finner may do p•o•s works,
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898
and the righteous may be rewarded for them; the world may thinke of one founder, and God knowes another.
and the righteous may be rewarded for them; the world may think of one founder, and God knows Another.
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899
We are now at length, come to our last general rule of giving almes, which is Gods way and method of giving almes.
We Are now At length, come to our last general Rule of giving alms, which is God's Way and method of giving alms.
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900
Which I shall hold out unto you in this position.
Which I shall hold out unto you in this position.
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901
Gods way of giving almes, is a free and a large giving of what is meerely his own, looking for no recompence againe.
God's Way of giving alms, is a free and a large giving of what is merely his own, looking for no recompense again.
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902
To explaine this, that you may see that all these conditions are required, to this goodnesse of God,
To explain this, that you may see that all these conditions Are required, to this Goodness of God,
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903
and in all of them who desire to imitate God in this particular.
and in all of them who desire to imitate God in this particular.
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904
First, he that is bountifull, must be a giver and bestower of good things, and all he bestowes, it must be by way of gift, not by way of requitall unto,
First, he that is bountiful, must be a giver and bestower of good things, and all he bestows, it must be by Way of gift, not by Way of requital unto,
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905
or by desert from the party he bestowes all on.
or by desert from the party he bestows all on.
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906
Thus Christ saies Luk. 6, 33. that to do good to those who have done or do good to us, is not thank-worthy, nor is it bounty;
Thus christ Says Luk. 6, 33. that to do good to those who have done or do good to us, is not thankworthy, nor is it bounty;
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907
but God is therefore truly good, because he simply meerly, and absolutely, gives away all which he bestows:
but God is Therefore truly good, Because he simply merely, and absolutely, gives away all which he bestows:
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908
for he was not, nor can any way become beholding to any of his creatures, nor had formerly received any thing from them which might move him hereunto.
for he was not, nor can any Way become beholding to any of his creatures, nor had formerly received any thing from them which might move him hereunto.
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So Rom. 11. 35. who hath &c. Nay untill he gave us a beeing we were not capable of so much,
So Rom. 11. 35. who hath etc. Nay until he gave us a being we were not capable of so much,
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as receiving any good thing from him.
as receiving any good thing from him.
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911
Secondly, he who is truly termed good, or bountifull, all that he gives away must be his own;
Secondly, he who is truly termed good, or bountiful, all that he gives away must be his own;
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912
and so all which God bestowes it is his own ▪ So Psal: 24. 1. The earth is the Lords, the ground we tread on, the place we dwell in, he is our Landlord.
and so all which God bestows it is his own ▪ So Psalm: 24. 1. The earth is the lords, the ground we tread on, the place we dwell in, he is our Landlord.
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913
But is that all? for the house may be the Land-lords, when the furniture is the Tenants,
But is that all? for the house may be the Landlords, when the furniture is the Tenants,
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therefore hee further adds, and the fulnesse of it is his also, i e, all the things that fill the world, all the furniture and provision of it:
Therefore he further adds, and the fullness of it is his also, i e, all the things that fill the world, all the furniture and provision of it:
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915
both all the moveables, So Psal: 50. 11. 12. the cattel and the fowles upon a thousand hills are mine, saith he,
both all the movables, So Psalm: 50. 11. 12. the cattle and the fowls upon a thousand hills Are mine, Says he,
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and also all the standing goods, the corne and the oyle, which you set and plant are mine, Hos: 2. 9. yea and the Psalmist in the same 24. Psal. adds further, that they who dwell therein are his also;
and also all the standing goods, the corn and the oil, which you Set and plant Are mine, Hos: 2. 9. yea and the Psalmist in the same 24. Psalm adds further, that they who dwell therein Are his also;
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not the house and furniture only, but the inhabitants themselves.
not the house and furniture only, but the inhabitants themselves.
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And this by the most sure and most Soveraigne title that can be, better then that of purchase or inheritance, of and from another: for he hath made them;
And this by the most sure and most Sovereign title that can be, better then that of purchase or inheritance, of and from Another: for he hath made them;
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all is thine because all comes of thee, saith the same David 1 Chron: 29. 11, 12. And all things are not only of him,
all is thine Because all comes of thee, Says the same David 1 Chronicles: 29. 11, 12. And all things Are not only of him,
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920
but through him Rom. 11. 36. i e. they cannot stand nor subsitst without him. Thirdly, he must give largely; it is not bounty else:
but through him Rom. 11. 36. i e. they cannot stand nor subsitst without him. Thirdly, he must give largely; it is not bounty Else:
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now God is therefore said to be rich in goodnesse, because he is abundant in it;
now God is Therefore said to be rich in Goodness, Because he is abundant in it;
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so we find it comparing Psal. 33. 5 ▪ with Psal. 104. 24. in which it is said that the earth is full of his goodnesse, and his riches;
so we find it comparing Psalm 33. 5 ▪ with Psalm 104. 24. in which it is said that the earth is full of his Goodness, and his riches;
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which we may judge of, by what he saies vers 27. of Psal 104. of what an house he keepes,
which we may judge of, by what he Says vers 27. of Psalm 104. of what an house he keeps,
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and what multitudes he feedes, all these saith the Psalmist wait on thee &c. King Ahasuerus to shew his bounty, made a feast to his cheife Subjects,
and what Multitudes he feeds, all these Says the Psalmist wait on thee etc. King Ahasuerus to show his bounty, made a feast to his chief Subject's,
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but it was but for halfe a yeare, and not to all: some few halfe yeares more would well nigh have beggard him: but God doth this continually.
but it was but for half a year, and not to all: Some few half Years more would well High have beggard him: but God does this continually.
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926
The greatest and most bountifull of men, when they would expresse the largest of their bounty, speake but of giving halfe of their Kingdomes;
The greatest and most bountiful of men, when they would express the Largest of their bounty, speak but of giving half of their Kingdoms;
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927
so Herod, and he did but talke so neither.
so Herod, and he did but talk so neither.
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928
but God ▪ bestowes whole worlds and Kingdomes, as Daniell speakes Dan. 4. 35. and gives them to whom hee pleases.
but God ▪ bestows Whole world's and Kingdoms, as Daniell speaks Dan. 4. 35. and gives them to whom he Pleases.
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929
Fourthly, he that is bountiful must give all he gives freely and willingly, which though I put together,
Fourthly, he that is bountiful must give all he gives freely and willingly, which though I put together,
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930
yet may imply two distinct things;
yet may imply two distinct things;
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931
as first, that he that gives must be a free agent in it, who is at his choice whether he would give any thing away or no.
as First, that he that gives must be a free agent in it, who is At his choice whither he would give any thing away or no.
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932
The Sun doth much good to the world, it affords a large light, and even half the world at once is full of its glorie,
The Sun does much good to the world, it affords a large Light, and even half the world At once is full of its glory,
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933
yea and all this light is its own, not borrowed as that of the Moon and Stars is;
yea and all this Light is its own, not borrowed as that of the Moon and Stars is;
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934
yet this Sun cannot be called good or bountiful, because it sends forth this light necessarily,
yet this Sun cannot be called good or bountiful, Because it sends forth this Light necessarily,
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935
and naturally, and cannot chuse but do so, neither can it draw in its beames: but God is a free giver;
and naturally, and cannot choose but do so, neither can it draw in its beams: but God is a free giver;
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936
hee was at his choice whether he would have made the world or no, and can yet when he pleaseth withdraw his Spirit,
he was At his choice whither he would have made the world or no, and can yet when he Pleases withdraw his Spirit,
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937
and then all things perish, Psal. 104. 29. Secondly it must be willingly also, i. e. no way constreined or wrung from him who is to be called bountiful.
and then all things perish, Psalm 104. 29. Secondly it must be willingly also, i. e. no Way constrained or wrung from him who is to be called bountiful.
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938
Now of God it is said, that he gives all away with delight;
Now of God it is said, that he gives all away with delight;
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939
for Psal. 104 ▪ 31. having spoken of •eeding every living thing, and of other the like works of his goodness, he concludes with this, God rejoiceth in all his works;
for Psalm 104 ▪ 31. having spoken of •eeding every living thing, and of other the like works of his Goodness, he concludes with this, God rejoices in all his works;
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i. e. doth all the good he doth with delight: It doth him good, as it were, to see the poor creatures feed.i. e. does all the good he does with delight: It does him good, as it were, to see the poor creatures feed.
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941
The last requisite in bountie, is to look for no recompence for the time to come:
The last requisite in bounty, is to look for no recompense for the time to come:
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942
So saith Christ, Luke 6 34. If you give, &c. but ver. 35. So doth not your heavenly father.
So Says christ, Lycia 6 34. If you give, etc. but ver. 35. So does not your heavenly father.
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943
For saith hee, Do good, and hope for nothing againe, so shall you bee like your Father;
For Says he, Do good, and hope for nothing again, so shall you be like your Father;
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944
and the reason is, because he is so great and so high a God, as nothing we do can reach him,
and the reason is, Because he is so great and so high a God, as nothing we do can reach him,
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945
as David speaks, Psal. 16. 2. My goodnesse extends not unto thee, hee is too high to receive any benefit by what we do.
as David speaks, Psalm 16. 2. My Goodness extends not unto thee, he is too high to receive any benefit by what we do.
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946
And this shall suffice for the four General Rules of giving Alms, and also of the first general part which we observed in the division of these words, the quid, the matter, what we are to do,
And this shall suffice for the four General Rules of giving Alms, and also of the First general part which we observed in the division of these words, the quid, the matter, what we Are to do,
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947
and that is to provide for our selves by making us friends.
and that is to provide for our selves by making us Friends.
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948
The second General that we held out to you in the division, was the Manner, to use the best means to get these friends, unrighteous Mammon. Where in the first place I shall resolve a doubt,
The second General that we held out to you in the division, was the Manner, to use the best means to get these Friends, unrighteous Mammon. Where in the First place I shall resolve a doubt,
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949
and withall the meaning of this expression, The Mammon of unrighteousnesse. How comes it to passe that this Mammon, which is the subject of so much good, should deserve a name so bad? why is it styled the Mammon of unrighteusnesse? you are to know therefore that wealth is call'd the Mammon of unrighteousnesse for two reasons;
and withal the meaning of this expression, The Mammon of unrighteousness. How comes it to pass that this Mammon, which is the Subject of so much good, should deserve a name so bad? why is it styled the Mammon of unrighteusnesse? you Are to know Therefore that wealth is called the Mammon of unrighteousness for two Reasons;
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950
the first taken from the cause, the other from the effect.
the First taken from the cause, the other from the Effect.
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951
1. First from the cause, for that wealth is an instrument and cause of much iniquity.
1. First from the cause, for that wealth is an Instrument and cause of much iniquity.
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952
In Cyrus his Court, the Counsellours shall be fee'd, that the building of the Temple may not go on, Ezra 4. and if Saint Paul would but have said tantum dabo to Felix in the Acts, there had been more Rhetorick in the Apostles fee,
In Cyrus his Court, the Counsellors shall be feed, that the building of the Temple may not go on, Ezra 4. and if Saint Paul would but have said Tantum Dabo to Felix in the Acts, there had been more Rhetoric in the Apostles fee,
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953
then in all Tertullus his starched Oratory.
then in all Tertullus his starched Oratory.
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954
For this reason Simon Magus, when he sued in the 8 of the Acts for the holy Ghost, trusted more to his Mammon, then his Familiars; being consident, there was greater power in money then in all the Devills in hell, to have conjured,
For this reason Simon Magus, when he sued in the 8 of the Acts for the holy Ghost, trusted more to his Mammon, then his Familiars; being confident, there was greater power in money then in all the Devils in hell, to have conjured,
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955
if it might have been, even the Apostles themselves.
if it might have been, even the Apostles themselves.
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956
And therefore it was the Devills last assault and battery against our Saviour in the 4 of St. Matt:
And Therefore it was the Devils last assault and battery against our Saviour in the 4 of Saint Matt:
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957
For it any promise could have seduced Christ, it had been that of the worlds Kingdome and glory:
For it any promise could have seduced christ, it had been that of the world's Kingdom and glory:
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958
he is the Sonne of God indeed, that for such againe will not cast himselfe from the pinacles of the Temple.
he is the Son of God indeed, that for such again will not cast himself from the pinnacles of the Temple.
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959
It would be no hard work to manifest this truth through every age of the Church, were it not too visible in our own.
It would be no hard work to manifest this truth through every age of the Church, were it not too visible in our own.
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960
And therefore, I shall from hence, in the first place, draw an use of reproofe for the Ministers of these times.
And Therefore, I shall from hence, in the First place, draw an use of reproof for the Ministers of these times.
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961
I would to God I could not say (but I must) even of our own divine Profession, that which our Saviour of his Twelve, Yee are clean, but not all;
I would to God I could not say (but I must) even of our own divine Profession, that which our Saviour of his Twelve, Ye Are clean, but not all;
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962
for how many have these few year• brought forth, which having been heretofore forward and eager for conformitie to the doctrine and discipline of this Church, do now seek to wave and decline both;
for how many have these few year• brought forth, which having been heretofore forward and eager for conformity to the Doctrine and discipline of this Church, do now seek to wave and decline both;
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963
and that not out of malice or ambition, vices that move with a kinde of life and spirit,
and that not out of malice or ambition, vices that move with a kind of life and Spirit,
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964
but out of that base, earthie, dunghil-sin Avarice. These are they that long for the Wedge of gold more then the Babilonish garment,
but out of that base, earthy, dunghil-sin Avarice. These Are they that long for the Wedge of gold more then the Babylonish garment,
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965
and so themselves may put up the means of a Bishop, care not who puts on the robes.
and so themselves may put up the means of a Bishop, care not who puts on the robes.
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966
These are they which make use of the Priest's office like him in Samuel, onely for a piece of bread, and will with that Chaplain of Micah's, Judg. 17, set you up Idols if you give them but silver.
These Are they which make use of the Priest's office like him in Samuel, only for a piece of bred, and will with that Chaplain of Micah's, Judges 17, Set you up Idols if you give them but silver.
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967
Men that measure their religion by their fortunes, inclining ever not to what weighs most, but what advantageth: Saint Augustines Amphibions in Christianitie; Hermophrodite Divines;
Men that measure their Religion by their fortune's, inclining ever not to what weighs most, but what advantageth: Saint Augustine's Amphibions in Christianity; Hermaphrodite Divines;
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968
now a Sectarist, and then a Conformist, and next a Sectarist again;
now a Sectarist, and then a Conformist, and next a Sectarist again;
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969
now an Episcopal man, then a Presbyterian, after that an Independent; any thing to keep his own,
now an Episcopal man, then a Presbyterian, After that an Independent; any thing to keep his own,
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970
and to get more and more of the Mammon of unrighteousnesse.
and to get more and more of the Mammon of unrighteousness.
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971
Secondly from hence let mee give them a word of Dehortation, from all such corrupt sordid courses, whereby they make Divinitie a Trade,
Secondly from hence let me give them a word of Dehortation, from all such corrupt sordid courses, whereby they make Divinity a Trade,
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972
and the Pulpit a Shop, where they vent their doctrines according to the fashions of the Time, not the truth;
and the Pulpit a Shop, where they vent their doctrines according to the fashions of the Time, not the truth;
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973
forgetting that solemne pompe and Ceremonie used in their Orders;
forgetting that solemn pomp and Ceremony used in their Order;
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974
where when they received the Bible from the holy man, with autoritie to divide the Word and Sacraments, it was not given to abuse their Masters trust, in betraying that sacred pledge either to Pulpit-applause,
where when they received the bible from the holy man, with Authority to divide the Word and Sacraments, it was not given to abuse their Masters trust, in betraying that sacred pledge either to Pulpit-applause,
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or Pulpit-gain, to the flatterie of the giddie multitude, or the reward.
or Pulpit-gain, to the flattery of the giddy multitude, or the reward.
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976
Secondly this Mammon is call'd unrighteous Mammon, or the riches of iniquitie, ab effectu, from the effect,
Secondly this Mammon is called unrighteous Mammon, or the riches of iniquity, ab effectu, from the Effect,
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977
because it commonly makes men unrighteous, endangering the soul of the possessor;
Because it commonly makes men unrighteous, endangering the soul of the possessor;
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978
and therefore the Church Liturgie doth teach us to pray, In all time of our wealth good Lord deliver us;
and Therefore the Church Liturgy does teach us to pray, In all time of our wealth good Lord deliver us;
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979
there being as great danger in the multitude of temporal blessings, as there was in the multitude of fish, John 21. where if Christ had not seconded their great draught with divine help, they had lost both the ship and themselves.
there being as great danger in the multitude of temporal blessings, as there was in the multitude of Fish, John 21. where if christ had not seconded their great draught with divine help, they had lost both the ship and themselves.
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980
From this expression thus interpreted our first consideration shal be that of our Saviour, Mat. 19. 24. that 'tis a very hard thing for a rich man to enter into the Kingdom of heaven.
From this expression thus interpreted our First consideration shall be that of our Saviour, Mathew 19. 24. that it's a very hard thing for a rich man to enter into the Kingdom of heaven.
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981
Gold is the heaviest of all mettals, no wonder then if it somtimes carries the rich man downwards.
Gold is the Heaviest of all metals, no wonder then if it sometimes carries the rich man downwards.
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982
'Tis hard for the soul clogged with many weights to ascend to heaven.
It's hard for the soul clogged with many weights to ascend to heaven.
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983
Laban and Nabal think onely of their Sheep-shearing, and making merrie when they have done, their businesse is thought on, not their salvation:Laban and Nabal think only of their Sheepshearing, and making merry when they have done, their business is Thought on, not their salvation:
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984
so great an enemy is our temporal happinesse to our eternal; the love of this world being that great gulfe betwixt Abrahams bos•me and us.
so great an enemy is our temporal happiness to our Eternal; the love of this world being that great gulf betwixt Abrahams bos•me and us.
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Secondly if it be so hard for the rich, then surely 'tis as easie for the poor to enter into the Kingdom of heaven, which is our second consideration upon the point.
Secondly if it be so hard for the rich, then surely it's as easy for the poor to enter into the Kingdom of heaven, which is our second consideration upon the point.
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Whether a storme or calme are most dangerous, Jonah's Whale or his Gourd, whether prosperitie have lost,
Whither a storm or Cam Are most dangerous, Jonah's Whale or his Gourd, whither Prosperity have lost,
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or adversitie recovered more I know not;
or adversity recovered more I know not;
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certain I am, none praies so heartily for his daily bread as he that wants it:
certain I am, none prays so heartily for his daily bred as he that Wants it:
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miserie like Pharaoh 's plagues sends them to their praiers that never thought of God when they were well.
misery like Pharaoh is plagues sends them to their Prayers that never Thought of God when they were well.
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Outward losses are inwardly gainful, and it is good for us that wee have been afflicted,
Outward losses Are inwardly gainful, and it is good for us that we have been afflicted,
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nay it would be worse with us were it not sometimes thus bad;
nay it would be Worse with us were it not sometime thus bad;
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many, had they more wealth would be more wicked, and if they were not kept short of this world would come short of the next,
many, had they more wealth would be more wicked, and if they were not kept short of this world would come short of the next,
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and then it had been better for them had it not been so well.
and then it had been better for them had it not been so well.
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I know 'tis pitie that fair weather should do any harme, and yet 'tis often seen, we even adore those Physitians in our sicknesse, which being recovered, we onely salute with a complement:
I know it's pity that fair weather should do any harm, and yet it's often seen, we even adore those Physicians in our sickness, which being recovered, we only salute with a compliment:
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abundance makes many forget that God, which want would make crouch to; like Pharaoh's Butler, shaking off his friend with his shackles;
abundance makes many forget that God, which want would make crouch to; like Pharaoh's Butler, shaking off his friend with his shackles;
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or like beggars, that are no sooner serv'd, but they are gone. Thus I hear Israel praying in Egypt, quarrelling in the wildernesse:
or like beggars, that Are no sooner served, but they Are gone. Thus I hear Israel praying in Egypt, quarreling in the Wilderness:
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When they were at their Brick-kills they would be at their devotion, and no sooner are they at ease, but they are wrangling for their flesh-pots.
When they were At their brickkills they would be At their devotion, and no sooner Are they At ease, but they Are wrangling for their fleshpots.
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I think many a man had not been so bad had he been but poor.
I think many a man had not been so bad had he been but poor.
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It is the saying of a wise Father, That Solomon 's riches did him more hurt then his wisdom did him good.
It is the saying of a wise Father, That Solomon is riches did him more hurt then his Wisdom did him good.
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Wealth like knowledge puffs up, when povertie (as their infirmities did many in the Gospel) makes men flock to Christ.
Wealth like knowledge puffs up, when poverty (as their infirmities did many in the Gospel) makes men flock to christ.
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But then in the Third place, I would not have any one here thinke I speak this to barr rich men heaven, God forbid.
But then in the Third place, I would not have any one Here think I speak this to bar rich men heaven, God forbid.
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For though 'tis hard for a rich man to enter into the Kingdome of Heaven,
For though it's hard for a rich man to enter into the Kingdom of Heaven,
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yet he may enter notwithstanding, the gate of heaven stands open for him as well as for the poor: and as 'tis Scripture.
yet he may enter notwithstanding, the gate of heaven Stands open for him as well as for the poor: and as it's Scripture.
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Blessed are the poor, for theirs is the Kingdom of heaven, so 'tis also as true.Blessed Are the poor, for theirs is the Kingdom of heaven, so it's also as true.
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Blessed are the rich, for theirs is the Kingdom of heaven. Blessed Are the rich, for theirs is the Kingdom of heaven.
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Which shall be our third consideration upon the point, that heaven gate stands open for the rich, as well as the poor.
Which shall be our third consideration upon the point, that heaven gate Stands open for the rich, as well as the poor.
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Thus Adam and Noah flew up to heaven, with the double monarchy of the world upon their backs:
Thus Adam and Noah flew up to heaven, with the double monarchy of the world upon their backs:
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for they were sole Emperors both of the East and West, and the whole universe. The Patriarchs also did climb to heaven with much wealth;
for they were sole Emperor's both of the East and West, and the Whole universe. The Patriarchs also did climb to heaven with much wealth;
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many holy Kings with massy Crowns and scepters.
many holy Kings with massy Crowns and sceptres.
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It is not wealth therefore as wealth, but sin that is the clogg that keeps men from ascending;
It is not wealth Therefore as wealth, but since that is the clog that keeps men from ascending;
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the burden of covetous desires being more heavy to an empty soul, then much treasure to the full;
the burden of covetous Desires being more heavy to an empty soul, then much treasure to the full;
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for not the meer possession and use of riches offends, but the affectation.
for not the mere possession and use of riches offends, but the affectation.
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And to this purpose Lombard puts in his observation with a non dicit propheta, the prophet sai•s not in the Psal. 62. 10. have not riches,
And to this purpose Lombard puts in his observation with a non dicit Propheta, the Prophet sai•s not in the Psalm 62. 10. have not riches,
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but set not your heart upon them;
but Set not your heart upon them;
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which is the true meaning likewise of Prov. 23. 5. for cash not your eyes, in the English is, set not your heart in the original, as the 4 ver. also testifies;
which is the true meaning likewise of Curae 23. 5. for cash not your eyes, in the English is, Set not your heart in the original, as the 4 ver. also Testifies;
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so that the error hangs not upon those, but our selves; not on riches but that which Idols them, our heart.
so that the error hangs not upon those, but our selves; not on riches but that which Idols them, our heart.
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And therefore Moses gave a strong caveat to the Israelites, that when their flocks and heards increased,
And Therefore Moses gave a strong caveat to the Israelites, that when their flocks and heards increased,
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and their silver and their gold was multiplied, they should beware least their hearts were lifted up,
and their silver and their gold was multiplied, they should beware least their hearts were lifted up,
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and so they should forget the Lord their God, Deuter. 8. 13. Those sublunary creatures raise not distraction in us,
and so they should forget the Lord their God, Deuter 8. 13. Those sublunary creatures raise not distraction in us,
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so we make them not our center, if we rest not in them, if we can look through them to heaven, we may by a good use of them come to heaven,
so we make them not our centre, if we rest not in them, if we can look through them to heaven, we may by a good use of them come to heaven,
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and be received into these everlasting habitations of the Text.
and be received into these everlasting habitations of the Text.
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The use then of this particular consideration is, first to direct thee, either to abate of thy load,
The use then of this particular consideration is, First to Direct thee, either to abate of thy load,
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if thou find it too pressing (which may be done either by loving lesse,
if thou find it too pressing (which may be done either by loving less,
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or giving more) or else to add to thy strength and activity, that thou maist ascend:
or giving more) or Else to add to thy strength and activity, that thou Mayest ascend:
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it is more commendable, by how much more hard to climbe to heaven with a burthen.
it is more commendable, by how much more hard to climb to heaven with a burden.
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But if the soul be not so active and nimble as to carry up it's selfe and such a load, we must with Eliah drop our mantle upon the Prophets, disperse our goods to the poor, it being better going to heaven naked, then to hell in purple.
But if the soul be not so active and nimble as to carry up it's self and such a load, we must with Elijah drop our mantle upon the prophets, disperse our goods to the poor, it being better going to heaven naked, then to hell in purple.
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For when we are naked these friends of my text shall cloath us with the garment of righteousness, and when we want, they shall receive us into everlasting habitations.
For when we Are naked these Friends of my text shall cloth us with the garment of righteousness, and when we want, they shall receive us into everlasting habitations.
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Secondly, here is a word of comfort both to poor and rich, when they shal think upon the goodness of God, who hath open'd heaven gates both to the poor and rich.
Secondly, Here is a word of Comfort both to poor and rich, when they shall think upon the Goodness of God, who hath opened heaven gates both to the poor and rich.
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Art thou poor? he that wore a crown of thorns fo• thee, hath taught thee of thorns and tribulations to make a crowne of glory.
Art thou poor? he that wore a crown of thorns fo• thee, hath taught thee of thorns and tribulations to make a crown of glory.
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Art thou rich? he that is Lord of heaven and earth instructs thee from this text to attain ev•rlasting habitations.
Art thou rich? he that is Lord of heaven and earth instructs thee from this text to attain ev•rlasting habitations.
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So the poor and ri•ch, the one by suffering, the other by doing well, may meet at the last day with rich Abraham, and poor Lazarus, in the Kingdom of heaven.
So the poor and ri•ch, the one by suffering, the other by doing well, may meet At the last day with rich Abraham, and poor Lazarus, in the Kingdom of heaven.
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Thus have I don with a third consideration upon the point.
Thus have I dONE with a third consideration upon the point.
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Now in the fourth place, our fourth consideration shall be de modo, touching the manner how farre we are to desire,
Now in the fourth place, our fourth consideration shall be de modo, touching the manner how Far we Are to desire,
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and in what respects to entertain this unrighteous mammon. And doubtlesse we may entertain this unrighteous Mammon in my text not only as a servant,
and in what respects to entertain this unrighteous mammon. And doubtless we may entertain this unrighteous Mammon in my text not only as a servant,
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but a friend, but by no meanes as a Lord.
but a friend, but by no means as a Lord.
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There is vertue in the true use of it, if there be a qualification in our desires.
There is virtue in the true use of it, if there be a qualification in our Desires.
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And therefore Saint Augustine (10 ser: de tempore. 5 ser. De Verbis Apost. & cap: 10 de civit dei.
And Therefore Saint Augustine (10 ser: de tempore. 5 sir. De Verbis Apost. & cap: 10 de Civit dei.
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) disputing of that impossible analogy between heaven and a rich man; a camell, and the eye of a needle;
) disputing of that impossible analogy between heaven and a rich man; a camel, and the eye of a needle;
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would have a rich man understood there cupidum rerum temporalium, & de talibus superb•entem, such an one as joines avarice to riches, and pride to avarice:
would have a rich man understood there Cupidum rerum Temporalium, & de Talibus superb•entem, such an one as joins avarice to riches, and pride to avarice:
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not prohibiting a moderate and timely care of necessarie temporals, but their inordinate appetite; not their propriety and possession, but the difficulty and eagernesse of the pursuit.
not prohibiting a moderate and timely care of necessary temporals, but their inordinate appetite; not their propriety and possession, but the difficulty and eagerness of the pursuit.
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A wise man, as he will not make riches the object of his pursuit, so not of his refusall; non amat divitias sed mavult.
A wise man, as he will not make riches the Object of his pursuit, so not of his refusal; non amat Riches sed Mavult.
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He weighs them so evenly 'twixt desire and scorne, that he doth neither undervalue nor indulge them, he makes not his minde his chest, but his house;
He weighs them so evenly betwixt desire and scorn, that he does neither undervalue nor indulge them, he makes not his mind his chest, but his house;
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in the which he doth not lock, but lodge them: he loves them not properly, but by way of comparison;
in the which he does not lock, but lodge them: he loves them not properly, but by Way of comparison;
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not as they are riches, but as they are not poverty. Yes too as they are riches, they may not onely be temperately lov'd and desired,
not as they Are riches, but as they Are not poverty. Yes too as they Are riches, they may not only be temperately loved and desired,
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but praied for, praied for as our daily bread; not absolutely as for our spiritual improvement but by way of restriction:
but prayed for, prayed for as our daily bred; not absolutely as for our spiritual improvement but by Way of restriction:
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first humbly with submission to the will of God; then conditionally, so they prove advantagious, either to our civill or morall good.
First humbly with submission to the will of God; then conditionally, so they prove advantageous, either to our civil or moral good.
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And the reasons of the point are first this:
And the Reasons of the point Are First this:
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For if riches are pursued either with an unlawful or unbridled desire, they lead our reason captive, blindfold our intellectuals, For if riches Are pursued either with an unlawful or unbridled desire, they led our reason captive, blindfold our intellectuals,
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1049
and so dampe and dead all the faculties of the inward man, that in way of conscience and religion we are benummed meerly;
and so damp and dead all the faculties of the inward man, that in Way of conscience and Religion we Are benumbed merely;
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1050
Naball himselfe not so stony and chu••ish, not halfe so supine and stupid as we.Nabal himself not so stony and chu••ish, not half so supine and stupid as we.
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1051
And therefore your earthly sensualists have this woful brand set upon them by the Spirit of God, they are men of this world, they have their portion in this life onely, Psal. 17.
And Therefore your earthly sensualists have this woeful brand Set upon them by the Spirit of God, they Are men of this world, they have their portion in this life only, Psalm 17.
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1052
Secondly we are not to set our hearts upon Riches, because riches have nothing substantial in them that may allure us,
Secondly we Are not to Set our hearts upon Riches, Because riches have nothing substantial in them that may allure us,
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1053
but our custom of admiring them.
but our custom of admiring them.
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1054
And to cut out our desires by presidents of custome, is at once follie and madnesse:
And to Cut out our Desires by Presidents of custom, is At once folly and madness:
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1055
'tis miserable to follow error by example. That this man huggs his Mammon, is no autoritie for my avarice:
it's miserable to follow error by Exampl. That this man huggs his Mammon, is no Authority for my avarice:
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1056
I must chalk out my proceedingsby the line of God's command, square them by the rule of divine truth,
I must chalk out my proceedingsby the line of God's command, square them by the Rule of divine truth,
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1057
and that tells mee riches are but snares, vanities, shadows, nothing, 1 Tim. 6. & Mat. 13. Wilt thou set thine eies upon that which is not, faith the Wiseman: For certainly riches make themselves wings, they flie away as an Eagle towards heaven, Prov. 18. Mark, all their pompe i• without certainty or station:
and that tells me riches Are but snares, vanities, shadows, nothing, 1 Tim. 6. & Mathew 13. Wilt thou Set thine eyes upon that which is not, faith the Wiseman: For Certainly riches make themselves wings, they fly away as an Eagl towards heaven, Curae 18. Mark, all their pomp i• without certainty or station:
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1058
things not onely fleeting, but voluble: they steal not from us, but flie away. Their ebb i• as sudden, as their flow doubtful;
things not only fleeting, but voluble: they steal not from us, but fly away. Their ebb i• as sudden, as their flow doubtful;
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1059
and therefore Psal. 62. presupposeth the one with a si affluxerint, if they flow about thee,
and Therefore Psalm 62. presupposeth the one with a si affluxerint, if they flow about thee,
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1060
as if their increase were meerly casual:
as if their increase were merely casual:
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1061
but if they do, what then? Set not your heart upon them, saith the same Psal.
but if they do, what then? Set not your heart upon them, Says the same Psalm
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1062
Thus having shewen you how you may lawfully desire riches, I shall now in the fi•e place declare,
Thus having shown you how you may lawfully desire riches, I shall now in the fi•e place declare,
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1063
how you may as lawfully use them.
how you may as lawfully use them.
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1064
And to this purpose every Christian ought to imitate the high pattern of his Creator, whose best riches is his bountie;
And to this purpose every Christian ought to imitate the high pattern of his Creator, whose best riches is his bounty;
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1065
Hee that hath all, gives all, reservs nothing; in our Creation he gave us our selvs, in our Redemption he gave us himself,
He that hath all, gives all, reservs nothing; in our Creation he gave us our selves, in our Redemption he gave us himself,
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1066
and in giving himself for us, gave us our selves again that were lost.
and in giving himself for us, gave us our selves again that were lost.
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1067
Onely good use then commends earthly possessions, and he alone knows the true use of this unrighteous Mammon, that receives it meerly to disburse it.
Only good use then commends earthly possessions, and he alone knows the true use of this unrighteous Mammon, that receives it merely to disburse it.
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1068
For what commendation is it to be the keeper of the best earth? That which is the common Coffer of all the rich Mines, the earth, we do but tread upon and account vile, because it hides those treasures:
For what commendation is it to be the keeper of the best earth? That which is the Common Coffer of all the rich Mines, the earth, we do but tread upon and account vile, Because it hides those treasures:
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1069
whereas the skilful metallist that refines these pretious veins for publick use, is rewarded and honored.
whereas the skilful metallist that refines these precious Veins for public use, is rewarded and honoured.
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1070
If therefore your wealth and your will be not both good, if your hands be full and your hearts emptie, you deserve rather pitie then commendation,
If Therefore your wealth and your will be not both good, if your hands be full and your hearts empty, you deserve rather pity then commendation,
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1071
and may be said to have riches indeed, but not goods nor blessings, your burthens being greater then your estates,
and may be said to have riches indeed, but not goods nor blessings, your burdens being greater then your estates,
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1072
and your selves richer in sorrows then in metalls:
and your selves Richer in sorrows then in metals:
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1073
and this was the rich gluttons case in the Gospel, who was damned, non quia abstulerat aliena, sed quod non donarat sua, not for taking any thing from poor Lazarus, but because he relieved not his wants.
and this was the rich gluttons case in the Gospel, who was damned, non quia abstulerat Aliena, sed quod non donarat sua, not for taking any thing from poor Lazarus, but Because he relieved not his Wants.
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1074
'Tis reported of Warram Archbishop of Canterburie, being on his death-bed sent his Steward to see what store of coyn was in his treasurie;
It's reported of Warram Archbishop of Canterbury, being on his deathbed sent his Steward to see what store of coin was in his treasury;
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1075
and when answer was brought that there was either very little, or none at all, the good man cried, in mirum sic oportuit, that it was very fitting it should be so;
and when answer was brought that there was either very little, or none At all, the good man cried, in Mirum sic Opportune, that it was very fitting it should be so;
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1076
for when, said he, could I die better, then when I am thus even with the world.
for when, said he, could I die better, then when I am thus even with the world.
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1077
Last of all, our last consideration shall be this; that though we must, as I said, give of our goods to the poor;
Last of all, our last consideration shall be this; that though we must, as I said, give of our goods to the poor;
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1078
yet we must not give any of our ill gotten goods to the poor, though we may make to our selves fri•nds of the mammon of unrighteousnesse, yet we may not make to our selves friends by riches unlawfully gotten:
yet we must not give any of our ill got goods to the poor, though we may make to our selves fri•nds of the mammon of unrighteousness, yet we may not make to our selves Friends by riches unlawfully got:
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1079
God is not pleased with such sacrifice. You know Zacheus his division Luke 19. Halfe my goods I give to the poore,
God is not pleased with such sacrifice. You know Zacchaeus his division Lycia 19. Half my goods I give to the poor,
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1080
and if, &c. Restituit aliena, dedit sua, saith Ambrose, he restored other mens, but gave his own.and if, etc. Restituit Aliena, dedit sua, Says Ambrose, he restored other men's, but gave his own.
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1081
That's given to the poore is given to me, saith Christ, shall we then make our Saviour a receiver of stollen good's? God forbid.
That's given to the poor is given to me, Says christ, shall we then make our Saviour a receiver of stolen good's? God forbid.
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1082
Yet one case there is, where ill gotten goods must be bestowed on pious uses, of necessity;
Yet one case there is, where ill got goods must be bestowed on pious uses, of necessity;
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1083
and that is, when we know not the right owners, nor where to find them to make restitution:
and that is, when we know not the right owners, nor where to find them to make restitution:
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1084
in this case Saint Augustine must be followed; Acquisisti male, impende jambene, thou hast gotten them ill, bestow them well.
in this case Saint Augustine must be followed; Acquisisti male, impende jambene, thou hast got them ill, bestow them well.
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1085
However what is so bestowed is not almes neither:
However what is so bestowed is not alms neither:
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1086
and therefore it is that generally cheaters and robbers cannot be truly and properly said to give almes of what they have cheated and robbed,
and Therefore it is that generally cheaters and robbers cannot be truly and properly said to give alms of what they have cheated and robbed,
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1087
unlesse they cannot tell the persons whom they have injured, or the proportions;
unless they cannot tell the Persons whom they have injured, or the proportions;
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1088
& in such cases they are to give those unknown portions to the poore by way of restitution, for it is no almes:
& in such cases they Are to give those unknown portions to the poor by Way of restitution, for it is no alms:
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1089
Onely God is the supreme Lord to whom those escheats devolue, and the poor are his receivers;
Only God is the supreme Lord to whom those escheats devolve, and the poor Are his Receivers;
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1090
And therefore are said in my Text, to receive you into everlasting habitations, which is my last generall part of the division beeing the end and motive to good works, That when yee fail, &c. In the handling of which part I shall First propose to your consideration three brief positions, and then proceed to a more full explication of this generall head.
And Therefore Are said in my Text, to receive you into everlasting habitations, which is my last general part of the division being the end and motive to good works, That when ye fail, etc. In the handling of which part I shall First propose to your consideration three brief positions, and then proceed to a more full explication of this general head.
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1091
For the Positions, the First is this;
For the Positions, the First is this;
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1092
that if men were their own friends, they would make others so with their Mammon, and while they are on earth, provide for heaven.
that if men were their own Friends, they would make Others so with their Mammon, and while they Are on earth, provide for heaven.
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1093
Blessed are the mercifull, for they shall receive mercy, was our Saviours in the Gospell.
Blessed Are the merciful, for they shall receive mercy, was our Saviors in the Gospel.
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1094
God's promises though they be gracious, yet they are confined, and he onely shall receive mercy, that shewes it:
God's promises though they be gracious, yet they Are confined, and he only shall receive mercy, that shows it:
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1095
The Almighty being therefore bountifull to us, that we might be so to others;
The Almighty being Therefore bountiful to us, that we might be so to Others;
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1096
promising, that if we feast those that cannot bid us againe, and build for those that cannot lodge us againe;
promising, that if we feast those that cannot bid us again, and built for those that cannot lodge us again;
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1097
We shal be made partakers of that Mariage-feast, and those habitations, whose maker and builder is God.
We shall be made partakers of that Marriage-feast, and those habitations, whose maker and builder is God.
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1098
If men then were their owne friends, they would make others so with this Mammon; Why should the rust of that gold rise up in judgment against thee, the right use of which will place thee with those, that shall sit in judgment? Turning thy Talents into Cities,
If men then were their own Friends, they would make Others so with this Mammon; Why should the rust of that gold rise up in judgement against thee, the right use of which will place thee with those, that shall fit in judgement? Turning thy Talents into Cities,
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1099
and saying the foundation of that building, whose walls reach up to heaven. And that is our First Po•ition.
and saying the Foundation of that building, whose walls reach up to heaven. And that is our First Po•ition.
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1100
But can good workes, purchase these eternall habitations? By no meanes. And therefore Our Second Position is this:
But can good works, purchase these Eternal habitations? By no means. And Therefore Our Second Position is this:
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1101
That not our good workes, But Christ's merits, are the formall cause of our Salvation. For neither the vertue of the works, they bee but the fruits of charity;
That not our good works, But Christ's merits, Are the formal cause of our Salvation. For neither the virtue of the works, they be but the fruits of charity;
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1102
nor the vertue of charity, that is but the fruit of faith;
nor the virtue of charity, that is but the fruit of faith;
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1103
nor the vertue of faith, that's but an instrument to apprehend Christ; but he alone our Saviour alone by his merits hath made this purchase,
nor the virtue of faith, that's but an Instrument to apprehend christ; but he alone our Saviour alone by his merits hath made this purchase,
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1104
and prepared those mansions for us.
and prepared those mansions for us.
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1105
And yet mistake me not, there is no lesse necessity of good workes, then if you should be saved by them;
And yet mistake me not, there is no less necessity of good works, then if you should be saved by them;
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1106
& that though you cannot be saved by them, as the meritorious causes of your glory,
& that though you cannot be saved by them, as the meritorious Causes of your glory,
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1107
yet that you cannot be saved without them, as the necessary effects and arguments of that grace which brings glory.
yet that you cannot be saved without them, as the necessary effects and Arguments of that grace which brings glory.
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1108
Which is our Second Position upon the point. Our third runns thus:
Which is our Second Position upon the point. Our third runs thus:
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1109
The poor by their praiers receive us into those eternall habitations which Christ bestowes and confers upon us.
The poor by their Prayers receive us into those Eternal habitations which christ bestows and confers upon us.
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1110
Now the poor here meant in the Text, are either Pauperes spiritu, the poor in spirit:
Now the poor Here meant in the Text, Are either Paupers spiritu, the poor in Spirit:
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for theirs is the kingdom of God.
for theirs is the Kingdom of God.
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Mat 5. or Pauperes sacculo, the poor in purse, and these by their prayers shall receive thee into heaven.Mathew 5. or Paupers sacculo, the poor in purse, and these by their Prayers shall receive thee into heaven.
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For as Christ is said to receive those almes on earth which the poor put up, and not he:
For as christ is said to receive those alms on earth which the poor put up, and not he:
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so the poor in heaven are said to receive us into everlasting habitations, which Christ shall bestow, and not they.
so the poor in heaven Are said to receive us into everlasting habitations, which christ shall bestow, and not they.
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Can you conceive how the Queen of Sheba and men of Nineve shall rise up at the last day? In the same manner,
Can you conceive how the Queen of Sheba and men of Nineveh shall rise up At the last day? In the same manner,
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but for a better end, shal the men women and children of your Hospitals rise up and testify on your behalf, saying, Sweet Jesus! had it not been for these,
but for a better end, shall the men women and children of your Hospitals rise up and testify on your behalf, saying, Sweet jesus! had it not been for these,
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and these Benefactors, we had perished for want.
and these Benefactors, we had perished for want.
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As therefore Saint Paul said to the Thessalonians, 1 Thes. 1. Ye are our hope, cause these at the last day would witnesse how he had laboured for their salvation;
As Therefore Saint Paul said to the Thessalonians, 1 Thebes 1. You Are our hope, cause these At the last day would witness how he had laboured for their salvation;
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so may every one of you say of all those to whom you have done good, You are our hope;
so may every one of you say of all those to whom you have done good, You Are our hope;
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for that they shall testifie your good works before men and Angels, & justifie that sentence which shal receiv you into everlasting habitations. These are the three brief Positions I mentioned.
for that they shall testify your good works before men and Angels, & justify that sentence which shall receive you into everlasting habitations. These Are the three brief Positions I mentioned.
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Now that we may come to a more full explication of the point, these everlasting habitations according to several Expositors are severally interpreted;
Now that we may come to a more full explication of the point, these everlasting habitations according to several Expositors Are severally interpreted;
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for first, to be received into these everlasting habitations, is to be taken into the protection of God, according to Psal. 90. 1. which is interpreted by the next Psal. 1, ad 4. ver. from which first interpretation our position shall be, That it is better to give away all that wee have to the poor,
for First, to be received into these everlasting habitations, is to be taken into the protection of God, according to Psalm 90. 1. which is interpreted by the next Psalm 1, and 4. ver. from which First Interpretation our position shall be, That it is better to give away all that we have to the poor,
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and have God with nothing, then all the world without God.
and have God with nothing, then all the world without God.
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To have God with nothing, did I say? Nay in having him wee have all things, saith Saint Cyprian de Coen. Dom. cum Dei sint omnia.
To have God with nothing, did I say? Nay in having him we have all things, Says Saint Cyprian de Coen. Dom. cum Dei sint omnia.
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Since all things are God's, to him that hath God nothing can be wanting, except he be wanting unto God:
Since all things Are God's, to him that hath God nothing can be wanting, except he be wanting unto God:
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nothing saith the Father, no good thing saith the Prophet;
nothing Says the Father, no good thing Says the Prophet;
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the young Lions do lack and suffer hunger, but they that seek the Lord shall want nothing that is good, Psal. 34. Though all earthly persecutions entrench thee,
the young Lions do lack and suffer hunger, but they that seek the Lord shall want nothing that is good, Psalm 34. Though all earthly persecutions entrench thee,
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and miserie seems to come upon thee like an armed man, and thou art fallen into the jawes of those enemies, whose teeth are spears and arrows,
and misery seems to come upon thee like an armed man, and thou art fallen into the Jaws of those enemies, whose teeth Are spears and arrows,
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and their tongue a sharp sword, yet Angels shall encampe about thee, and the Lord of Hosts shall be thy buckler and thy shield;
and their tongue a sharp sword, yet Angels shall encamp about thee, and the Lord of Hosts shall be thy buckler and thy shield;
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the neighing of the horse, the noise of the trumpet shall not invade thee;
the neighing of the horse, the noise of the trumpet shall not invade thee;
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or if they do, and at such a strait that the arme of flesh growes weak,
or if they do, and At such a strait that the arm of Flesh grows weak,
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yet his mercie is great unto the heavens, and his truth reacheth unto the clouds: the glorious hoste above shall muster all their forces to assist thee;
yet his mercy is great unto the heavens, and his truth reaches unto the Clouds: the glorious host above shall muster all their forces to assist thee;
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the starrs shall fight for thee, and thunder speak loud unto thy enemies.
the Stars shall fight for thee, and thunder speak loud unto thy enemies.
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Thus in the height of miseries God shall be thy castle and strong tower, and under the shadow of his wings shall bee thy refuge, till these calamities bee overpast.
Thus in the height of misery's God shall be thy castle and strong tower, and under the shadow of his wings shall be thy refuge, till these calamities be overpast.
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God never leaveth his in their extremities, whether in the Cave, or in the Mountain; in the Den, or in the Dungeon;
God never Leaveth his in their extremities, whither in the Cave, or in the Mountain; in the Den, or in the Dungeon;
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hee is alwaies there both in his power and assistance, and somtimes in his person too:
he is always there both in his power and assistance, and sometimes in his person too:
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when all natural supplies grow hopelesse, God purveies for his children by his miracles:
when all natural supplies grow hopeless, God purveys for his children by his Miracles:
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rocks shall burst with water, and Ravens provide bread, and clouds drop fatnesse, and heavens shower mannah,
Rocks shall burst with water, and Ravens provide bred, and Clouds drop fatness, and heavens shower Manna,
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and Angels administer comforts, which when we are naked shall cloath us, and receive us, or rather usher us into these everlasting habitations.
and Angels administer comforts, which when we Are naked shall cloth us, and receive us, or rather usher us into these everlasting habitations.
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Now besides this exposition of the words, these everlasting habitations may receive a double interpretation;
Now beside this exposition of the words, these everlasting habitations may receive a double Interpretation;
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one in respect of the everlasting fame and glorie of your name in this world, the other in regard of your everlasting reward in the next:
one in respect of the everlasting fame and glory of your name in this world, the other in regard of your everlasting reward in the next:
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and that first branch hath a double relation; one to your self, the other to your posteritie:
and that First branch hath a double Relation; one to your self, the other to your posterity:
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& truly even this part of the reward and retribution, namely in this life, is worth a great deal of your cost and alms, that God shall establish your posteritie in the world,
& truly even this part of the reward and retribution, namely in this life, is worth a great deal of your cost and alms, that God shall establish your posterity in the world,
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and in the good opinion of good men.
and in the good opinion of good men.
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The righteous shall have hope in his death, Prov. 14. 32. i. e. hope for himself in another world,The righteous shall have hope in his death, Curae 14. 32. i. e. hope for himself in Another world,
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and hope of his posteritie in this world;
and hope of his posterity in this world;
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for, saith hee, hee leaveth an inheritance to his children's children, Prov. 13. 22. i. e. an inheritance out of which he hath taken and restored all that was unjustly got from men,
for, Says he, he Leaveth an inheritance to his Children's children, Curae 13. 22. i. e. an inheritance out of which he hath taken and restored all that was unjustly god from men,
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and taken a bountiful part which he hath offered to God in pious uses, that the rest may descend free from all claims and incumbrances upon his children's children.
and taken a bountiful part which he hath offered to God in pious uses, that the rest may descend free from all claims and encumbrances upon his Children's children.
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The righteous is merciful and lendeth, Psal. 37. 26. merciful as his Father is merciful in perpetual, not in transitorie endowments (for God did not set up his lights, his Sun and Moon for a day, but for ever;The righteous is merciful and dares, Psalm 37. 26. merciful as his Father is merciful in perpetual, not in transitory endowments (for God did not Set up his lights, his Sun and Moon for a day, but for ever;
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and such should our light, our good works be) He is mercifull and lendeth.
and such should our Light, our good works be) He is merciful and dares.
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To whom? for to the poor he giveth, he looks for no return from them;
To whom? for to the poor he gives, he looks for no return from them;
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yet he lendeth, he that hath pitie on the poor, lendeth to the Lord, Prov. 19. 17. The righteous is merciful and lendeth, and then as David adds, his seed is blessed; blessed in this which follows there, that he shall inherit the land, and dwell therein for ever;
yet he dares, he that hath pity on the poor, dares to the Lord, Curae 19. 17. The righteous is merciful and dares, and then as David adds, his seed is blessed; blessed in this which follows there, that he shall inherit the land, and dwell therein for ever;
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which he ratifies again, Surely he shall not bee removed for ever, i. e. he shall never be moved in his posteritie.
which he Ratifies again, Surely he shall not be removed for ever, i. e. he shall never be moved in his posterity.
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Secondly as he is blessed that way, blessed in the establishment of his possession upon his childrens children;
Secondly as he is blessed that Way, blessed in the establishment of his possession upon his Children's children;
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so he is blessed in this, that his honor and good name shall be powred out as a fragrant oyl upon his posteritie, The righteous shall bee had in everlasting remembrance, Psal. 112. 6. Their memorie shall bee alwaies alive,
so he is blessed in this, that his honour and good name shall be poured out as a fragrant oil upon his posterity, The righteous shall be had in everlasting remembrance, Psalm 112. 6. Their memory shall be always alive,
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and alwaies fresh in their posteritie, when the name of the wicked shall rot.
and always fresh in their posterity, when the name of the wicked shall rot.
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So then the fruit of the righteous is a tree of life, Prov. 11. 30. i. e.
So then the fruit of the righteous is a tree of life, Curae 11. 30. i. e.
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the righteous shall produce plants that shal grow up and flourish, so his posteritie shall bee a tree of life to many generations.
the righteous shall produce plants that shall grow up and flourish, so his posterity shall be a tree of life to many generations.
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The other interpretation of everlasting habitations, is in regard of your everlasting reward in the next world:
The other Interpretation of everlasting habitations, is in regard of your everlasting reward in the next world:
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but before I speak of your reward in the next world, I will speak a word or two of your reward in this world,
but before I speak of your reward in the next world, I will speak a word or two of your reward in this world,
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and shew you how God will reward you with grace in this world, before he rewards you with glorie in the next;
and show you how God will reward you with grace in this world, before he rewards you with glory in the next;
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by giving you the grace to use those temporal blessings which he hath given you to his glorie here,
by giving you the grace to use those temporal blessings which he hath given you to his glory Here,
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and to your glorie both here and hereafter:
and to your glory both Here and hereafter:
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which shall bee cleared to you from Mat. 5. 16. Let your light so shine, &c. Your Father is not meant here as if men should glorifie God as the common Father of all by Creation,
which shall be cleared to you from Mathew 5. 16. Let your Light so shine, etc. Your Father is not meant Here as if men should Glorify God as the Common Father of all by Creation,
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nor as he is the Father of some in a more particular consideration, in giving them large portions, great patrimonies in this world:
nor as he is the Father of Some in a more particular consideration, in giving them large portions, great patrimonies in this world:
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for thus he may be my Father, and yet dis-inherit me;
for thus he may be my Father, and yet disinherit me;
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he may give me plentie of temporal blessings, and withold from me spiritual and eternal blessings.
he may give me plenty of temporal blessings, and withhold from me spiritual and Eternal blessings.
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These are not the Paternities of the Text, that men should glorifie God as the Father of all men by Creation,
These Are not the Paternities of the Text, that men should Glorify God as the Father of all men by Creation,
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nor as the Father of all rich men, by their large patrimonies, but as he is your Father,
nor as the Father of all rich men, by their large patrimonies, but as he is your Father,
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as hee is made yours, as he is becom yours by that particular grace of using the temporal blessings which he hath given you to his glory, In letting your light shine before men.
as he is made yours, as he is become yours by that particular grace of using the temporal blessings which he hath given you to his glory, In letting your Light shine before men.
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Upon which our first doctrinal Observation shall bee, That it were better God disinherited us,
Upon which our First doctrinal Observation shall be, That it were better God disinherited us,
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so as to give us nothing, then that he gave us not the grace to use that, that hee gave us, well.
so as to give us nothing, then that he gave us not the grace to use that, that he gave us, well.
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1173
Without this all his bread were stones, all his fishes serpents, all his temporall liberality and blessings, a meer malediction and curse.
Without this all his bred were stones, all his Fish Serpents, all his temporal liberality and blessings, a mere malediction and curse.
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1174
How much happier had that man been, that hath wasted thousands in play, in riot, in wantonnesse, in sinfull excesses,
How much Happier had that man been, that hath wasted thousands in play, in riot, in wantonness, in sinful Excesses,
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1175
if his parents had left him no more at first, then he hath left himselfe at last,
if his Parents had left him no more At First, then he hath left himself At last,
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1176
how much neerer to the Kingdome of heaven had he been, if he had been born a beggar here.
how much nearer to the Kingdom of heaven had he been, if he had been born a beggar Here.
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1177
Nay though he have done no ill of such excessive kindes, how much happier had he been,
Nay though he have done no ill of such excessive Kinds, how much Happier had he been,
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1178
if he had had nothing left him, if he have don no good.
if he had had nothing left him, if he have dONE no good.
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1179
The second Observation in this particular shall bee, That 'tis a fearful thing for rich men, not to use their riches for God's glorie.
The second Observation in this particular shall be, That it's a fearful thing for rich men, not to use their riches for God's glory.
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1180
There cannot be a more fearefull commination upon man, nor a more dangerous dereliction from God,
There cannot be a more fearful commination upon man, nor a more dangerous dereliction from God,
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1181
then when God saies Psal: 50 ▪ 8, 12. I will not reprove thee for thy sacrifices;
then when God Says Psalm: 50 ▪ 8, 12. I will not reprove thee for thy Sacrifices;
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1182
Though thou offer none, I care not; i'le never tell thee of it, nor reprove thee for it;
Though thou offer none, I care not; I'll never tell thee of it, nor reprove thee for it;
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1183
I will not reprove thee for thy sacrifices. I will not reprove thee for thy Sacrifices.
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1184
And when he saith, as he does there, If I be hungry I will not tell thee, I will not awake thy charity;
And when he Says, as he does there, If I be hungry I will not tell thee, I will not awake thy charity;
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1185
I will not excite thee, nor provoke thee with any occasion of feeding me, in feeding the poor.
I will not excite thee, nor provoke thee with any occasion of feeding me, in feeding the poor.
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1186
When God shall say to thee, I care not whether you come to Church or no,
When God shall say to thee, I care not whither you come to Church or no,
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1187
whether you pray or noe, repent or no, confesse, receive or no; this is a fearefull dereliction:
whither you pray or no, Repent or no, confess, receive or no; this is a fearful dereliction:
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so it is when he saith to a rich man, I care not whether your light shine out, or no;
so it is when he Says to a rich man, I care not whither your Light shine out, or no;
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1189
whether men see your good workes, or no; I can provide for my Glory otherwise.
whither men see your good works, or no; I can provide for my Glory otherwise.
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1190
For certainly God hath not determined his glory, and his purpose, so much in that, to make some men rich, that the poore might be releeved,
For Certainly God hath not determined his glory, and his purpose, so much in that, to make Some men rich, that the poor might be relieved,
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1191
for that ends in a bodily releife;
for that ends in a bodily relief;
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1192
as in this, that he hath made some men poor, whereby the rich might have occasion to exercise their charity;
as in this, that he hath made Some men poor, whereby the rich might have occasion to exercise their charity;
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1193
for that riches to spirituall happiness.
for that riches to spiritual happiness.
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1194
For which use the poor do not so much need the rich, as the rich need the poore;
For which use the poor do not so much need the rich, as the rich need the poor;
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1195
the poor may better be saved without the rich, then the rich without the poore.
the poor may better be saved without the rich, then the rich without the poor.
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1196
But when men shall see that that God who is the Father of us all by creating us,
But when men shall see that that God who is the Father of us all by creating us,
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1197
and the Father of all the rich, by enriching them, is also become your Father, yours by adoption, yours by infusion of that particular grace to do good with your goods;
and the Father of all the rich, by enriching them, is also become your Father, yours by adoption, yours by infusion of that particular grace to do good with your goods;
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1198
then are you made blessed instruments to that which God seekes here, his glory, they shall glorifie your father which is in heaven;
then Are you made blessed Instruments to that which God seeks Here, his glory, they shall Glorify your father which is in heaven;
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1199
and then your Father which is in heaven will glorify you. Herein is my Father glorified, saith Christ, John. 15. 8. that ye beare much fruit.
and then your Father which is in heaven will Glorify you. Herein is my Father glorified, Says christ, John. 15. 8. that you bear much fruit.
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1200
The seed sowed in good ground bore some a Hundred fold, the least Thirty, Marke. 4. 20. The seed in this case is the example that is before you of those good men whose life hath shined out so, that you have seen their good workes.
The seed sowed in good ground boar Some a Hundred fold, the least Thirty, Mark. 4. 20. The seed in this case is the Exampl that is before you of those good men whose life hath shined out so, that you have seen their good works.
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1201
Let this seede, these good examples bring forth Hundreds, and Sixties, and Thirties in you, much fruit:
Let this seed, these good Examples bring forth Hundreds, and Sixties, and Thirties in you, much fruit:
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1202
for herein is your Father glorified that you beare much fruit.
for herein is your Father glorified that you bear much fruit.
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1203
Of which plentifull encrease I am afraid there is one great hindrance that passes through many of you, i. e. that when your Will lies by you, in which some little lamp of this light is set up, something given to God in pious uses;
Of which plentiful increase I am afraid there is one great hindrance that passes through many of you, i. e. that when your Will lies by you, in which Some little lamp of this Light is Set up, something given to God in pious uses;
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1204
if a Ship miscarry, if a Debter breake, if your Estate be any way empaired, the First that suffers, the first that is blotted out of the Will, is God and his legacy:
if a Ship miscarry, if a Debtor break, if your Estate be any Way impaired, the First that suffers, the First that is blotted out of the Will, is God and his legacy:
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1205
And if their estates encrease, portions encrease, and perchance other legacies; but Gods portion and legacy stands at a stay.
And if their estates increase, portions increase, and perchance other legacies; but God's portion and legacy Stands At a stay.
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1206
Now let me from hence give you a double use ▪ as our Saviour did of his passion:
Now let me from hence give you a double use ▪ as our Saviour did of his passion:
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1207
Christ left two uses, of his passion, application, and Imitation: he suffered for us;
christ left two uses, of his passion, application, and Imitation: he suffered for us;
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1. Pet. 2. 22. For us, i. e. that we might make his death ours, apply his death;
1. Pet. 2. 22. For us, i. e. that we might make his death ours, apply his death;
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1209
And then as if followers there, he left us an example. So Christ gives us two uses of the reformation of religion;
And then as if followers there, he left us an Exampl. So christ gives us two uses of the Reformation of Religion;
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1210
First the Doctrine how to do good workes, without relying on them, as meritorous; and then example.
First the Doctrine how to do good works, without relying on them, as meritorious; and then Exampl.
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1211
Many, very many men in this Citie, Whose lights have shined out before you, and you have seen their good workes;
Many, very many men in this city, Whose lights have shined out before you, and you have seen their good works;
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1212
That as this noble City hath justly acquired the reputation;
That as this noble city hath justly acquired the reputation;
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1213
and the testimony of all who have had occasion to consider their dealings in that kinde, that they deale most faithfully, most justly, most providently in all things which are committed to their trust,
and the testimony of all who have had occasion to Consider their dealings in that kind, that they deal most faithfully, most justly, most providently in all things which Are committed to their trust,
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1214
for pious uses from others, not onely in a full employment of that which was given,
for pious uses from Others, not only in a full employment of that which was given,
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1215
but in an improvement thereof, and then an imployment of that improvement to the same pious uses ▪ so every man in his particular, may propose to himselfe some of those blessed examples, which have risen among your selves,
but in an improvement thereof, and then an employment of that improvement to the same pious uses ▪ so every man in his particular, may propose to himself Some of those blessed Examples, which have risen among your selves,
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1216
and follow that, and exceede that:
and follow that, and exceed that:
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1217
that as your Lights are Torches, and not petty Candles, and your Torches better then others Torches,
that as your Lights Are Torches, and not Petty Candles, and your Torches better then Others Torches,
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1218
so he also may be a larger example to others, then others have been to him:
so he also may be a larger Exampl to Others, then Others have been to him:
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1219
For herein is your Father glorified, if you bear much fruit; For herein is your Father glorified, if you bear much fruit;
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1220
and that is the end of all that we all do, that men seeing it may glorifie our Father which is in heaven, that our Father which is in heaven may glorifie us, by receiving us into these everlasting habitations, which is the last interpretation of the words, our eternal reward in heaven.
and that is the end of all that we all do, that men seeing it may Glorify our Father which is in heaven, that our Father which is in heaven may Glorify us, by receiving us into these everlasting habitations, which is the last Interpretation of the words, our Eternal reward in heaven.
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1221
Of which everlasting habitations of this eternal reward I know not well what to say.
Of which everlasting habitations of this Eternal reward I know not well what to say.
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And indeed it is not for a finite intellect to conceive, much lesse to expresse those infinite joies which God hath prepared (saith the Apostle) for them that love him, 1 Cor ▪ 2. 9. And those that think to attein to the knowledg of these eternal habitations by speculation, will be reckoned as curious searchers into God's secrets,
And indeed it is not for a finite intellect to conceive, much less to express those infinite Joys which God hath prepared (Says the Apostle) for them that love him, 1 Cor ▪ 2. 9. And those that think to attain to the knowledge of these Eternal habitations by speculation, will be reckoned as curious searchers into God's secrets,
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and may justly expect the reproof of the Galileans, Acts 1. Why stana yee gazing up into Heaven.
and may justly expect the reproof of the Galileans, Acts 1. Why stana ye gazing up into Heaven.
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1224
Neverthelesse to satisfie you as far as the Scripture, and the Antient Doctors of the Catholick Church warrant me, I will observe this method in explaining these eternal habitations, which is all one with eternal life.
Nevertheless to satisfy you as Far as the Scripture, and the Ancient Doctors of the Catholic Church warrant me, I will observe this method in explaining these Eternal habitations, which is all one with Eternal life.
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1225
I will first shew you what this eternal life is by the privation of it, what the life of heaven is by the life of hell;
I will First show you what this Eternal life is by the privation of it, what the life of heaven is by the life of hell;
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and then I will give you a glimpse (for a full sight it is impossible) what it is in its selfe.
and then I will give you a glimpse (for a full sighed it is impossible) what it is in its self.
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1227
For the first the privation of this life which is hell our first position or Doctrine shall be this;
For the First the privation of this life which is hell our First position or Doctrine shall be this;
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There are some things concerning hell, in which a man may goe beyond his reason, and yet those things have no relation to his faith.
There Are Some things Concerning hell, in which a man may go beyond his reason, and yet those things have no Relation to his faith.
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1229
For that there is an hell, a damnation, an eternall life there; and why it is; and when it is;
For that there is an hell, a damnation, an Eternal life there; and why it is; and when it is;
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it is clear enough from Scripture:
it is clear enough from Scripture:
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but what this damuation is, neither the tongue of good Angels, that know damnation by the contrary, by the fruition of salvation;
but what this damuation is, neither the tongue of good Angels, that know damnation by the contrary, by the fruition of salvation;
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1232
Nor the tongue of bad Angels, who know damnation by a lamentable experience, is able to expresse it.
Nor the tongue of bad Angels, who know damnation by a lamentable experience, is able to express it.
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1233
There are things in which a man may go beyond his reason, and yet not meet with faith neither:
There Are things in which a man may go beyond his reason, and yet not meet with faith neither:
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of such a kind are those things that concern the locality of hell, and the materiality of the torments thereof.
of such a kind Are those things that concern the locality of hell, and the materiality of the torments thereof.
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1235
For that hell is a certain and limited place, beginning here, and ending there: and extending no farther;
For that hell is a certain and limited place, beginning Here, and ending there: and extending no farther;
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or that the torments of hell, be materiall, or elementary torments, which in naturall consideration can have no consideration, no affection,
or that the torments of hell, be material, or elementary torments, which in natural consideration can have no consideration, no affection,
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or appliablenesse to the tormenting of a spirit; these things neither sets my reason, nor the bind my faith;
or appliableness to the tormenting of a Spirit; these things neither sets my reason, nor the bind my faith;
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neither opinion, that it is, or is not ▪ so, doth command our reason so, but that probable reasons may be brought on the other side;
neither opinion, that it is, or is not ▪ so, does command our reason so, but that probable Reasons may be brought on the other side;
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neither opinion doth so command our faith, but that a man may be saved, though he think the contrary.
neither opinion does so command our faith, but that a man may be saved, though he think the contrary.
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Our instruction therefore is, that in such a point it is alwayes lawfull to think so:
Our instruction Therefore is, that in such a point it is always lawful to think so:
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as we find does most advance, and exalt our own devotion, and Gods glory, in our estimation.
as we find does most advance, and exalt our own devotion, and God's glory, in our estimation.
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But now in the Second place when we shall have given to these words, by which hell is expressed in the scripture the heaviest signification, that either the nature of those words can admit in themselves,
But now in the Second place when we shall have given to these words, by which hell is expressed in the scripture the Heaviest signification, that either the nature of those words can admit in themselves,
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or a• they are types and representations of hel; as fire and brimstone, and weeping, and gnashing, and darknesse, and the worme;
or a• they Are types and representations of hell; as fire and brimstone, and weeping, and gnashing, and darkness, and the worm;
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and as they are laid together by the Prophet, Isa. 30. 33. Tophet, ( i. e. Hell) is deep and large (there is the capacitie and extent, room enough) it is a pile of fire and much wood (there is the durablenesse of it) and the breath of the Lord to kindle it like a stream of brimstone (there is the vehemencie of it): when all is done;
and as they Are laid together by the Prophet, Isaiah 30. 33. Tophet, (i. e. Hell) is deep and large (there is the capacity and extent, room enough) it is a pile of fire and much wood (there is the durableness of it) and the breath of the Lord to kindle it like a stream of brimstone (there is the vehemency of it): when all is done;
cc c-acp pns32 vbr vvn av p-acp dt n1, np1 crd crd np1, (pns11. sy. n1) vbz j-jn cc j (a-acp vbz dt n1 cc n1, n1 av-d) pn31 vbz dt n1 pp-f n1 cc d n1 (a-acp vbz dt n1 pp-f pn31) cc dt n1 pp-f dt n1 pc-acp vvi pn31 av-j dt n1 pp-f n1 (a-acp vbz dt n1 pp-f pn31): c-crq d vbz vdn;
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the hell of hells, the torment of torments is, the everlasting absence of God, and the everlasting impossibilitie of ever returning to his presence.
the hell of Hells, the torment of torments is, the everlasting absence of God, and the everlasting impossibility of ever returning to his presence.
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This then is our second Position of our discourse in this particular, that hell is the privation of the beatificall vision of the blessed Trinity.
This then is our second Position of our discourse in this particular, that hell is the privation of the beatifical vision of the blessed Trinity.
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And this I shal amplifie by giveing you the several degrees of this privation.
And this I shall amplify by giving you the several Degrees of this privation.
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First in generall, for the foundation of all the rest, you are to know that the torments and miseries of hell are thus described, by our blessed Saviour, Matt: 25. 4. depart from me ye cursed, into everlasting fire, prepared for the Devill and his angels.
First in general, for the Foundation of all the rest, you Are to know that the torments and misery's of hell Are thus described, by our blessed Saviour, Matt: 25. 4. depart from me you cursed, into everlasting fire, prepared for the devil and his Angels.
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In this word from me is the height of paint, the extremity of torment: and thus I will prove it.
In this word from me is the height of paint, the extremity of torment: and thus I will prove it.
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Frst it is fearfull to undergo pain, though that pain be but momentary:
First it is fearful to undergo pain, though that pain be but momentary:
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as for instance, to thrust a finger into the fire, though but for the turning of a hand,
as for instance, to thrust a finger into the fire, though but for the turning of a hand,
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or to have but one single drop of brimstone fall into the eye, the misery but of this single drop of brimstone were unsufferable.
or to have but one single drop of brimstone fallen into the eye, the misery but of this single drop of brimstone were unsufferable.
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But then Secondly, for the whole man to lie under everlasting Cataracts, and showers of Brimstone:
But then Secondly, for the Whole man to lie under everlasting Cataracts, and showers of Brimstone:
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to have the body eternally fed upon by a fire that never goes out, and the soule by a worme that never dies, the misery of this as far surmounts that other, as eternity exceeds time;
to have the body eternally fed upon by a fire that never Goes out, and the soul by a worm that never die, the misery of this as Far surmounts that other, as eternity exceeds time;
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and yet this is not all. For thirdly, the damned sinner must go from Christ into this eternity of torment.
and yet this is not all. For Thirdly, the damned sinner must go from christ into this eternity of torment.
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Depart from me yee cursed, into everlasting fire. Where the first part of the sentence is incomparably the heaviest;Depart from me ye cursed, into everlasting fire. Where the First part of the sentence is incomparably the Heaviest;
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the departing from Christ worse then the everlasting fire:
the departing from christ Worse then the everlasting fire:
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the intensiveness of that fire, the aire of that brimstone, the anguish of that worme, the discord of that howling, the gnashing of those teeh is no comparable, no considerable part of the torment, in respect of this departing from Christ.
the intensiveness of that fire, the air of that brimstone, the anguish of that worm, the discord of that howling, the gnashing of those teeh is no comparable, no considerable part of the torment, in respect of this departing from christ.
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Which is the privation of the sight of God, the banishment from the presence of God,
Which is the privation of the sighed of God, the banishment from the presence of God,
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an absolute hopelesnesse, an utter impossibility of ever coming to that which sustaines the miserable in this world;
an absolute hopelesnesse, an utter impossibility of ever coming to that which sustains the miserable in this world;
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who though they see no sun here, yet they shall see the sonne of God there.
who though they see no sun Here, yet they shall see the son of God there.
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This depart from me then is the perfection of horror, the very essentiall forme and quiddity of damnation it self.
This depart from me then is the perfection of horror, the very essential Form and quiddity of damnation it self.
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The righteous they depart, they go to•, but they go with Christ into heaven, the other must go from Christ into hell.
The righteous they depart, they go to•, but they go with christ into heaven, the other must go from christ into hell.
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Into hell did I say, why that is not so much neither.
Into hell did I say, why that is not so much neither.
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It were an hapinesse to go to hell with Christ, no joy, no blisseat all to the righteous to go without Christ into heaven.
It were an hapinesse to go to hell with christ, no joy, no blisseat all to the righteous to go without christ into heaven.
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For heaven is hell without Christ, and hell with Christ is heaven;
For heaven is hell without christ, and hell with christ is heaven;
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and the reason of this is, because the happinesse of the Saints doth not consist in the place where they are,
and the reason of this is, Because the happiness of the Saints does not consist in the place where they Are,
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but in the company which they injoy:
but in the company which they enjoy:
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their beatitude is not bounded and terminated by any etheriall dimensions of space, any supernaturall localities,
their beatitude is not bounded and terminated by any Etherial dimensions of Molle, any supernatural localities,
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but it is comprehended in the Beatificall Vision of the Fathers power, the Sons wisedome, the Holy-Ghosts goodnesse;
but it is comprehended in the Beatifical Vision of the Father's power, the Sons Wisdom, the Holy-Ghosts Goodness;
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it is swallowed up in that extati•all ravishing contemplation of the incomparable beauty, the unutterable and unconceivable glory of the blessed Trinity;
it is swallowed up in that extati•all ravishing contemplation of the incomparable beauty, the unutterable and unconceivable glory of the blessed Trinity;
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the privation of which Beatificall Vision exceeds the miseries and torments, those matchless, those endless miseries and torments even of hell it selfe.
the privation of which Beatifical Vision exceeds the misery's and torments, those matchless, those endless misery's and torments even of hell it self.
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And thus have I given you a generall description, of this privation of the Beatifical Vision, what it is in the general notion of it.
And thus have I given you a general description, of this privation of the Beatifical Vision, what it is in the general notion of it.
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But then in the second place, to come (as I promised) to the several particular degrees of this privation;
But then in the second place, to come (as I promised) to the several particular Degrees of this privation;
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there is comprehended in this privation of the Beatifical Vision in the first place, a privation of the care of God, that a damned sinner is out of his care, out of his thought.
there is comprehended in this privation of the Beatifical Vision in the First place, a privation of the care of God, that a damned sinner is out of his care, out of his Thought.
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It is a fearful thing, saith the Apostle, to fall into the hands of the living God, Heb. 10. 13. Yet there was a case in which David found it an ease to fal into the hands of the living God,
It is a fearful thing, Says the Apostle, to fallen into the hands of the living God, Hebrew 10. 13. Yet there was a case in which David found it an ease to fall into the hands of the living God,
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but to fall out of the hands of the living God is an horrour beyond our expression, beyond our imagination:
but to fallen out of the hands of the living God is an horror beyond our expression, beyond our imagination:
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that God should let my soul fal out of his hands into a bottomlesse pit,
that God should let my soul fall out of his hands into a bottomless pit,
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and roul an unremoveable stone upon it, and leave it to that which i• findes there (and it shal finde that there which it never imagined till it came there) & never think any more of that soul, never have any more to do withit.
and roll an unremovable stone upon it, and leave it to that which i• finds there (and it shall find that there which it never imagined till it Come there) & never think any more of that soul, never have any more to do withit.
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Then secondly a second degree of this privation of the Beatifical Vision i•, that herein doth consist a privation of the general providence of God, that such an one is out of his general providence as wel as his particular care:
Then secondly a second degree of this privation of the Beatifical Vision i•, that herein does consist a privation of the general providence of God, that such an one is out of his general providence as well as his particular care:
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that of that Providence of God that studies the life of every Weed, and Worm,
that of that Providence of God that studies the life of every Weed, and Worm,
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and Ant, of every Spider and Toad, and Viper, there should never any beam flow out upon me, never any ray dart upon mee, never any line center in mee:
and Ant, of every Spider and Toad, and Viper, there should never any beam flow out upon me, never any ray dart upon me, never any line centre in me:
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That the most contemptible creatures under heaven, and the most loathsom creatures under heaven, and the most venemous creatures under heaven, should be entertain'd and protected under the shadow of his wing;
That the most contemptible creatures under heaven, and the most loathsome creatures under heaven, and the most venomous creatures under heaven, should be entertained and protected under the shadow of his wing;
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and I, onely I, excluded as a certain prey for the Raven and Dragon of the bottomlesse pit.
and I, only I, excluded as a certain prey for the Raven and Dragon of the bottomless pit.
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Thirdly here is a privation of the power of God;
Thirdly Here is a privation of the power of God;
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that that God who look'd upon me when I was nothing, and cal'd me by his omnipotent power when I was not,
that that God who looked upon me when I was nothing, and called me by his omnipotent power when I was not,
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as though I had been, out of the wombe & depth of darknesse, will not look upon me now:
as though I had been, out of the womb & depth of darkness, will not look upon me now:
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when, though amiserable & a banish'd and a damned creature, yet I am his creature stil & contribute something to his glorie, even in my damnation.
when, though amiserable & a banished and a damned creature, yet I am his creature still & contribute something to his glory, even in my damnation.
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Lastly which is the highest degree of this Privation, here is an eternal privation of the mercie of God:
Lastly which is the highest degree of this Privation, Here is an Eternal privation of the mercy of God:
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That that God who hath often look'd upon me even in my foulest uncleannesse, and vilest sins:
That that God who hath often looked upon me even in my Foulest uncleanness, and Vilest Sins:
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who when I had shut out the eye of the day, the Sun;
who when I had shut out the eye of the day, the Sun;
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and the eye of the night, the taper, and the eies of all the world with curtains,
and the eye of the night, the taper, and the eyes of all the world with curtains,
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and windows, and doors, did yet see me, and see me in mercie too, by making me see that he saw me,
and windows, and doors, did yet see me, and see me in mercy too, by making me see that he saw me,
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and sometimes brought me to a present remorse, and for that time to a forbearing of that sin, I was then acting, should now so turn himself from me to his glorious Saints and Angels,
and sometime brought me to a present remorse, and for that time to a forbearing of that since, I was then acting, should now so turn himself from me to his glorious Saints and Angels,
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as that no Saint nor Angel, nor Christ Jesus himself should ever pray him to look towards me more, never remember him that such a soul there is ▪ That that God who hath so often said to my soul,
as that no Saint nor Angel, nor christ jesus himself should ever pray him to look towards me more, never Remember him that such a soul there is ▪ That that God who hath so often said to my soul,
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1296
Why wilt thou die? and so often sworn to my soul, As the Lord liveth I would not have thee die but live, wil nether let me die nor live,
Why wilt thou die? and so often sworn to my soul, As the Lord lives I would not have thee die but live, will neither let me die nor live,
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1297
but die an everlasting life, and live an everlasting death:
but die an everlasting life, and live an everlasting death:
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That that God, who when he could not get into me by standing and knocking at my heart, by his ordinarie means of entring by his Word,
That that God, who when he could not get into me by standing and knocking At my heart, by his ordinary means of entering by his Word,
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& Ministershis mercies, hath applied his judgments, and hath shak'd the house this bodie with Agues and Palsies,
& Ministershis Mercies, hath applied his Judgments, and hath shaked the house this body with Fevers and Palsies,
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1300
and hath set this house on fire with Fevers and calentures, and frighted the master of the house, my soul, with horrors and heavie apprehensions, and so made and forc'd an entrance into me;
and hath Set this house on fire with Fevers and calentures, and frighted the master of the house, my soul, with horrors and heavy apprehensions, and so made and forced an Entrance into me;
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1301
That that God should frustrate all his own purposes, and practises upon me, and leave me and cast me away,
That that God should frustrate all his own Purposes, and practises upon me, and leave me and cast me away,
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1302
as though I had cost him nothing, that this God at last at the houre of death, should let this Soul go away,
as though I had cost him nothing, that this God At last At the hour of death, should let this Soul go away,
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1303
as a smoake, as a vapour, as a bubble, and that then this Soul cannot be so happy,
as a smoke, as a vapour, as a bubble, and that then this Soul cannot be so happy,
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1304
as to be a smoake, a vapour, nor a bubble, but must lie in darknesse,
as to be a smoke, a vapour, nor a bubble, but must lie in darkness,
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83
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1305
as long as the Lord of light is light it's selfe, and never spark of that lighe reach to my Soul;
as long as the Lord of Light is Light it's self, and never spark of that lighe reach to my Soul;
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1306
what Tophet is not Paradise? what brimstone is not amber? what gnashing of teeth is not musick? what gnawing of the worm is not a tickling? what torment is not a mariage bed to this damnation? to be secluded eternally, eternally, eternally from the sight of God.
what Tophet is not Paradise? what brimstone is not amber? what gnashing of teeth is not music? what gnawing of the worm is not a tickling? what torment is not a marriage Bed to this damnation? to be secluded eternally, eternally, eternally from the sighed of God.
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1307
And thus have I shewn you what this eternal life is by the privation of it, what the life of heaven is by the life of hell, I will now endeavour to give you a glimpse,
And thus have I shown you what this Eternal life is by the privation of it, what the life of heaven is by the life of hell, I will now endeavour to give you a glimpse,
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1308
for a full sight it is impossible, of these everlasting habitations, this eternal life in it self.
for a full sighed it is impossible, of these everlasting habitations, this Eternal life in it self.
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1309
And here in my expressions of these everlasting habitations, I will take a new course, and onely tell you this of them, that they cannot be expressed.
And Here in my expressions of these everlasting habitations, I will take a new course, and only tell you this of them, that they cannot be expressed.
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1310
For if that beloved aisciple, whose head lay neer his Masters heart, who from the bosom of his Lord drank deep of the heavenly wisdome,
For if that Beloved aisciple, whose head lay near his Masters heart, who from the bosom of his Lord drank deep of the heavenly Wisdom,
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1311
if Saint John I say brake of his Revelation with a nemo scit no man knowes, Apoca:
if Saint John I say brake of his Revelation with a nemo scit no man knows, Apoc:
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1312
2. 17. needs must I leave you at this time with a Theologia negativa, a negative divinity,
2. 17. needs must I leave you At this time with a Theology Negativa, a negative divinity,
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1313
or divine ignorance, and onely tell you what is not heaven.
or divine ignorance, and only tell you what is not heaven.
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1314
The plumage of the swan appeares more faire, when it is opposed to the ravens blacknesse;
The plumage of the swan appears more fair, when it is opposed to the Ravens blackness;
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1315
and wee may best conjecture at the joyes above, if wee consider the miseries here below.
and we may best conjecture At the Joys above, if we Consider the misery's Here below.
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1316
This life of ours if it were not short, yet it is miserable, and if it were not miserable, yet it is short.
This life of ours if it were not short, yet it is miserable, and if it were not miserable, yet it is short.
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1317
In this world are a world of troubles, we have no resting place here saith the Prophet;
In this world Are a world of Troubles, we have no resting place Here Says the Prophet;
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1318
glory and rest are two things that meet not here:
glory and rest Are two things that meet not Here:
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1319
the glorious life is not the most quiet, and the quiet life is for the most part inglorious;
the glorious life is not the most quiet, and the quiet life is for the most part inglorious;
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1320
riches and honour like Absolons mule do sometimes leave their Master in extremity.
riches and honour like Absolom mule do sometime leave their Master in extremity.
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1321
A consideration if well digested, which would gather our divided thoughts and rouse up our Soules to seeke first the Kingdome of heaven;
A consideration if well digested, which would gather our divided thoughts and rouse up our Souls to seek First the Kingdom of heaven;
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1322
and then we know coetera adjicientur other things shall be added unto us.
and then we know coetera adjicientur other things shall be added unto us.
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1323
And indeed when heaven is once named all other things are but & cetera's, not worth the naming.
And indeed when heaven is once nam all other things Are but & cetera's, not worth the naming.
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1324
But now for heaven it is observed by those that are skill'd in the holy tongue, that in the sacred name Jehova are none but literae quiescentes, mystically impliing thus much unto us, that Deus est centrum quietatiuum, that God is the God of rest;
But now for heaven it is observed by those that Are skilled in the holy tongue, that in the sacred name Jehovah Are none but literae quiescentes, mystically impliing thus much unto us, that Deus est centrum quietatiuum, that God is the God of rest;
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1325
in whose presence there is joy, & fulness of joy, & joy for evermore, as David sings.
in whose presence there is joy, & fullness of joy, & joy for evermore, as David sings.
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1326
When once we shall be planted in that celestiall paradise, there shall no apple of contention grow between God and us.
When once we shall be planted in that celestial paradise, there shall no apple of contention grow between God and us.
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It is Nazianzens note, upon that divine antheme, of three parts, Glory be to God on high, on earth peace, good will towards men, Luk. 2. pugnas & dissidia nescire deum & angelos, that there are no broils nor brabbles in heaven.
It is Nazianzens note, upon that divine anthem, of three parts, Glory be to God on high, on earth peace, good will towards men, Luk. 2. pugnas & Dissidia Not know God & Angels, that there Are no broils nor brabbles in heaven.
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1328
There shall the Soul be satisfied in all her desires: there shall be no actuall or potentiall evill;
There shall the Soul be satisfied in all her Desires: there shall be no actual or potential evil;
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1329
no actuall, because grace being consummate in the Saints, excludes all sin; no poetential, for they being confirmed in goodnesse, cannot sin.
no actual, Because grace being consummate in the Saints, excludes all since; no poetential, for they being confirmed in Goodness, cannot sin.
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1330
There shall be no sorrow, nor tears the effect of sorrow, those rivers of our eyes shall be dried up;
There shall be no sorrow, nor tears the Effect of sorrow, those Rivers of our eyes shall be dried up;
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1331
there shall be no more death, for resurrectio erit mors mortis. At that jubilee of glory, the conqueror shall be disarmed,
there shall be no more death, for Resurrection erit mors mortis. At that jubilee of glory, the conqueror shall be disarmed,
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1332
and we whom death hath overcome, shall overcome death.
and we whom death hath overcome, shall overcome death.
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1333
Our bodies rising first immortall, not subject to any more disease or death, we shall not any more stand in need of those ordinary helpes of meat and drinke, by which our nature is preserved:
Our bodies rising First immortal, not Subject to any more disease or death, we shall not any more stand in need of those ordinary helps of meat and drink, by which our nature is preserved:
po12 n2 vvg ord j, xx j-jn p-acp d dc n1 cc n1, pns12 vmb xx d dc n1 p-acp n1 pp-f d j n2 pp-f n1 cc vvi, p-acp r-crq po12 n1 vbz vvn:
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1334
for it shall then be our meat and drink to do our Fathers will.
for it shall then be our meat and drink to do our Father's will.
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1335
Secondly, our bodies shall rise glorious, the just shall shine like the sun in the firm ament;
Secondly, our bodies shall rise glorious, the just shall shine like the sun in the firm ament;
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1336
saies the Prophet, & qualis erit splendor animarum, quando solis claritatem habebit lux corporum, and how great then shall the splendour of our Soules be,Says the Prophet, & qualis erit splendour animarum, quando solis claritatem habebit lux corporum, and how great then shall the splendour of our Souls be,
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1337
when that of our bodies shall exceed the Suns.
when that of our bodies shall exceed the Suns.
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1338
And to confirme the verity and solidity of this glory, it shall not onely be revealed unto us,
And to confirm the verity and solidity of this glory, it shall not only be revealed unto us,
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1339
but (saith the Apostle ) in us, Jerusalem (as the Kings daughter) is all glorious within.
but (Says the Apostle) in us, Jerusalem (as the Kings daughter) is all glorious within.
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1340
Thirdly, they shall be perfect, every defective member shall be restored to it's inregrity. Jacob shall not halt, nor Isaac be blind, nor Mephibosheth be lame.
Thirdly, they shall be perfect, every defective member shall be restored to it's inregrity. Jacob shall not halt, nor Isaac be blind, nor Mephibosheth be lame.
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1341
Fourthly, our bodies shall be raised impassionate, free from such passions, as may hurt and offend,
Fourthly, our bodies shall be raised impassionate, free from such passion, as may hurt and offend,
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1342
but not from the passions of joy, the joy of the soul, shall be the soul of joy.
but not from the passion of joy, the joy of the soul, shall be the soul of joy.
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1343
Lastly, they shall be spirituall, that is in quality, not in substance; they shall still remaine the same quantitative bodies, bounded and limited with their natural dimensions.
Lastly, they shall be spiritual, that is in quality, not in substance; they shall still remain the same quantitative bodies, bounded and limited with their natural dimensions.
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1344
For otherwise how could Job see God with the same eyes, he had while he lived.
For otherwise how could Job see God with the same eyes, he had while he lived.
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1345
Our bodies therefore shall be endued with most unspeakable perfections, and most perfectly clarified from all imperfections,
Our bodies Therefore shall be endued with most unspeakable perfections, and most perfectly clarified from all imperfections,
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1346
but they shall not be disrobed of their natural properties: briefly they shal be spirituall in a three-fold sence.
but they shall not be disrobed of their natural properties: briefly they shall be spiritual in a threefold sense.
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1347
Fist in that they shall be wholly freed from all earthly drossy corruptions, all the sences shall be more subtle, the body it's selfe shall become more light, and apt to motion;
Fist in that they shall be wholly freed from all earthly drossy corruptions, all the Senses shall be more subtle, the body it's self shall become more Light, and apt to motion;
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1348
and as neer the nature and qualitie of a spirit as a body may be. Secondly, cause they shall be no more upheld, and maintain'd by earthly meanes and helpes,
and as near the nature and quality of a Spirit as a body may be. Secondly, cause they shall be no more upheld, and maintained by earthly means and helps,
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1349
but be preserved by spirituall meanes, i e. by the power of Gods holy Spirit.
but be preserved by spiritual means, i e. by the power of God's holy Spirit.
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1350
What use shall there be of the creature, when the Creator himselfe the Lord of heaven and earth is in place.
What use shall there be of the creature, when the Creator himself the Lord of heaven and earth is in place.
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1351
And in these two respects especially, they shall be NONLATINALPHABET, equal to angels.
And in these two respects especially, they shall be, equal to Angels.
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1352
Thirdly they shall be Spiritual because they shall never rebell, but be alwaies subject and obedient to the regenerate soul, without contradiction they shall obey the motions of the spirit.
Thirdly they shall be Spiritual Because they shall never rebel, but be always Subject and obedient to the regenerate soul, without contradiction they shall obey the motions of the Spirit.
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Other particulars I cease to enquire, cause the Scripture doth forbeare to deliver them; and in the silence of the holy-Ghost I will not be curious:
Other particulars I cease to inquire, cause the Scripture does forbear to deliver them; and in the silence of the Holy Ghost I will not be curious:
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least by this meanes I loose my selfe, in the labyrinth of these everlasting habitations, whereto the Arts never taught an entrance in;
lest by this means I lose my self, in the labyrinth of these everlasting habitations, whereto the Arts never taught an Entrance in;
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nor Divinity ever discovered a passage out.
nor Divinity ever discovered a passage out.
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The greatest light we have (which is but dimm neither) is held out vnto us by Scripture,
The greatest Light we have (which is but dim neither) is held out unto us by Scripture,
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and the primitive Doctors of the Church, in these particulars of eternall life, or eternal habitations:
and the primitive Doctors of the Church, in these particulars of Eternal life, or Eternal habitations:
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first in the comfort that the Saints shall pertake of there, Secondly in their joy,
First in the Comfort that the Saints shall partake of there, Secondly in their joy,
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Thirdly in the sight, and Lastly in the knowledge which the Saints shall have of the blessed Trinity in heaven.
Thirdly in the sighed, and Lastly in the knowledge which the Saints shall have of the blessed Trinity in heaven.
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And first as to the comfort, this is in some sort expressed, John 14 2. In my fathers house are many mansions.
And First as to the Comfort, this is in Some sort expressed, John 14 2. In my Father's house Are many mansions.
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Where our Saviour administers severall Recipees of comfort to his afflcted disciples, by reason of his going away:
Where our Saviour administers several Recipees of Comfort to his afflcted Disciples, by reason of his going away:
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and of this comfort the first beam is, that that state which he promises them, and in them all faithful believers, is a house;
and of this Comfort the First beam is, that that state which he promises them, and in them all faithful believers, is a house;
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it hath a foundation, no earth-quake shall shake it; it hath a wall, no artillery shall batter it;
it hath a Foundation, no earthquake shall shake it; it hath a wall, no Artillery shall batter it;
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it hath a roof, no tempest shall pierce it. It is a house that affords security, and that is one degree of comfort.
it hath a roof, no tempest shall pierce it. It is a house that affords security, and that is one degree of Comfort.
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And then Secondly it is his Fathers house, a house in which he hath interest; and that is another degree of this consolation.
And then Secondly it is his Father's house, a house in which he hath Interest; and that is Another degree of this consolation.
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It was his fathers, and so his; and his, and so ours;
It was his Father's, and so his; and his, and so ours;
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for we are not joynt purchasers of heaven with the Saints; but we are co-heirs with Christ Jesus: by death we are gathered to our fathers in nature,
for we Are not joint purchasers of heaven with the Saints; but we Are coheirs with christ jesus: by death we Are gathered to our Father's in nature,
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and by death through his mercy gathered to his father also, where we shall have a full satisfaction, in that wherein Saint Philip placed all satisfaction, Lord shew us thy Father and 'tis enough, John the 4. 8. We shall see his father,
and by death through his mercy gathered to his father also, where we shall have a full satisfaction, in that wherein Saint Philip placed all satisfaction, Lord show us thy Father and it's enough, John the 4. 8. We shall see his father,
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and see him made ours in Christ.
and see him made ours in christ.
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And then a third degree of this comfort is, that in this house of his fathers,
And then a third degree of this Comfort is, that in this house of his Father's,
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thus by him made ours, there are mansions, which word in the originall, and latine,
thus by him made ours, there Are mansions, which word in the original, and latin,
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and our language, signifies a remaining, an abiding, and fixing, and denotes the perpetuity, the everlastingnesse of that state, an everlasting State;
and our language, signifies a remaining, an abiding, and fixing, and denotes the perpetuity, the everlastingness of that state, an everlasting State;
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and yet a state but of one day, because no night shall overtake or determine it,
and yet a state but of one day, Because no night shall overtake or determine it,
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but such a day as is not of a thousand yeares, which is the longest measure of any day in scripture,
but such a day as is not of a thousand Years, which is the longest measure of any day in scripture,
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but a thousand Millions of Millions of generations;
but a thousand Millions of Millions of generations;
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a day that hath no pridie nor postridie, yesterday doth not usher it in, nor to morrow shall not drive it out.
a day that hath no pridie nor postridie, yesterday does not usher it in, nor to morrow shall not drive it out.
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Methusalem with all his hundreds of yeares, Gen. 5. Was but a mushrom of a nights growth to this day.Methuselah with all his hundreds of Years, Gen. 5. Was but a mushroom of a nights growth to this day.
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And all the foure Monarchies, with all their thousands of years, and all the powerful Kings,
And all the foure Monarchies, with all their thousands of Years, and all the powerful Kings,
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and all the bueatiful Queenes of the world, were but a bed of flowers, some gathered at six, some at seven, some at eight, all in one morning in respect of this day.
and all the bueatiful Queens of the world, were but a Bed of flowers, Some gathered At six, Some At seven, Some At eight, all in one morning in respect of this day.
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In all the two thousand years of nature, before the law given by Moses, and the two thousand years of law before the Gospel given by Christ,
In all the two thousand Years of nature, before the law given by Moses, and the two thousand Years of law before the Gospel given by christ,
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and the too thousand years of grace, which are runnig now, (of which last hour, we have heard three quarters strike already, more then sixteen hundred of this last two thousand spent) in all this six thousand,
and the too thousand Years of grace, which Are runnig now, (of which last hour, we have herd three quarters strike already, more then sixteen hundred of this last two thousand spent) in all this six thousand,
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and in all those which God may be pleased to add, in this house of his Fathers in heaven there was never heard quarter-clock to strike, never seen minute glass to run.
and in all those which God may be pleased to add, in this house of his Father's in heaven there was never herd quarter-clock to strike, never seen minute glass to run.
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No time lesse then it's self would serve to express this time, which is intended in this word mansions:
No time less then it's self would serve to express this time, which is intended in this word mansions:
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which is also exalted with another beam a fourth beam of comfort, that they are also many; in my Fathers house are many mansions.
which is also exalted with Another beam a fourth beam of Comfort, that they Are also many; in my Father's house Are many mansions.
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In which circumstance we do consider the comfort of our society and conversation in heaven,
In which circumstance we do Consider the Comfort of our society and Conversation in heaven,
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since society and conversation is noe great element and ingredient into the comfort which we have in this world.
since society and Conversation is no great element and ingredient into the Comfort which we have in this world.
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First we shall have an association with Christ himself, for where he is it is his promise that we also shall be, John 14. Secondly we shall have an association with the Angels,
First we shall have an association with christ himself, for where he is it is his promise that we also shall be, John 14. Secondly we shall have an association with the Angels,
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and such an one as we shall be such as they.
and such an one as we shall be such as they.
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Thirdly we shall have an association with the Saints, and not onely to be such as they, but to be they;
Thirdly we shall have an association with the Saints, and not only to be such as they, but to be they;
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and to be with all those who come from the East &c. Mat. 9. 11. Where we shall be so far from being enemies to one another,
and to be with all those who come from the East etc. Mathew 9. 11. Where we shall be so Far from being enemies to one Another,
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as that we shall not be strangers to one another;
as that we shall not be Strangers to one Another;
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& so far from envying one another, as that all that every one hath shall be every others possession:
& so Far from envying one Another, as that all that every one hath shall be every Others possession:
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where all Souls shal be so entirely knit together, as if there were but one Soul,
where all Souls shall be so entirely knit together, as if there were but one Soul,
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and God so entirely knit to every Soul, as if there were as many Gods as Souls.
and God so entirely knit to every Soul, as if there were as many God's as Souls.
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And this is that glimpse of the eternal life I promised you; a meer cursorie sight and view of those everlasting habitations and mansions in the Text:
And this is that glimpse of the Eternal life I promised you; a mere cursory sighed and view of those everlasting habitations and mansions in the Text:
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and here as I have given you a glimpse of the comforts, so let me beg leave of your patience to present you with a taste of the joyes of heaven likewise:
and Here as I have given you a glimpse of the comforts, so let me beg leave of your patience to present you with a taste of the Joys of heaven likewise:
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and it shall be a taste, most properly so called; For it shall be but of one drop of the Fountain of life;
and it shall be a taste, most properly so called; For it shall be but of one drop of the Fountain of life;
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I meane that drop which Dives in Hel desired to coole his tongue with:
I mean that drop which Dives in Hell desired to cool his tongue with:
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which must not be so understood, as if the paines of hell were so small that they might be quenched by one drop of water;
which must not be so understood, as if the pains of hell were so small that they might be quenched by one drop of water;
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but rather thus, that one drop of water, where Abraham and Lazarus are, is of that infinite virtue,
but rather thus, that one drop of water, where Abraham and Lazarus Are, is of that infinite virtue,
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as could it be but drop'd into the pains of hell, it would quench them all.
as could it be but dropped into the pains of hell, it would quench them all.
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Now the greatness of these joies may be comprehended both by the fulnesse of the objects in heaven;
Now the greatness of these Joys may be comprehended both by the fullness of the objects in heaven;
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and also the fulness of our enjoiying the objects there.
and also the fullness of our enjoiying the objects there.
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The objects in heaven are many, but the summe of all is God, whom we shall see face to face;
The objects in heaven Are many, but the sum of all is God, whom we shall see face to face;
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and in him all that is good and joifull;
and in him all that is good and joifull;
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for as looking in a glasse wee see the glasse, our selves, and most things that are in the room about it:
for as looking in a glass we see the glass, our selves, and most things that Are in the room about it:
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so in the glasse of the blessed Trinitie, we shall by the Beatifical Vision, see the glorie of that Trinitie, our selves,
so in the glass of the blessed Trinity, we shall by the Beatifical Vision, see the glory of that Trinity, our selves,
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an our own glorie, and all the Angels, Saints and pleasures that are about that Trinitie.
an our own glory, and all the Angels, Saints and pleasures that Are about that Trinity.
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And as our joy shall be full, in regard of the fulnesse of the object, so it shall be full too in regard of our fulnesse of enjoying that object.
And as our joy shall be full, in regard of the fullness of the Object, so it shall be full too in regard of our fullness of enjoying that Object.
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Wee shall feel this joy with all the powers and faculties of our souls, ever beholding,
we shall feel this joy with all the Powers and faculties of our Souls, ever beholding,
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though alwaies satisfied, and ever drinking, yet still thirsting, not with any thirst of drinesse,
though always satisfied, and ever drinking, yet still thirsting, not with any thirst of dryness,
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but with a thirst of desire after that water of life, those rivers of joy, which are said Psal. 46. 4. to make glad the citie of the Lord.
but with a thirst of desire After that water of life, those Rivers of joy, which Are said Psalm 46. 4. to make glad the City of the Lord.
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And thus as I have given you a taste of these joies from the Scriptures drop of water,
And thus as I have given you a taste of these Joys from the Scriptures drop of water,
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so now should I give you all those rivers of Rhetorical expressions, should I open all the flood-gates of Oratorie, with which the Primitive Doctors of the Church have endeavored to expresse those joies, all would prove but as one drop of water in respect of the infinite ocean of those joies.
so now should I give you all those Rivers of Rhetorical expressions, should I open all the floodgates of Oratory, with which the Primitive Doctors of the Church have endeavoured to express those Joys, all would prove but as one drop of water in respect of the infinite Ocean of those Joys.
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And this may appear from that storie of Saint Augustine concerning Saint Jerome, of whom Saint Augustine saith, quae Hieronimus nescivit nullus hominum unquam scivit, that that S. Jerome knew not, no man ever knew:
And this may appear from that story of Saint Augustine Concerning Saint Jerome, of whom Saint Augustine Says, Quae Jerome nescivit nullus hominum unquam scivit, that that S. Jerome knew not, no man ever knew:
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and S. Cyril (to whom S. Augustine said that) said also to Saint Augustine in magnifying Saint Jerome, that when a Catholick Priest disputed with an Heretick,
and S. Cyril (to whom S. Augustine said that) said also to Saint Augustine in magnifying Saint Jerome, that when a Catholic Priest disputed with an Heretic,
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and cited a passage of Saint Jerome, and the Heretick said, Jerome lied, instantly he was struck dumb.
and cited a passage of Saint Jerome, and the Heretic said, Jerome lied, instantly he was struck dumb.
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Yet of this last and everlasting joy and glorie of Heaven, in the fruition of God, Saint Jerome would adventure to say nothing, no not then when he was divested of his mortal bodie, dead:
Yet of this last and everlasting joy and glory of Heaven, in the fruition of God, Saint Jerome would adventure to say nothing, no not then when he was divested of his Mortal body, dead:
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for as soon as he died at Bethlem hee came instantly to Hippo Saint Augustines Bishoprick,
for as soon as he died At Bethlehem he Come instantly to Hippo Saint Augustine's Bishopric,
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1420
and though he told him Hieronymi anima sum, I am the soul of that Jerome to whom thou art now writing about the joies and glorie of heaven,
and though he told him Hieronymus anima sum, I am the soul of that Jerome to whom thou art now writing about the Joys and glory of heaven,
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1421
yet hee said no more of that but this, Quid quaeris brev• immittere vascule totum mare? Can'st thou hope to pour the whole sea into a thimble,
yet he said no more of that but this, Quid Quaeris brev• immittere vascule totum mare? Canst thou hope to pour the Whole sea into a thimble,
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1422
or take the whole world into thy hand? And yet that is casier then to comprehend the joy and •he glorie of heaven in this life.
or take the Whole world into thy hand? And yet that is casier then to comprehend the joy and •he glory of heaven in this life.
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1423
Nor is there any thing that makes this more incomprehensible then that semper in 1 Thes. 4. 17. that we shall be with God for ever ▪ For this eternity, this everlastingness, is not onely incomprehensible to us in this life,
Nor is there any thing that makes this more incomprehensible then that semper in 1 Thebes 4. 17. that we shall be with God for ever ▪ For this eternity, this everlastingness, is not only incomprehensible to us in this life,
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1424
but even in heaven, we can never know it experimentally, no not in heaven: and all knowledge in heaven is experimentall;
but even in heaven, we can never know it experimentally, no not in heaven: and all knowledge in heaven is experimental;
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1425
as all knowledge in this world is causal, (we know a thing if we know the cause thereof) so the knowledge in heaven is effectuall, experimentall;
as all knowledge in this world is causal, (we know a thing if we know the cause thereof) so the knowledge in heaven is effectual, experimental;
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1426
we know it because we have found it to be so.
we know it Because we have found it to be so.
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1427
The endowments of the blessed, those which the school calls dotes beatorum, are ordinarily delivered to be these three, visio, dilectio, fruitio, the sight of God, the love of God,
The endowments of the blessed, those which the school calls dotes beatorum, Are ordinarily Delivered to be these three, visio, Love, Fruition, the sighed of God, the love of God,
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1428
and the fruition, the enjoying, the possessing of God.
and the fruition, the enjoying, the possessing of God.
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1429
Now as no man can know what it is to see God in heaven but by experimental and actual seeing of him there,
Now as no man can know what it is to see God in heaven but by experimental and actual seeing of him there,
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1430
nor what it is to love God there, but by such an actual and experimental love of him;
nor what it is to love God there, but by such an actual and experimental love of him;
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1431
nor what it is to enjoy and possesse God, but by an actual enjoying, and experimental possessing of him;
nor what it is to enjoy and possess God, but by an actual enjoying, and experimental possessing of him;
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1432
so can no man tell what the eternity and everlastingnesse of all these is, till he hath passed through that eternity, and that everlastingnesse;
so can no man tell what the eternity and everlastingness of all these is, till he hath passed through that eternity, and that everlastingness;
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1433
and that he can never do. For if it could be passed through, then it were not eternity.
and that he can never do. For if it could be passed through, then it were not eternity.
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1434
How barren a thing is Arithmetick? and yet Arithmetick will tell you how many graines of sand will fill this hollow vault to the firmament.
How barren a thing is Arithmetic? and yet Arithmetic will tell you how many grains of sand will fill this hollow vault to the firmament.
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1435
How empty a thing is Rhetorick? and yet Rhetorick will make absent and remote things present to your understanding.
How empty a thing is Rhetoric? and yet Rhetoric will make absent and remote things present to your understanding.
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1436
How weake a thing is Poetry? and yet Poetry is a counterfeit creation, and makes things which are not as though they were;
How weak a thing is Poetry? and yet Poetry is a counterfeit creation, and makes things which Are not as though they were;
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1437
how infirme, how impotent, are all assisttances if they be put to expresse this eternity? The best help that I can assigne you, is to use well aeternum vestrum, your own,
how infirm, how impotent, Are all assisttances if they be put to express this eternity? The best help that I can assign you, is to use well aeternum Vestrum, your own,
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1438
as Saint Gregory cals our whole course of this life, aet•rnum nostrum our eternity;
as Saint Gregory calls our Whole course of this life, aet•rnum nostrum our eternity;
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1439
aequum est ut qui in aeterno suo pecaverit, in aeterno de• puniatur, saith he, it is but justice, that he that hath sinned out his own eternity, should suffer out Gods eternity.Aequum est ut qui in aeterno Sue pecaverit, in aeterno de• puniatur, Says he, it is but Justice, that he that hath sinned out his own eternity, should suffer out God's eternity.
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1440
So if you suffer out your own eternity, in submitting your selves to God in the whole course of your life, in surrendering your will entirely to his,
So if you suffer out your own eternity, in submitting your selves to God in the Whole course of your life, in surrendering your will entirely to his,
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1441
and glorifying him in a constant patience under all your tribulations, it is a righteous thing with God to recompence tribulation to them that trouble you,
and glorifying him in a constant patience under all your tribulations, it is a righteous thing with God to recompense tribulation to them that trouble you,
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and to you which are troubled rest with us, 2 Thess. 1. 6. And thus much shall suffice for the joies of these eternal habitations.and to you which Are troubled rest with us, 2 Thess 1. 6. And thus much shall suffice for the Joys of these Eternal habitations.
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The third and fourth particulars (that I mentioned before) to illustrate these ever lasting habitations in the text, are the sight and the knowledg which the Saints shall have of the blessed Trinitie there.
The third and fourth particulars (that I mentioned before) to illustrate these ever lasting habitations in the text, Are the sighed and the knowledge which the Saints shall have of the blessed Trinity there.
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And both these are held out unto us in that single text of the Apostle, 1 Cor. 13. 12. For now we see through a glasse darkly, but then face to face:
And both these Are held out unto us in that single text of the Apostle, 1 Cor. 13. 12. For now we see through a glass darkly, but then face to face:
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now I know in part, but then shall I know even as I also am known. now I know in part, but then shall I know even as I also am known.
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Now as for the sight of God here, our theater is the world, our Medium and Glasse is the creature, & our light is reason;
Now as for the sighed of God Here, our theater is the world, our Medium and Glass is the creature, & our Light is reason;
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and as for our knowledg of God here, our Academy is the Church, our Medium the Ordinances of the Church,
and as for our knowledge of God Here, our Academy is the Church, our Medium the Ordinances of the Church,
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1448
and our light, the light of Faith:
and our Light, the Light of Faith:
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1449
so we may consider the same termes, First for the sight of God, and then for the knowledg of God in the next life.
so we may Consider the same terms, First for the sighed of God, and then for the knowledge of God in the next life.
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1450
First the spheare, the place where we shal see him, is Heaven. He that asks me what heaven is, means not to heare me, but silence me:
First the sphere, the place where we shall see him, is Heaven. He that asks me what heaven is, means not to hear me, but silence me:
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1451
he knows I cannot tell him:
he knows I cannot tell him:
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When I meet him there, I shall be able to tell him, & then he will be as able to tell me:
When I meet him there, I shall be able to tell him, & then he will be as able to tell me:
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1453
yet then we shall be but able to tell one another this that we enjoy is heaven;
yet then we shall be but able to tell one Another this that we enjoy is heaven;
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1454
but the tongue of Angels, the tongue of gloried Saints, shall not be able to expresse what that heaven is:
but the tongue of Angels, the tongue of gloried Saints, shall not be able to express what that heaven is:
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1455
for even in heaven our faculties shall be finite.
for even in heaven our faculties shall be finite.
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1456
Heaven is not a place that was created, for al places that were created shall be dissolved.
Heaven is not a place that was created, for all places that were created shall be dissolved.
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1457
God did not Plant a Paradice for himselfe, & remove to that; as he planted a Paradice for Adam, and removed him to that.
God did not Plant a Paradise for himself, & remove to that; as he planted a Paradise for Adam, and removed him to that.
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1458
But God is still where he was before the World was made.
But God is still where he was before the World was made.
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1459
And in that place where there are more Sunns, then there are Stars in the firmament:
And in that place where there Are more Suns, then there Are Stars in the firmament:
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for all the Saints are sunnes;
for all the Saints Are suns;
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1461
and more light inanother sun, the Son of righteousnesse, the Son of glory, the Son of God, then in all them;
and more Light inanother sun, the Son of righteousness, the Son of glory, the Son of God, then in all them;
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1462
in that illustration, in that emanation, that effusion of beames of Glory, which began not to shine six Thousand yeares agoe,
in that illustration, in that emanation, that effusion of beams of Glory, which began not to shine six Thousand Years ago,
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1463
but six Thousand millions of millions agoe;
but six Thousand millions of millions ago;
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1464
and had been six thousand millions of millions before that, in those eternall, in those uncreated heavensshall we see God.
and had been six thousand millions of millions before that, in those Eternal, in those uncreated heavensshall we see God.
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1465
This is our sphear, and that which we are fain to call our place.
This is our sphere, and that which we Are fain to call our place.
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1466
And then our Medium, our way to see them, is Patefactio sui, Gods laying himselfe open, his manifestation, his revelation, his evisceration,
And then our Medium, our Way to see them, is Discovery sui, God's laying himself open, his manifestation, his Revelation, his evisceration,
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1467
and unbowelling of himselfe to us there.
and unboweling of himself to us there.
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1468
Doth God never afford this manifestation of himself in his essence to any in this life? We cannot answer yea nor no, without offending a great part in the School. There are that say, that it is fere de Fide, little lesse then an Article of Faith that it hath been so;
Does God never afford this manifestation of himself in his essence to any in this life? We cannot answer yea nor no, without offending a great part in the School. There Are that say, that it is fere de Fide, little less then an Article of Faith that it hath been so;
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1469
And Aquinas denies it so absolutely, as that his followers interpret him De absoluta potentia, that God by his absolute power cannot make a man, remaining a mortall man,
And Aquinas Denies it so absolutely, as that his followers interpret him De Absoluta potentia, that God by his absolute power cannot make a man, remaining a Mortal man,
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1470
and under the definition of a mortall man, capable of seeing his essence;
and under the definition of a Mortal man, capable of seeing his essence;
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1471
As we may truly say, that God cannot make a beast remaining in that nature capable of grace or Glory.
As we may truly say, that God cannot make a beast remaining in that nature capable of grace or Glory.
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1472
Now as 'tis fairly argued that Christ suffred not the very torments of very hel,
Now as it's fairly argued that christ suffered not the very torments of very hell,
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1473
becaus tis essential to the torments of hel to be eternal, they were not torments of hel, if they received an end;
Because this essential to the torments of hell to be Eternal, they were not torments of hell, if they received an end;
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So it's fairly argued too that neither Adam in his extasy in Paradise, nor Moses in his conversation in the mount,
So it's fairly argued too that neither Adam in his ecstasy in Paradise, nor Moses in his Conversation in the mount,
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nor the other Apostles in the transfiguration of Christ, nor Saint Paul in his rapture to the third heavens, saw the essence of God;
nor the other Apostles in the transfiguration of christ, nor Saint Paul in his rapture to the third heavens, saw the essence of God;
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1476
because he that is admitted to the sight of God, can never look off, nor lose that sight again.
Because he that is admitted to the sighed of God, can never look off, nor loose that sighed again.
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1477
Onely in heaven shall God proceed to this patefaction, this manifestation, this revelation of himselfe, and that by the light of Glory.
Only in heaven shall God proceed to this patefaction, this manifestation, this Revelation of himself, and that by the Light of Glory.
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The light of Glory is such a light, as that our Schoolemen dare not say confidently, that every beam of it is not all of it.
The Light of Glory is such a Light, as that our Schoolmen Dare not say confidently, that every beam of it is not all of it.
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For as the essence of God is indivisible, & he that sees any of it, sees al of it;
For as the essence of God is indivisible, & he that sees any of it, sees all of it;
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so is the light of glory communicated entirely to every blessed soul.
so is the Light of glory communicated entirely to every blessed soul.
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1481
To this light of glory, the light of honour, is but a glow-worm, and majesty it self but a twilight;
To this Light of glory, the Light of honour, is but a Glowworm, and majesty it self but a twilight;
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1482
nay that Gospel its self, which the Apostle calls the glorious Gospel, is but a star of the least magnitude.
nay that Gospel its self, which the Apostle calls the glorious Gospel, is but a star of the least magnitude.
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And if I cannot tell what to call this light by which I shal see it, what shal I cal that which I shal see by it, the essence of God himself? and yet there is something else then this fight of God intended in that which remaines;
And if I cannot tell what to call this Light by which I shall see it, what shall I call that which I shall see by it, the essence of God himself? and yet there is something Else then this fight of God intended in that which remains;
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I shal not onely see God face, to face, but I shall know him, and know him even as I also am known.
I shall not only see God face, to face, but I shall know him, and know him even as I also am known.
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1485
In this consideration God alone is all; in all the former there was a place, and a meanes, and a light;
In this consideration God alone is all; in all the former there was a place, and a means, and a Light;
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1486
here for this perfect knowledge of God, God is all those.
Here for this perfect knowledge of God, God is all those.
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1487
Then saith the Apostle God shall be all in all, 1 Cor. 15. 28. Here God doth all in all,
Then Says the Apostle God shall be all in all, 1 Cor. 15. 28. Here God does all in all,
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but here he doth all by instruments, even in the infusing of Faith, he works by the ministery of the Gospel:
but Here he does all by Instruments, even in the infusing of Faith, he works by the Ministry of the Gospel:
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but there he shall be all in all, do all in all immediately by himselfe; for Christ shall deliver up the Kingdome to God even the Father;
but there he shall be all in all, do all in all immediately by himself; for christ shall deliver up the Kingdom to God even the Father;
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1490
his Kingdome is the administration of his Church by his ordinances in the Church: at the resurrection there shall be an end of that Kingdome;
his Kingdom is the administration of his Church by his ordinances in the Church: At the resurrection there shall be an end of that Kingdom;
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1491
no more Church, no more working upon men by Preaching, but God himselfe shall be all in all:
not more Church, no more working upon men by Preaching, but God himself shall be all in all:
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1492
therefore it is said, in heaven there is no Temple;
Therefore it is said, in heaven there is no Temple;
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but God himselfe is the Temple, Apoc. 21. 22. God is the service and musick, Psalm, and Sermon, and Sacrament, and all.
but God himself is the Temple, Apocalypse 21. 22. God is the service and music, Psalm, and Sermon, and Sacrament, and all.
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1494
We shall live upon the word, and heare never a word.
We shall live upon the word, and hear never a word.
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Here God is not all in all, where he is at all in any man, that man is well.
Here God is not all in all, where he is At all in any man, that man is well.
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1496
Wisedom in Solomon, it was well with Solomon because God was wisedom with him;
Wisdom in Solomon, it was well with Solomon Because God was Wisdom with him;
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and patience in Job, and faith in Peter, and zeal in Paul, but there was something in all these that God was not.
and patience in Job, and faith in Peter, and zeal in Paul, but there was something in all these that God was not.
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But in heaven he shall be so all in all, that every soul shall have every perfection in it's selfe,
But in heaven he shall be so all in all, that every soul shall have every perfection in it's self,
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and the perfection of these perfections shall be, that their sight shall be face to face,
and the perfection of these perfections shall be, that their sighed shall be face to face,
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and their knowledge as they are known.
and their knowledge as they Are known.
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But now for the first of these privileges, how shall we see God face to face;
But now for the First of these privileges, how shall we see God face to face;
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1502
is it allwaies a declaration of Gods favour, when God shewes his face? No;
is it always a declaration of God's favour, when God shows his face? No;
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1503
I will set my face against that soul, Levit. 17. 10. but when there is light joyned with it, it is a declaration of favour;
I will Set my face against that soul, Levit. 17. 10. but when there is Light joined with it, it is a declaration of favour;
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this was the blessing that God taught Moses for Aaron, Num. 6 25 The Lord make his face shine upon thee.
this was the blessing that God taught Moses for Aaron, Num. 6 25 The Lord make his face shine upon thee.
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1505
And there we shall see him face to face by the light of his countenance, which is the light of glory.
And there we shall see him face to face by the Light of his countenance, which is the Light of glory.
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1506
But what shall we see by seeing God so face to face? we shall see whatever we can be the better for seeing.
But what shall we see by seeing God so face to face? we shall see whatever we can be the better for seeing.
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1507
First, all things that men believed here, they shall see there;
First, all things that men believed Here, they shall see there;
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1508
and therefore let us me ditate upon no other thing on earth, then we would be glad to think on in heaven;
and Therefore let us me ditate upon no other thing on earth, then we would be glad to think on in heaven;
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and this consideration would put many frivolous, and many fond thoughts out of our mind. This then we shal get concerning our selvs by seeing God face to face;
and this consideration would put many frivolous, and many found thoughts out of our mind. This then we shall get Concerning our selves by seeing God face to face;
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1510
but what concerning God? Wee shall see God as he is in his essence.
but what Concerning God? we shall see God as he is in his essence.
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1511
Why? did all that are said to have seen God face to face see his essence? No. In earth God assumed some material things to appear in,
Why? did all that Are said to have seen God face to face see his essence? No. In earth God assumed Some material things to appear in,
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1512
and is said to have been seen face to face when he was seen in those assumed forms.
and is said to have been seen face to face when he was seen in those assumed forms.
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1513
But in heaven there is no material thing to bee assumed, and if God be seen face to face there, hee is seen in his essence.
But in heaven there is no material thing to be assumed, and if God be seen face to face there, he is seen in his essence.
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Saint Augustine summs it up, fully upon those words, In thy light we shall see light, te scil.Saint Augustine sums it up, Fully upon those words, In thy Light we shall see Light, te scil.
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1515
in te, Wee shall see thee in thee, i. e. saith he, face to face. And then secondly what is it, To know him as wee are known: in te, we shall see thee in thee, i. e. Says he, face to face. And then secondly what is it, To know him as we Are known:
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it is not expressed in the Text so: that is onely that we shall know so, not that we shall know God so;
it is not expressed in the Text so: that is only that we shall know so, not that we shall know God so;
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1517
but the frame and context of the place hath drawn that unanime Exposition from all, that it is meant of our knowledg of God then.
but the frame and context of the place hath drawn that unanime Exposition from all, that it is meant of our knowledge of God then.
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1518
A comprehensive knowledg of God it cannot bee; to comprehend, is to know a thing as well as that thing can be known;
A comprehensive knowledge of God it cannot be; to comprehend, is to know a thing as well as that thing can be known;
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1519
and wee can never know God so, but that he will know himself better.
and we can never know God so, but that he will know himself better.
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1520
Our knowe ledge cannot be so dilated, nor God condens'd or contracted so, as that we can know him that way comprehensively.
Our know ledge cannot be so dilated, nor God condensed or contracted so, as that we can know him that Way comprehensively.
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1521
It cannot bee such a knowledge of God as God hath of himself, nor as God hath of us;
It cannot be such a knowledge of God as God hath of himself, nor as God hath of us;
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for God comprehends us and all this world, and all the worlds that hee could have made, and himself.
for God comprehends us and all this world, and all the world's that he could have made, and himself.
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But it is not a similitudinis non aequalitatis, as God knows mee, so shall I know God,
But it is not a similitudinis non aequalitatis, as God knows me, so shall I know God,
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1524
but I shall not know God so as God knows me. It is not quantum, but sicut, not as much, but as truly.
but I shall not know God so as God knows me. It is not quantum, but sicut, not as much, but as truly.
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1525
As the fire does as truly shine as the Sun shines, though it shine not out so far, nor to so many purposes.
As the fire does as truly shine as the Sun shines, though it shine not out so Far, nor to so many Purposes.
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So then I shall know God so, as that there shall be nothing in me to hinder me from knowing God:
So then I shall know God so, as that there shall be nothing in me to hinder me from knowing God:
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1527
which cannot be said of the nature of man, though regenerate, upon earth, no ▪ nor of the nature of an Angel in heaven left to it self, till both have received a super - illustration from the light of glorie.
which cannot be said of the nature of man, though regenerate, upon earth, no ▪ nor of the nature of an Angel in heaven left to it self, till both have received a super - illustration from the Light of glory.
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And so it shall be a knowledge so like his knowledge, as it shall produce a love like his love,
And so it shall be a knowledge so like his knowledge, as it shall produce a love like his love,
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& we shall love him as he loves us.
& we shall love him as he loves us.
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1530
For say the Fathers, whom Oecumenius hath compacted, I shall know him, i. e. embrace him, adhere to him.
For say the Father's, whom Oecumenius hath compacted, I shall know him, i. e. embrace him, adhere to him.
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1531
What an holiday shall this be, which no working day shall ever follow.
What an holiday shall this be, which no working day shall ever follow.
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1532
By knowing and loving the unchangeable, the immutable God, mutabimur in immutabilitatem, we shall be changed into an unchangeablenesse saith that Father, that never said any thing but extraordinarie (Saint Augustine ). Hee saith more;
By knowing and loving the unchangeable, the immutable God, mutabimur in immutabilitatem, we shall be changed into an unchangeableness Says that Father, that never said any thing but extraordinary (Saint Augustine). He Says more;
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If God should be seen and known in hell, hell in an instant would be heaven.
If God should be seen and known in hell, hell in an instant would be heaven.
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1534
How many heavens are there in heaven? how is heaven multiplied to every soul in heaven? where infinite other happinesses are crown'd with this sight,
How many heavens Are there in heaven? how is heaven multiplied to every soul in heaven? where infinite other Happinesses Are crowned with this sighed,
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and this knowledge of God there.
and this knowledge of God there.
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And how shall all those heavens be renewed to us every day, that shall bee as glad to see and to know God millions of ages after every daies seeing and knowing as the first hour of looking upon his face? And as this seeing, this knowing of God crowns all other joies and glories even in heaven,
And how shall all those heavens be renewed to us every day, that shall be as glad to see and to know God millions of ages After every days seeing and knowing as the First hour of looking upon his face? And as this seeing, this knowing of God crowns all other Joys and Glories even in heaven,
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so this very crown is crown'd;
so this very crown is crowned;
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there grows from this an higher glorie, which is that we shall be made partakers of the divine nature, 2 Pet. 1. 4. Immortal as the Father, righteous as the Son,
there grows from this an higher glory, which is that we shall be made partakers of the divine nature, 2 Pet. 1. 4. Immortal as the Father, righteous as the Son,
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and full of all comfort as the Holy Ghost. To which blessed Trinitie bee ever (as is most due) ascribed all Honour,
and full of all Comfort as the Holy Ghost. To which blessed Trinity be ever (as is most due) ascribed all Honour,
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and Glorie, Dominion, and Power, now and for ever. Amen. FINIS.
and Glory, Dominion, and Power, now and for ever. Amen. FINIS.
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Luke 9. 23. And he said to them all, If any man will come after me, let him deny himself,
Luke 9. 23. And he said to them all, If any man will come After me, let him deny himself,
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and take up his cross daily, and follow mee.
and take up his cross daily, and follow me.
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AFter our blessed Saviour had made known to his Disciples, and the rest, that the Son of man must suffer many things,
After our blessed Saviour had made known to his Disciples, and the rest, that the Son of man must suffer many things,
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and be reproved of the Elders, and of the High Priests, and be slain, vers. 22. fore-seeing that a great many, who now did cry him up,and be reproved of the Elders, and of the High Priests, and be slave, vers. 22. Foreseeing that a great many, who now did cry him up,
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and highly magnifie him, would then be ashamed of him;
and highly magnify him, would then be ashamed of him;
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hee tells all such, ver. 26. That whosoever shall bee ashamed of mee, and of my words, of him shall the Son of man be ashamed,
he tells all such, ver. 26. That whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed,
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when he shall come in his glory. when he shall come in his glory.
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And again, foreseeing likewise that the same men would lose their souls to save their lives;
And again, Foreseeing likewise that the same men would loose their Souls to save their lives;
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he tells them, that whosoever will save his life, shall lose it;
he tells them, that whosoever will save his life, shall loose it;
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and whosoever shall lose his life for my sake, the same shall save it, ver. 24. Lastly understanding by the same divine foresight of his, that diverse who were now his profess'd Disciples,and whosoever shall loose his life for my sake, the same shall save it, ver. 24. Lastly understanding by the same divine foresight of his, that diverse who were now his professed Disciples,
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and throng'd after him, would upon his imprisonment and trial forsake him, and follow him no longer then they might follow him in safety;
and thronged After him, would upon his imprisonment and trial forsake him, and follow him no longer then they might follow him in safety;
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hee laies them down in my Text the nature and condition of a Disciple;
he lays them down in my Text the nature and condition of a Disciple;
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and the necessary dutie of every Christian: telling them plainly in this 23 ver. what they must trust to,
and the necessary duty of every Christian: telling them plainly in this 23 ver. what they must trust to,
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if they ever intend to be his Disciples, followers of him.
if they ever intend to be his Disciples, followers of him.
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And he said unto them all (all of them, his own twelve Apostles as well as the rest of the people, he excepts none) if any man will come after mee, let him deny himself, And he said unto them all (all of them, his own twelve Apostles as well as the rest of the people, he excepts none) if any man will come After me, let him deny himself,
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and take up his cross daily, and follow mee. and take up his cross daily, and follow me.
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Which words, according to the best expositors, hold out this sence unto you in their Paraphrase. If any man will be my Disciple, will be a Christian;
Which words, according to the best expositors, hold out this sense unto you in their paraphrase. If any man will be my Disciple, will be a Christian;
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for that is the meaning of coming after mee, of following me; let him denie himself, i. e his honors, preferments, riches, pleasures:
for that is the meaning of coming After me, of following me; let him deny himself, i. e his honours, preferments, riches, pleasures:
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and not onely these carnal outward things, but all inward and spiritual endowments likewise; all administrations, ordinances, gifts, graces, hopes, comforts, enjoiments;
and not only these carnal outward things, but all inward and spiritual endowments likewise; all administrations, ordinances, Gifts, graces, hope's, comforts, enjoyments;
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nay even our religion, and heaven it self must be denied by us, resigned up of us, and laid at Christ's feet.
nay even our Religion, and heaven it self must be denied by us, resigned up of us, and laid At Christ's feet.
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For this is to deny a man'sself; when there is nothing left of self, nothing left to self;
For this is to deny a man'sself; when there is nothing left of self, nothing left to self;
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but every thing condemned in us, taken from us, and made odious unto us in comparison of Christ.
but every thing condemned in us, taken from us, and made odious unto us in comparison of christ.
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Now the taking up of the Cross will be easily explain'd, what its full importance extends to;
Now the taking up of the Cross will be Easily explained, what its full importance extends to;
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namely the voluntarie embracing of shame, and contumelie (for the Cross was a contumelious death, Heb. 12. 2.) as likewise the losse of your goods, liberties, and lives for Christ:
namely the voluntary embracing of shame, and contumely (for the Cross was a contumelious death, Hebrew 12. 2.) as likewise the loss of your goods, Liberties, and lives for christ:
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which are said in the Text to bee taken up;
which Are said in the Text to be taken up;
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not when we bring them unnecessarily upon our own shoulders (for that is to pull the Cross upon us) but when by the providence of God they are laid in our way to Christ;
not when we bring them unnecessarily upon our own shoulders (for that is to pull the Cross upon us) but when by the providence of God they Are laid in our Way to christ;
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so that we cannot follow Christ, wee cannot bee Christ's Disciples, but it must becom detriment and damage to us:
so that we cannot follow christ, we cannot be Christ's Disciples, but it must become detriment and damage to us:
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then voluntarily to undergo that detriment or damage whatever it is; to take up that Cross, bee that cross never so painful and bloodie;
then voluntarily to undergo that detriment or damage whatever it is; to take up that Cross, be that cross never so painful and bloody;
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and patiently and chearfully to bear that cross, is the duty without which a man cannot bee Christ's Disciple, cannot be a Christian.
and patiently and cheerfully to bear that cross, is the duty without which a man cannot be Christ's Disciple, cannot be a Christian.
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And these two duties, that of self-denial, and this of taking up the crosse, I may very properly call peculiar-Christian-Gospel duties:
And these two duties, that of self-denial, and this of taking up the cross, I may very properly call peculiar-Christian-Gospel duties:
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because they were ne•er so much as in kinde required before by God in the Old Testament, nor yet by the laws of nature;
Because they were ne•er so much as in kind required before by God in the Old Testament, nor yet by the laws of nature;
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nor thirdly by the Canons of any other Religion in the world. I shall at present insist onely upon the first of these two duties:
nor Thirdly by the Canonas of any other Religion in the world. I shall At present insist only upon the First of these two duties:
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In the making ou• of the which unto you, I shall present you with these five particulars of self-denial:
In the making ou• of the which unto you, I shall present you with these five particulars of self-denial:
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First, the denial of our honors, preferments, riches, pleasures, lusts, and all our carnal sinful enjoiments.
First, the denial of our honours, preferments, riches, pleasures, Lustiest, and all our carnal sinful enjoyments.
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Secondly the denial of our will and affections. Thirdly of our gifts and graces.
Secondly the denial of our will and affections. Thirdly of our Gifts and graces.
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Fourthly our very Religion and Christianitie, which you may perchance think it is the highest sin to deny,
Fourthly our very Religion and Christianity, which you may perchance think it is the highest since to deny,
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yet we must deny even that.
yet we must deny even that.
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And further, that which concerns us something nearer then our Religion, we must in the Fift and last place deny even our own salvation, and heaven its self.
And further, that which concerns us something nearer then our Religion, we must in the Fift and last place deny even our own salvation, and heaven its self.
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And these Five parts I shall call the Five steps, or stairs that make up the storie,
And these Five parts I shall call the Five steps, or stairs that make up the story,
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and lead to the top, the very highest point of Self-denial. I call them stairs,
and led to the top, the very highest point of Self-denial. I call them stairs,
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because that one i• still higher then the other, as the Second degree of Self-denial is an higher step or stair then the First;
Because that one i• still higher then the other, as the Second degree of Self-denial is an higher step or stair then the First;
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and so likewise in the rest.
and so likewise in the rest.
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I will begin at the first and lowest step or stair of Self-denial, the denying of our honours, preferments, riches, pleasures, losts,
I will begin At the First and lowest step or stair of Self-denial, the denying of our honours, preferments, riches, pleasures, losts,
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and all our carnal finful enjoiments.
and all our carnal sinful enjoyments.
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And here first for your honors, preferments, and greatnesse, you must be ready to deny these,
And Here First for your honours, preferments, and greatness, you must be ready to deny these,
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first by doing, secondly by suffering for Christ:
First by doing, secondly by suffering for christ:
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first by doing, by an humble submission to the meanest service God shall call you to for his Name and Churches sake;
First by doing, by an humble submission to the Meanest service God shall call you to for his Name and Churches sake;
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though that service may seem to cloud your honours, and eclipse your greatnesse never so much in the eye of the world.
though that service may seem to cloud your honours, and eclipse your greatness never so much in the eye of the world.
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You should count it an honorable emploiment to draw water and cut wood for the use of the Sanctuarie, and a far greater addition to your birth and place, to bee a poor door-keeper in the house of your God,
You should count it an honourable employment to draw water and Cut wood for the use of the Sanctuary, and a Far greater addition to your birth and place, to be a poor doorkeeper in the house of your God,
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then to be a Lord Chamberlain to Princes.
then to be a Lord Chamberlain to Princes.
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Secondly by Suffering you are to denie your selves herein, by being willing to suffer the greatest scandals and indignitics that can be thrown upon you for the cause of Christ. Though all your friends and acquaintance, your father, mother, husband, wife should cast you off and abandon you for ever, you must be content to be deprived of all your relations and allies, of all you are born unto, or hope for;
Secondly by Suffering you Are to deny your selves herein, by being willing to suffer the greatest scandals and indignitics that can be thrown upon you for the cause of christ. Though all your Friends and acquaintance, your father, mother, husband, wife should cast you off and abandon you for ever, you must be content to be deprived of all your relations and allies, of all you Are born unto, or hope for;
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to lose your honors, libertie and life to boo•, if God shal call you to it for his Names sake, with that brave resolution of Hesters, If I perish I perish, Hest. 4. 16. If I be undone I am undone for God's glorie, and his Churches good.
to loose your honours, liberty and life to boo•, if God shall call you to it for his Names sake, with that brave resolution of Hesters, If I perish I perish, Hest. 4. 16. If I be undone I am undone for God's glory, and his Churches good.
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And the reason wherefore Christ teacheth you to denie your selves herein is, 'cause you are to take up your Crosse and follow Christ, i. e. must expect reproaches, afflictions, tribulations for the name and sake of Christ, Joh 16. 33. A man that hath not learn'd this lesson of Christ, can never suffer with comfort and joy.
And the reason Wherefore christ Teaches you to deny your selves herein is, Because you Are to take up your Cross and follow christ, i. e. must expect Reproaches, afflictions, tribulations for the name and sake of christ, John 16. 33. A man that hath not learned this Lesson of christ, can never suffer with Comfort and joy.
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O saith wise Self, when it eyes those persecutions that are like to befall those that follow Christ, may I not passe by such a truth,
O Says wise Self, when it eyes those persecutions that Are like to befall those that follow christ, may I not pass by such a truth,
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and such a practise and yet get heaven? What need I to adventure my self upon such hardships,
and such a practice and yet get heaven? What need I to adventure my self upon such hardships,
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when perchance by the neglecting of such or such an opinion, or practise, I may attein my libertie, my reputation,
when perchance by the neglecting of such or such an opinion, or practise, I may attain my liberty, my reputation,
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but on the contrary the self-denying Christian, when he com• to submit to Gospel-Ordinances, which are contemptible in the eies of the world,
but on the contrary the self-denying Christian, when he com• to submit to Gospel ordinances, which Are contemptible in the eyes of the world,
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for which hee is like to suffer shame and disgrace, yet let me submit to Christ, saith he, to every Truth, to every Ordinance,
for which he is like to suffer shame and disgrace, yet let me submit to christ, Says he, to every Truth, to every Ordinance,
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although I suffer losse in the world, reproach and shame from my friends and acquaintance,
although I suffer loss in the world, reproach and shame from my Friends and acquaintance,
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though I lose the love of my best friends, whether father, mother, husband, wife, yet saith the self-denying Christian, Christ hath said, that whosoever loveth father or mother better then me, is not worthie of me:
though I loose the love of my best Friends, whither father, mother, husband, wife, yet Says the self-denying Christian, christ hath said, that whosoever loves father or mother better then me, is not worthy of me:
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And this love of Christ constraineth mee to deny my self, & follow Christ in all conditions.
And this love of christ constrains me to deny my self, & follow christ in all conditions.
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Thus you see the self-denying soul, and none else, is meet to be a disciple, a follower of Christ;
Thus you see the self-denying soul, and none Else, is meet to be a disciple, a follower of christ;
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because hee is most ready to take up the Crosse and follow him. Secondly we must deny our selves as in our great places, and honours, and dignities,
Because he is most ready to take up the Cross and follow him. Secondly we must deny our selves as in our great places, and honours, and dignities,
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so likewise in our profits, pleasures, in all our carnal worldly enjoiments. Oh how hard is it for a poor crcature to deny himself in this!
so likewise in our profits, pleasures, in all our carnal worldly enjoyments. O how hard is it for a poor crcature to deny himself in this!
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How hard is it for a rich man, saith our blessed Saviour, to enter into the kingdom of heaven, Luk. 18. 24. The world is a common bait wherewith the Divel enticeth men to fin,How hard is it for a rich man, Says our blessed Saviour, to enter into the Kingdom of heaven, Luk. 18. 24. The world is a Common bait wherewith the devil entices men to fin,
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as Judas Anan•as; nay Christ himself is set upon with this temptation, Mat. 4. But when Christ comes into a soul, he teacheth that soul to deny it self, to look upon the world as Christ did, as a very emptie thing;
as Judas Anan•as; nay christ himself is Set upon with this temptation, Mathew 4. But when christ comes into a soul, he Teaches that soul to deny it self, to look upon the world as christ did, as a very empty thing;
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he gives power to overcome the world, 1 Joh. 5. 4. For whatsoever is born of God overcometh the world.
he gives power to overcome the world, 1 John 5. 4. For whatsoever is born of God Overcometh the world.
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All our worldly desires therefore, and pleasures, and enjoiments must be denied by us; we must use the things of the world as though wee us'd them not.
All our worldly Desires Therefore, and pleasures, and enjoyments must be denied by us; we must use the things of the world as though we used them not.
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We must be so dead to the world, as to see all things that are now in our possession to be none of ours,
We must be so dead to the world, as to see all things that Are now in our possession to be none of ours,
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so that the very worst things in the world that can befall us will be good to us:
so that the very worst things in the world that can befall us will be good to us:
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all that before were crosses and afflictions now will be joy and comfort, 'cause wee shall see it to be the will of the Father;
all that before were Crosses and afflictions now will be joy and Comfort, Because we shall see it to be the will of the Father;
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and we shall have peace in every condition.
and we shall have peace in every condition.
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We shall have as much comfort in a dungeon, as in the possession of the greatest state in the world.
We shall have as much Comfort in a dungeon, as in the possession of the greatest state in the world.
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We shall cast our care upon God, and trust him as well with our bodies as with our souls.
We shall cast our care upon God, and trust him as well with our bodies as with our Souls.
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We shall not so much care for to morrow, we shall see enough in God to satisfie us both for to morrow and for ever:
We shall not so much care for to morrow, we shall see enough in God to satisfy us both for to morrow and for ever:
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For the earth is the Lords, and the fulness thereof, saith the Psal. 24. 1. All the labour of men under the Sun is but for two things, food and raiment; now when we are ascended to God by denying our selves, we shall know that God is able to feed us,For the earth is the lords, and the fullness thereof, Says the Psalm 24. 1. All the labour of men under the Sun is but for two things, food and raiment; now when we Are ascended to God by denying our selves, we shall know that God is able to feed us,
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and cloath us as miraculously as he did the children of Israel in the wildernesse.
and cloth us as miraculously as he did the children of Israel in the Wilderness.
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And thus much shall suffice for our first step or stair of self-denial, the denial of our honors, preferments, riches pleasures, lusts,
And thus much shall suffice for our First step or stair of self-denial, the denial of our honours, preferments, riches pleasures, Lustiest,
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& all our carnal sinful enjoiments: The second now followes, which is the denyall of our will and affections.
& all our carnal sinful enjoyments: The second now follows, which is the denial of our will and affections.
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First then for our will, we must deny our selves in that, as well as our Saviour did.
First then for our will, we must deny our selves in that, as well as our Saviour did.
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If we will come after Christ, be followers of Christ;
If we will come After christ, be followers of christ;
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we must tread in this step, and follow him in this track and path, as wel as the former.
we must tread in this step, and follow him in this track and path, as well as the former.
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And indeed our blessed Saviour began betimes in the denyall of his own will.
And indeed our blessed Saviour began betimes in the denial of his own will.
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For when he was but twelve yeares old, we find him at this work, doing the will of his Father, Luke 2. 49. And he said unto them,
For when he was but twelve Years old, we find him At this work, doing the will of his Father, Lycia 2. 49. And he said unto them,
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how is it that ye sought me? wist yee not that I must be about my Fathers businesse? not fulfilling his own will,how is it that you sought me? wist ye not that I must be about my Father's business? not fulfilling his own will,
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or doing his own businesse, but both were his Fathers.
or doing his own business, but both were his Father's.
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And as he began this course betimes, when he was but twelve yeares old, so he continued it likewise through the whole course of his life.
And as he began this course betimes, when he was but twelve Years old, so he continued it likewise through the Whole course of his life.
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In his preaching, as you heard before, he did not his own worke, nor fulfilled his own will, but his Fathers;
In his preaching, as you herd before, he did not his own work, nor fulfilled his own will, but his Father's;
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and as in his preaching, so in his praying like-wise, one of his first petitions was Thy will be done in earth as it is in heaven;
and as in his preaching, so in his praying likewise, one of his First petitions was Thy will be done in earth as it is in heaven;
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and this petition was made good even through his whole life, and death.
and this petition was made good even through his Whole life, and death.
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Through his life, John 4. 34. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his wo•k.
Through his life, John 4. 34. jesus Says unto them, My meat is to do the will of him that sent me, and to finish his wo•k.
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And Secondly in his very death & Passion, which was full of this self-denying Spirit. For even there also his saying was, Not my will, but thine be done. Luke 22. 42.
And Secondly in his very death & Passion, which was full of this self-denying Spirit. For even there also his saying was, Not my will, but thine be done. Luke 22. 42.
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Thus you see that our Saviour both praying, preaching, living, and dying, denied himselfe, and his •own will:
Thus you see that our Saviour both praying, preaching, living, and dying, denied himself, and his •own will:
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now let us go and do so likewise;
now let us go and do so likewise;
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let us learn •ather to deny our selves, and our own wils, then Gods Christ, who is the Saints patterne, did alwaies so walke as to please God.
let us Learn •ather to deny our selves, and our own wills, then God's christ, who is the Saints pattern, did always so walk as to please God.
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John 8. 29. And hee that sent mee, is with me: the Father hath not left me alone: John 8. 29. And he that sent me, is with me: the Father hath not left me alone:
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for I do always those things that please him: for I do always those things that please him:
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And as he was our pattern, so he teacheth us by his Apostle the same lesson, 1 Thess. 4. 1. Furthermore, then wee beseech you, brethren:
And as he was our pattern, so he Teaches us by his Apostle the same Lesson, 1 Thess 4. 1. Furthermore, then we beseech you, brothers:
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and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk,
and exhort you by the Lord jesus, that as you have received of us how you ought to walk,
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and to please God, so ye Would abound more and more. and to please God, so you Would abound more and more.
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As if the Apostle had said, that which you receive of us, is that you ought to walk according to the example of Christ;
As if the Apostle had said, that which you receive of us, is that you ought to walk according to the Exampl of christ;
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to please God though you thereby should displease your selves.
to please God though you thereby should displease your selves.
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And this is a soul taught by Gods Spirit, when he prefers the pleasing of the Lord before himselfe, the fulfilling of his will before his own.
And this is a soul taught by God's Spirit, when he prefers the pleasing of the Lord before himself, the fulfilling of his will before his own.
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This being once learned, is that which would carry you along, through all oppsition in a way of truth.
This being once learned, is that which would carry you along, through all opposition in a Way of truth.
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Perhaps the poor creature resolving with flesh & blood, may be reedy to conclude somtimes, if I submit to this way, to this truth, I must expect reproach, persecution.
Perhaps the poor creature resolving with Flesh & blood, may be reedy to conclude sometimes, if I submit to this Way, to this truth, I must expect reproach, persecution.
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Now it would wonderfully please carnall will and reason to conceal such a truth in unrighteousoesse;
Now it would wonderfully please carnal will and reason to conceal such a truth in unrighteousoesse;
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but when a Soul comes to this, it is my duty to fulfil Gods will, and not my own;
but when a Soul comes to this, it is my duty to fulfil God's will, and not my own;
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O then I dare not but do it; come what will come I cannot but do it.
Oh then I Dare not but do it; come what will come I cannot but do it.
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Truely you who indeed love the Lord Jesus, that love will constrain you to please him,
Truly you who indeed love the Lord jesus, that love will constrain you to please him,
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though you displease your selves, to fulfill his will by denying your own.
though you displease your selves, to fulfil his will by denying your own.
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This Christ himselfe teacheth and by his own example, hath given us an example so to do, John 4. 34. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
This christ himself Teaches and by his own Exampl, hath given us an Exampl so to do, John 4. 34. jesus Says unto them, My meat is to do the will of him that sent me, and to finish his work.
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Oh blessed example, to be imitated by all the Saints;
O blessed Exampl, to be imitated by all the Saints;
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what shal Jesus Christ when he was but twelve yeares old dony himselfe, his own will;
what shall jesus christ when he was but twelve Years old dony himself, his own will;
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and shall not the Saints do it, his disciples, his followers, at fiftie, and sixtie, and eighty do as much?
and shall not the Saints do it, his Disciples, his followers, At fiftie, and sixtie, and eighty doe as much?
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But Christ hath not onely given us his example and paterne, but hath enjoyned us thereunto also, under penalty of damnation, Matt: 7 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven:
But christ hath not only given us his Exampl and pattern, but hath enjoined us thereunto also, under penalty of damnation, Matt: 7 21. Not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of heaven:
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but he that doth the will of my Father which is in heaven. but he that does the will of my Father which is in heaven.
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And the Apostle, Ephe. 6. 6. exhorting servants to be obedient to their Masters, saies, Not with eye-service, as men pleasers,
And the Apostle, Ephes 6. 6. exhorting Servants to be obedient to their Masters, Says, Not with eye-service, as men pleasers,
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but as the servants of Christ, doing the will of God from the heart: This selfe-will is the cause of much stir and division in the world.but as the Servants of christ, doing the will of God from the heart: This self-will is the cause of much stir and division in the world.
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What is the cause of this war among us, but selfe-will? One will establish one religion, another, another religion,
What is the cause of this war among us, but self-will? One will establish one Religion, Another, Another Religion,
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or else the Nation must rue it.
or Else the nation must rue it.
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This selfe-will is it that causes discontents and troubles in Families. The husband will have his will, and the wife her will.
This self-will is it that Causes discontents and Troubles in Families. The husband will have his will, and the wife her will.
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This causes contention in Churches among the Saints; when every one will have his own mind, his own way, his own will, will please himselfe whoever be displeased.
This Causes contention in Churches among the Saints; when every one will have his own mind, his own Way, his own will, will please himself whoever be displeased.
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And therefore to prevent these and the like inconveniences, let us deny our own wils after the example of Christ,
And Therefore to prevent these and the like inconveniences, let us deny our own wills After the Exampl of christ,
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and submit to the will of God in every thing.
and submit to the will of God in every thing.
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Let Gods will, his unknown will, his undesired will (by any but himself) be done by us &, upon us.
Let God's will, his unknown will, his undesired will (by any but himself) be done by us &, upon us.
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Whatever his will bee concerning any, let it take place in them & upon them to the utmost.
Whatever his will be Concerning any, let it take place in them & upon them to the utmost.
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Let not me nor any else be what we would, but what Gods will pleaseth to have us;
Let not me nor any Else be what we would, but what God's will Pleases to have us;
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and let us pray with our Saviour, Thy will be done in earth as it is in heaven:
and let us pray with our Saviour, Thy will be done in earth as it is in heaven:
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that so Gods whole will and counsel may be fulfil'd upon us, without so much as desiring him to give us the least account of it, untill he pleaseth himselfe.
that so God's Whole will and counsel may be fulfilled upon us, without so much as desiring him to give us the least account of it, until he Pleases himself.
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If God please to suffer us to be lead into folly, sin, death, hell, any thing, let him do what he will, carry us whether he will.
If God please to suffer us to be led into folly, since, death, hell, any thing, let him do what he will, carry us whither he will.
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Let our own will wholly die in us, that it may never avoid any thing more,
Let our own will wholly die in us, that it may never avoid any thing more,
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nor chuse any thing more in any kind, but as Gods will shall chuse for us, and avoid for us.
nor choose any thing more in any kind, but as God's will shall choose for us, and avoid for us.
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For my own particular, let it be so that I perish for ever, I had rather have it so,
For my own particular, let it be so that I perish for ever, I had rather have it so,
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then have mine own will fulfilled.
then have mine own will fulfilled.
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I know my own will so well that I desire to have it crossed, even in the things that neerest concerne me.
I know my own will so well that I desire to have it crossed, even in the things that nearest concern me.
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I would not be saved as I have a mind to be saved, I would not go to heaven in my own way, and after my own will.
I would not be saved as I have a mind to be saved, I would not go to heaven in my own Way, and After my own will.
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And on the contrary, I have such a taste though that be but a smal one, of the excellency of the hidden wil of God, that I would not have it cross'd, no not in those things that tend to my greatest prejudice.
And on the contrary, I have such a taste though that be but a small one, of the excellency of the hidden will of God, that I would not have it crossed, no not in those things that tend to my greatest prejudice.
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If it be Gods wil that I must be damned, I must deny my selfe in yeelding to this wil of God,
If it be God's will that I must be damned, I must deny my self in yielding to this will of God,
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& be content for Gods glory to subscribe my own damnation. Nowthis may deserve the name of self-resignation, & the denying of our own wils;
& be content for God's glory to subscribe my own damnation. Nowthis may deserve the name of Self-resignation, & the denying of our own wills;
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which is the second stepof Selfe-denyall.
which is the second stepof Self-denial.
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We now come to hold out unto you the third step, or degree of our great Gospelduty of Self-deniall; namely, the deniall of our gifts and our graces, the fruits and improvments of our endowments, whether natural or spiritual.
We now come to hold out unto you the third step, or degree of our great Gospelduty of Self-denial; namely, the denial of our Gifts and our graces, the fruits and improvements of our endowments, whither natural or spiritual.
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And first for our natural gifts and endowments: there is naturally in every man, selfe-boasting in the creatures own wisdom, & apprehended self-excellency.
And First for our natural Gifts and endowments: there is naturally in every man, self-boasting in the creatures own Wisdom, & apprehended self-excellency.
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There is a disposition of nature, even in the Saints to be exalted above measure, not onely in those graces received from Christ,
There is a disposition of nature, even in the Saints to be exalted above measure, not only in those graces received from christ,
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but in their own personal excellencies.
but in their own personal excellencies.
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Saint Paul 2 Cor: 12. 7. Was sensible of both, And lest I should be exalted above measure through the abundance of the revelation, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, Saint Paul 2 Cor: 12. 7. Was sensible of both, And lest I should be exalted above measure through the abundance of the Revelation, there was given to me a thorn in the Flesh, the Messenger of Satan to buffet me,
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lest I should be exalted above measure. And there is in every childe of God a natural disposition to spiritual pride:lest I should be exalted above measure. And there is in every child of God a natural disposition to spiritual pride:
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he that knows any thing knows it. This is the filthinesse of the spirit that the Saints are liable unto.
he that knows any thing knows it. This is the filthiness of the Spirit that the Saints Are liable unto.
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Truly we have very little cause to glorie in any thing, except in Christ Jesus, 1 Cor. 4. 7. Therefore the Prophet saith, Let not the wise man glorie in his wisdome,
Truly we have very little cause to glory in any thing, except in christ jesus, 1 Cor. 4. 7. Therefore the Prophet Says, Let not the wise man glory in his Wisdom,
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nor the strong man in his strength, but let him that glorieth glory in this, that he understandeth and knoweth the Lord. nor the strong man in his strength, but let him that Glorieth glory in this, that he understands and Knoweth the Lord.
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It is the exhortation of Christ to his disciples, Luk. 10. 22. All things are delivered to mee of my Father,
It is the exhortation of christ to his Disciples, Luk. 10. 22. All things Are Delivered to me of my Father,
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and no man knoweth who the Son is, but the Father, and who the Father is,
and no man Knoweth who the Son is, but the Father, and who the Father is,
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but the Son, and to whom the Son will reveal him; but the Son, and to whom the Son will reveal him;
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and this lesson Saint Paul learned, and every Christian in some good measure must learn, Gal. 6. 14. But God forbid that I should glorie, save in the crosse of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.
and this Lesson Saint Paul learned, and every Christian in Some good measure must Learn, Gal. 6. 14. But God forbid that I should glory, save in the cross of our Lord jesus christ, by whom the world is Crucified unto me, and I unto the world.
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Let us therefore in the first place deny our Selfe-sufficiency and Selfe-strength. There is a natural disposition in the creature to think that it hath power in it self to act towards God;
Let us Therefore in the First place deny our Self-sufficiency and Self-strength. There is a natural disposition in the creature to think that it hath power in it self to act towards God;
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hut where Christ comes in power, hee teacheth men to deny this principle, Jeh. 15. 5. I am the Vine, yee are the branches:
hut where christ comes in power, he Teaches men to deny this principle, Jeh. 15. 5. I am the Vine, ye Are the branches:
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hee that abideth in me, and I in him the same bringeth forth much fruit: for without me yee can do nothing. he that Abideth in me, and I in him the same brings forth much fruit: for without me ye can do nothing.
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And the Apostle that had experience of the workings of God confesseth it, 1 Cor. 15. 10 But by the grace of God I am what I am:
And the Apostle that had experience of the workings of God Confesses it, 1 Cor. 15. 10 But by the grace of God I am what I am:
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and his grace which was bestowed upon me, was not in vain:
and his grace which was bestowed upon me, was not in vain:
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but I labored more abundantly then they all, yet not I, but the grace of God which was in me. but I laboured more abundantly then they all, yet not I, but the grace of God which was in me.
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And the reason wherefore wee are to deny our self-sufficiencie and selfstrength, is, that so we may be able to hold out in the evill day,
And the reason Wherefore we Are to deny our self-sufficiency and selfstrength, is, that so we may be able to hold out in the evil day,
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when a man is put to it either by his spiritual, or temporal enemies.
when a man is put to it either by his spiritual, or temporal enemies.
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Men standing upon their own strength are gone, Isa. 40 30 Even the youths shall faint and he weary,
Men standing upon their own strength Are gone, Isaiah 40 30 Even the youths shall faint and he weary,
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and the young men shall utterly fall: and the young men shall utterly fallen:
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they that apprehend a power in themselves to stand, but ver. 31. They that wait on the Lord shall renew their strength;
they that apprehend a power in themselves to stand, but for. 31. They that wait on the Lord shall renew their strength;
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they that see an insufficiencie in themselves, and trust upon the Name of the Lord, &c. Psal. 145. 1. Christ would have his work to be a perf•ct and full work, his Covenant a sure Covenant, Isa. 55. 3. Incline your ear, and come unto me:
they that see an insufficiency in themselves, and trust upon the Name of the Lord, etc. Psalm 145. 1. christ would have his work to be a perf•ct and full work, his Covenant a sure Covenant, Isaiah 55. 3. Incline your ear, and come unto me:
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he•r, and your soul shall live, and I will make an everlasting Covenant with you, even the sure mercies of David. he•r, and your soul shall live, and I will make an everlasting Covenant with you, even the sure Mercies of David.
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Therefore he undertakes not onely to being men into the Covenant, but to keep them there, Jerem. 32 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good,
Therefore he undertakes not only to being men into the Covenant, but to keep them there, Jeremiah 32 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good,
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but I will put my fear in their hearts, that they shall not depart from me. but I will put my Fear in their hearts, that they shall not depart from me.
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It is in the strength of Christ the believer stands, Job. 15. 5. You cannnot pray or perform any duty acceptable, Ro•. 8. 26. Likewise the Spirit also helpeth our infirmities:
It is in the strength of christ the believer Stands, Job. 15. 5. You cannot pray or perform any duty acceptable, Ro•. 8. 26. Likewise the Spirit also Helpeth our infirmities:
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for we know not what wee should pray for as we ought, but the Spirit it self maketh intercession for us with groanings which cannot be uttered. for we know not what we should pray for as we ought, but the Spirit it self makes Intercession for us with groanings which cannot be uttered.
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Much lesse stand and hold out to the end against all spiritual oppositions a Christian is to enc•unter with all.
Much less stand and hold out to the end against all spiritual oppositions a Christian is to enc•unter with all.
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We are therefore to deny all our selfstrength, and selfsufficiencie, and so likewise all our selfwisedom,
We Are Therefore to deny all our selfstrength, and selfsufficiencie, and so likewise all our selfwisedom,
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and knowledg, and whatever natural gifts and endowments are in us more eminent then the rest.
and knowledge, and whatever natural Gifts and endowments Are in us more eminent then the rest.
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Men are naturally too wise for Christ;
Men Are naturally too wise for christ;
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so were the Grecians, 1 Cor. 1. 22. and therefore the Apostle exhorts the Church to take heed of self-wisdom, 1 Cor. 3. 18. Let no man deceivhimself:
so were the Greeks, 1 Cor. 1. 22. and Therefore the Apostle exhorts the Church to take heed of self-wisdom, 1 Cor. 3. 18. Let no man deceivhimself:
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If any man among you seemeth to be wise in this world, let him become afool, that he may be wise. If any man among you seems to be wise in this world, let him become afool, that he may be wise.
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The readiest way to attain wisdome, is to lay all our wisedome downe at the feet of Christ:
The Readiest Way to attain Wisdom, is to lay all our Wisdom down At the feet of christ:
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I beseech you consider this, hath Christ taught your soules this lesson? Is your wisedome heavenly born wisedom,
I beseech you Consider this, hath christ taught your Souls this Lesson? Is your Wisdom heavenly born Wisdom,
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or is it earthly? Is it your own or God's? This is your own wisedom, Jam. 3. 13. but see ver. 17. But the wisedom that is from above, is first pure,
or is it earthly? Is it your own or God's? This is your own Wisdom, Jam. 3. 13. but see for. 17. But the Wisdom that is from above, is First pure,
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then peaceable, gentle, and easie to be intreated, full of mercie, and good fruits, without partialitie, and without hypocrisie. then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy.
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It is all heavenly like him whose it is;
It is all heavenly like him whose it is;
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but man'• wisedom is all earthly, sinful, divelish, which is the reason wherefore we are here to deny it.
but man'• Wisdom is all earthly, sinful, devilish, which is the reason Wherefore we Are Here to deny it.
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Then secondly as we are to deny all our natural gifts and parts, so likewise all our spiritual, all our graces, all our fruits and improvements in spiritual matters,
Then secondly as we Are to deny all our natural Gifts and parts, so likewise all our spiritual, all our graces, all our fruits and improvements in spiritual matters,
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and this must be done in a double respect: First in respect of the end of those graces;
and this must be done in a double respect: First in respect of the end of those graces;
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wee must deny our selvs herein by doing all for God, and not fo our selves;
we must deny our selves herein by doing all for God, and not foe our selves;
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for his glorie, and not our own.
for his glory, and not our own.
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Secondly in respect of the means, by referring all to God, and not to our selves, to his strength and his assistance, and not our own.
Secondly in respect of the means, by referring all to God, and not to our selves, to his strength and his assistance, and not our own.
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First then wee must deny our selves in the end of our receiving these gifts and graces.
First then we must deny our selves in the end of our receiving these Gifts and graces.
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The Prophet Hosea, Chap. 10. 1. calls Israel an emptie Vine, that brought forth fruit: Emptie, and yet bringing forth fruit, how can these stand together? Yes, very well.
The Prophet Hosea, Chap. 10. 1. calls Israel an empty Vine, that brought forth fruit: Empty, and yet bringing forth fruit, how can these stand together? Yes, very well.
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For Israel was an emptie Vine, though they brought forth fruit, because the fruit was not such as ought to grow upon them, such as was proper to the root they seem'd to grow in;
For Israel was an empty Vine, though they brought forth fruit, Because the fruit was not such as ought to grow upon them, such as was proper to the root they seemed to grow in;
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as Wells are said to be emptie when they are not full of water, though they are full of air:
as Wells Are said to be empty when they Are not full of water, though they Are full of air:
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so here an emptie Vine, 'cause it brought forth all its fruit, whether good or bad, to its self:
so Here an empty Vine, Because it brought forth all its fruit, whither good or bad, to its self:
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which was not proper for the people and servants of God to do;
which was not proper for the people and Servants of God to do;
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that is, those ends that did draw up the sap and did put it forth into fruit, were drawn but from themselvs, they bring them not forth principally to God, and for him.
that is, those ends that did draw up the sap and did put it forth into fruit, were drawn but from themselves, they bring them not forth principally to God, and for him.
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All their praiers, all their affections in holy duties, if they examine the reason of them all, the ends that run in them all, they will finde they are taken from themselves:
All their Prayers, all their affections in holy duties, if they examine the reason of them all, the ends that run in them all, they will find they Are taken from themselves:
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and though the assistance wherewith they are enabled to do what they do is more then their own,
and though the assistance wherewith they Are enabled to do what they do is more then their own,
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yet their ends are no higher then themselves, and so employ the assistance God gives them, for themselves.
yet their ends Are no higher then themselves, and so employ the assistance God gives them, for themselves.
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Now •he end for which a true branch brings forth fruit is, that Christ may be glorified:
Now •he end for which a true branch brings forth fruit is, that christ may be glorified:
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thus Rom. 7. 4. Wherefore my brethren, yee also are become dead to the Law by the bodie of Christ, that yee should be married to another,
thus Rom. 7. 4. Wherefore my brothers, ye also Are become dead to the Law by the body of christ, that ye should be married to Another,
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even to him who is raised from the dead, that we should bring forth fruit unto God, when married to Christ, they are said to bring forth fruit unto God, which is spoke in opposition to bringing forth fruit to a man's self.even to him who is raised from the dead, that we should bring forth fruit unto God, when married to christ, they Are said to bring forth fruit unto God, which is spoke in opposition to bringing forth fruit to a Man's self.
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There is indeed a natural disposition in the creature, to seeck himself, and his own ends and glorie in every thing, Phil. 2. 21. For all seek their own, not the things which are Jesus Christs.
There is indeed a natural disposition in the creature, to seeck himself, and his own ends and glory in every thing, Philip 2. 21. For all seek their own, not the things which Are jesus Christ.
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Therefore the Apostle exhor•s the Corinthians, 1 Cor. 10. 24. Let no man seek his own glorie;
Therefore the Apostle exhor•s the Corinthians, 1 Cor. 10. 24. Let no man seek his own glory;
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and Christ teacheth his to •ay down all self-ends at his feet, & to seek him & hi• honor so, that now whatever the Christian doth it is for Christ:
and christ Teaches his to •ay down all self-ends At his feet, & to seek him & hi• honour so, that now whatever the Christian does it is for christ:
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if hee preach, it is Christ, and for Christ, 2 Cor. 4. 5. For we preach not our selvs, but Christ Jesus the Lord,
if he preach, it is christ, and for christ, 2 Cor. 4. 5. For we preach not our selves, but christ jesus the Lord,
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and our selves your servants for Jesus sake. and our selves your Servants for jesus sake.
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All that ever the Saints do, they do for the honor of Christ, 2 Thes. 1. 12. That the Name of our Lord Jesus Christ may be glorified in you,
All that ever the Saints do, they do for the honour of christ, 2 Thebes 1. 12. That the Name of our Lord jesus christ may be glorified in you,
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and yee in him, according to the grace of our God, and the Lord Jesus Christ. and ye in him, according to the grace of our God, and the Lord jesus christ.
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And why? They are not their own, they are bought with a price;
And why? They Are not their own, they Are bought with a price;
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therefore they are to glorifie God in their bodies, and spirits, 1 Cor. 6. 19, 20. But may not a Christian seek himself in any case? may hee not seek his own good, his own credit? Yes without question, he may seek his own good, his own credit,
Therefore they Are to Glorify God in their bodies, and spirits, 1 Cor. 6. 19, 20. But may not a Christian seek himself in any case? may he not seek his own good, his own credit? Yes without question, he may seek his own good, his own credit,
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but he may not seek himself:
but he may not seek himself:
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hee may not seek himself alone, but first the glorie of God, and seeking to glorifie God, he must of necessitie seek his own glorie:
he may not seek himself alone, but First the glory of God, and seeking to Glorify God, he must of necessity seek his own glory:
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for God hath so join'd his glorie and the Saints together, that it is impossible to glorifie the Lord,
for God hath so joined his glory and the Saints together, that it is impossible to Glorify the Lord,
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but the glorie of the Christian must be included in it.
but the glory of the Christian must be included in it.
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For this is the Saints rule, 1 Cor. 10 31. Whether therefore yee eat or drink,
For this is the Saints Rule, 1 Cor. 10 31. Whither Therefore ye eat or drink,
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or whatsoever yee do, do all to the glorie of God. or whatsoever ye do, do all to the glory of God.
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This is the Saints privilege, Rom. 8. 28. And we know that all things work together for good, to them that love God, to them who are the called according to his purpose.
This is the Saints privilege, Rom. 8. 28. And we know that all things work together for good, to them that love God, to them who Are the called according to his purpose.
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Secondly as we are to deny all our spiritual gifts and graces in respect of the end of those graces, by doing all for God and and not for our selves,
Secondly as we Are to deny all our spiritual Gifts and graces in respect of the end of those graces, by doing all for God and and not for our selves,
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for his glorie, and not our own;
for his glory, and not our own;
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so in the second place wee are to deny those graces in respect of the means, by referring all to God, and not to our selves;
so in the second place we Are to deny those graces in respect of the means, by referring all to God, and not to our selves;
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to his strength and his assistance, and not our own.
to his strength and his assistance, and not our own.
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For as we must do all things for God as the end, so also wee must refer all things to God as the means, acknowledging our selves to do all things in his strength, and by his assistance.
For as we must do all things for God as the end, so also we must refer all things to God as the means, acknowledging our selves to do all things in his strength, and by his assistance.
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For as it is essential to thee, if thou bee'st a true branch of the Vine, a true Christian, to do all for another,
For as it is essential to thee, if thou Best a true branch of the Vine, a true Christian, to do all for Another,
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as your end, namely to God;
as your end, namely to God;
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so to do all in the strength of another as your sole assistant, namely Christ, who works all in you,
so to do all in the strength of Another as your sole assistant, namely christ, who works all in you,
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and through whose strength, saith Paul, I am able to do all things, and nothing without it, Phil. 4. 13. Therefore we finde both these join'd, Phil. 1. 11. Being filled with the fruits of righthousness, which are by Jesus Christ unto the glorie and praise of God ▪ the latter is meant as the final cause, the other as the efficient.
and through whose strength, Says Paul, I am able to do all things, and nothing without it, Philip 4. 13. Therefore we find both these joined, Philip 1. 11. Being filled with the fruits of righthousness, which Are by jesus christ unto the glory and praise of God ▪ the latter is meant as the final cause, the other as the efficient.
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Now temporary believers, as they do all principally for themselves, so also all as from themselves;
Now temporary believers, as they do all principally for themselves, so also all as from themselves;
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and as they do not make God their end, so nor Christ their root, because they fetch not their strength, their sap to do all they do from Christ by Faith,
and as they do not make God their end, so nor christ their root, Because they fetch not their strength, their sap to do all they do from christ by Faith,
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and from their Union with him;
and from their union with him;
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And the reason is, because they are never emptied of themselves, which is the root they grow upon, both in regard of their own ends,
And the reason is, Because they Are never emptied of themselves, which is the root they grow upon, both in regard of their own ends,
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and also of their own efficiencie of working:
and also of their own efficiency of working:
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whereas wee must all be brought to nothing in our selvs both in regard of Self-aims, and also Selfabilities. But indeed it is as hard a thing for us, both in respect of natural,
whereas we must all be brought to nothing in our selves both in regard of self-aims, and also Selfabilities. But indeed it is as hard a thing for us, both in respect of natural,
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and also spiritual endowments, to live out of our selvs, and fetch all from another, as not to live to our selves but to another.
and also spiritual endowments, to live out of our selves, and fetch all from Another, as not to live to our selves but to Another.
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Wee are full of our own strength as well as of our own ends:
we Are full of our own strength as well as of our own ends:
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and although wee do receive all our strength from Christ, and so all we do in what is good, is from him,
and although we do receive all our strength from christ, and so all we do in what is good, is from him,
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yet we do not honour Christ in receiving it, by doing all as in his strength,
yet we do not honour christ in receiving it, by doing all as in his strength,
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and so do not do it as in him;
and so do not do it as in him;
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but though wee receive all from Christ, yet we work with it as it were our own stock,
but though we receive all from christ, yet we work with it as it were our own stock,
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and so glorie as the Apostle speaks, as if we had not received it.
and so glory as the Apostle speaks, as if we had not received it.
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And thus though the sap and livelinesse which stirrs us to any spiritual dutie is really and indeed efficiently from Christ,
And thus though the sap and liveliness which stirs us to any spiritual duty is really and indeed efficiently from christ,
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yet wee work with it as if all proceeded from our selves, because wee neither receive our strength by faith,
yet we work with it as if all proceeded from our selves, Because we neither receive our strength by faith,
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nor act by faith that strength received as men acted by Christ, and working in Christ;
nor act by faith that strength received as men acted by christ, and working in christ;
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being supported with the pride and self ▪ sufficiencie of our own gifts and parts:
being supported with the pride and self ▪ sufficiency of our own Gifts and parts:
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whereas all true believers are emptied first of their own strength and abilitie, and so walk as those who can do nothing without Christ,
whereas all true believers Are emptied First of their own strength and ability, and so walk as those who can do nothing without christ,
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as those who are not able to love or believe one moment more without him.
as those who Are not able to love or believe one moment more without him.
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And therefore a true believer being thus sensible of his own insufficiencie and unabilitie, doth (when hee is at any time assisted in spiritual duties) attribute all to Christ when he hath done:
And Therefore a true believer being thus sensible of his own insufficiency and unability, does (when he is At any time assisted in spiritual duties) attribute all to christ when he hath done:
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he glories not in himself as of himself, but as he is a man in Christ,
he Glories not in himself as of himself, but as he is a man in christ,
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and that as he is a man in Christ he did it, and no otherwise.
and that as he is a man in christ he did it, and no otherwise.
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So the Apostle 2 Cor. 12. 2. 5. I knew a man in Christ above fourteen years ago, &c. — Of such an one will I glorie,
So the Apostle 2 Cor. 12. 2. 5. I knew a man in christ above fourteen Years ago, etc. — Of such an one will I glory,
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yet of my self I will not glorie, but in mine infirmities. yet of my self I will not glory, but in mine infirmities.
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And yet it was himself he speaks of, but yet not in himself as of himself,
And yet it was himself he speaks of, but yet not in himself as of himself,
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but as he was a man in Christ, and no otherwise.
but as he was a man in christ, and no otherwise.
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Wee have done with our third step or degree of Selfe-denyal, the denial of our gifts and graces both natural and spiritual.
we have done with our third step or degree of Self-denial, the denial of our Gifts and graces both natural and spiritual.
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And as we have denied these natural and spiritual endowments, so in the fourth place we must deny our very religion, our christianity for Christ.
And as we have denied these natural and spiritual endowments, so in the fourth place we must deny our very Religion, our christianity for christ.
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This seemes at the first sight a contradiction, but it is onely a high expression,
This seems At the First sighed a contradiction, but it is only a high expression,
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or if you Please to call it so, a new light of Self-denyal. For I do not mean so to deny our Christianity,
or if you Please to call it so, a new Light of Self-denial. For I do not mean so to deny our Christianity,
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as to become Jewes, Turkes, or Infidels; but so to deny it, as to resigne it up unto Christ, to lay it at Christs feet;
as to become Jews, Turkes, or Infidels; but so to deny it, as to resign it up unto christ, to lay it At Christ feet;
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so to deny it as not to rely upon it, as the onely dispensation and appearance whereby God is able to reveal himselfe unto his people:
so to deny it as not to rely upon it, as the only Dispensation and appearance whereby God is able to reveal himself unto his people:
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for can'st thou measure the waies, thoughts and various appearances of God, whom thou thy selfe callest infinite,
for Canst thou measure the ways, thoughts and various appearances of God, whom thou thy self Callest infinite,
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and unmeasurable? Art thou sure he can appeare no otherwisa then according to what thou exspectest he will? Call but to mind the religion of the Jewes: what religion that ever was since the foundation of the world, I will not except our own Christian religion, was more confirmed by miracles then this? what religion for it's time had the presence of God more in it;
and unmeasurable? Art thou sure he can appear no otherwisa then according to what thou exspectest he will? Call but to mind the Religion of the Jews: what Religion that ever was since the Foundation of the world, I will not except our own Christian Religion, was more confirmed by Miracles then this? what Religion for it's time had the presence of God more in it;
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1800
set up by the peculiar appointment of the Almighty; the Doctrine written in Tables of stone with his own finger;
Set up by the peculiar appointment of the Almighty; the Doctrine written in Tables of stone with his own finger;
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1801
the discipline in every circumstance, and ceremony, and Punctilio, dictated not by his Spirit onely, but by the expresse word of his own mouth.
the discipline in every circumstance, and ceremony, and Punctilio, dictated not by his Spirit only, but by the express word of his own Mouth.
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1802
Had the Christian religion, for doctrine and discipline, been as punctually set down and enjoyned, the Real Presence had not erected so many stakes and gibbets;
Had the Christian Religion, for Doctrine and discipline, been as punctually Set down and enjoined, the Real Presence had not erected so many stakes and gibbets;
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nor the ceremonies of the Church raised so many armies in Christendom, as we find by woful experience they have done.
nor the ceremonies of the Church raised so many armies in Christendom, as we find by woeful experience they have done.
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1804
And now what is become of all the divine right and confirmation;
And now what is become of all the divine right and confirmation;
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of all the pompe and glory of the Jewish Church and religion? Is it not called off all and the drosse and dung even in the very righteousnesse of it, Phil. 3. 8. And the doctrine and discipline base and beggarly elements, by the same Apostle, Gal:
of all the pomp and glory of the Jewish Church and Religion? Is it not called off all and the dross and dung even in the very righteousness of it, Philip 3. 8. And the Doctrine and discipline base and beggarly elements, by the same Apostle, Gall:
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4. 9. Insomuch that I here professe before you all, that ever since I knew any thing of religion;
4. 9. Insomuch that I Here profess before you all, that ever since I knew any thing of Religion;
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nothing hath more amazed and stagger'd my reason; then that God should first establish, and afterwards disanull the same relgion;
nothing hath more amazed and staggered my reason; then that God should First establish, and afterwards disannul the same Religion;
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and secondly, that the Apostles should set so low a rate upon, should have so mean, base,
and secondly, that the Apostles should Set so low a rate upon, should have so mean, base,
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and contemptible an esteem of any thing, that was at any time set up and avowed by God.
and contemptible an esteem of any thing, that was At any time Set up and avowed by God.
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Neither know I how to answer the Jew, should he urge this very argument home to me,
Neither know I how to answer the Jew, should he urge this very argument home to me,
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then by crying out with the Apostle, upon the same account and ground we now mention;
then by crying out with the Apostle, upon the same account and ground we now mention;
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O the depth of the riches of the wisdome and knowledge of God! how unsearchable are his judgments, O the depth of the riches of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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and his wayes past finding out!
and his ways passed finding out!
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Rom. 11. 33. Thou seest therefore that the Jews were cozen'd (who were as confident as thou can'st be, that it should not be so with them as it was;) is it then so impossible that thou shouldest ever be deceived in what thou further expectest,Rom. 11. 33. Thou See Therefore that the jews were cozened (who were as confident as thou Canst be, that it should not be so with them as it was;) is it then so impossible that thou Shouldst ever be deceived in what thou further expectest,
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because thou hast gone a step or two beyond these Jewes? Is that which thou hast attained and hoped for, of such an enduring nature, that it can never passe away? The Jewes knew Christ under the law,
Because thou hast gone a step or two beyond these Jews? Is that which thou hast attained and hoped for, of such an enduring nature, that it can never pass away? The Jews knew christ under the law,
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and it was a very glorious knowledge, compared with any knowledg the heathen had;
and it was a very glorious knowledge, compared with any knowledge the heathen had;
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but what became of that knowledge? It vanished and became of no account, as you have heard.
but what became of that knowledge? It vanished and became of no account, as you have herd.
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And so likewise Christians have known Christ under the Gospel, and this kind of knowledg doth far excell that which was imparted to the Jewes; Gospel-faith, Gospel-love, Gospel-obedience, do infinitly surpasse any legal qualifications and performances whatsoever:
And so likewise Christians have known christ under the Gospel, and this kind of knowledge does Far excel that which was imparted to the Jews; Gospel faith, Gospel-love, Gospel obedience, do infinitely surpass any Legal qualifications and performances whatsoever:
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but with all consider this, may not these Gospel dispensations passe away? may not these duties be swallowed up in higher and more spiritualiz'd duties,
but with all Consider this, may not these Gospel dispensations pass away? may not these duties be swallowed up in higher and more spiritualized duties,
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and the? glory of these fall before a greater glory In all these then thou must deny thy selfe, thou must resigne them up,
and the? glory of these fallen before a greater glory In all these then thou must deny thy self, thou must resign them up,
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& lay them all at Christs feet. And how this religion of ours which we now professe, must be denyed by us,
& lay them all At Christ feet. And how this Religion of ours which we now profess, must be denied by us,
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and be resigned up of us, I shal endeavour to shew you in these following particulars.
and be resigned up of us, I shall endeavour to show you in these following particulars.
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First we mu•t deny all ordinances & administrations, so as to rest & relie upon them:
First we mu•t deny all ordinances & administrations, so as to rest & rely upon them:
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and here first for the ordinance of ministerial preaching, we must not •est, not put our confidence and faith upon that,
and Here First for the Ordinance of ministerial preaching, we must not •est, not put our confidence and faith upon that,
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because as it is Isa. 54. 13. We shall be all taught of God.
Because as it is Isaiah 54. 13. We shall be all taught of God.
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Now the teaching of men, and the teaching of God, differ as the light of the Moon,
Now the teaching of men, and the teaching of God, differ as the Light of the Moon,
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and the light of the Sun; that shines by the helpe of this, this from it's own light.
and the Light of the Sun; that shines by the help of this, this from it's own Light.
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The teachings of men is this Moon-light, which in Gods time must vanish.
The teachings of men is this Moonlight, which in God's time must vanish.
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For this Moonlight, this conveying knowledge to others by helps and meanes, is to be swallowed up into the light of the Sun, that God may become all in all, Jer. 31. 34 And they shall teach no more every man his neighbour,
For this Moonlight, this conveying knowledge to Others by helps and means, is to be swallowed up into the Light of the Sun, that God may become all in all, Jer. 31. 34 And they shall teach no more every man his neighbour,
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and every man his brother, saying, Know the Lord:
and every man his brother, saying, Know the Lord:
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for they shall all know me, from the least of them unto the greatest of them, saith the Lord;
for they shall all know me, from the least of them unto the greatest of them, Says the Lord;
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for I will forgive their iniquity, and I will remember their sin no more. for I will forgive their iniquity, and I will Remember their since no more.
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By the mentioning of Sun and Moon in this place, God speakes to the capacity of men,
By the mentioning of Sun and Moon in this place, God speaks to the capacity of men,
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and points out the whole creation of night and day, and that all creature-helps and meanes should fail,
and points out the Whole creation of night and day, and that all creature-helps and means should fail,
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1835
though they were and are as glorious helps as the Sun, that gives light to the day,
though they were and Are as glorious helps as the Sun, that gives Light to the day,
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1836
or as the Moon that gives light to the night;
or as the Moon that gives Light to the night;
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and that the time will come, that God himselfe will be the light of men without creature-helps or meanes;
and that the time will come, that God himself will be the Light of men without creature-helps or means;
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and these teachings of God shall never cease. Then secondly, as we are to deny the Ordinance of Preaching, so likewise of Praying,
and these teachings of God shall never cease. Then secondly, as we Are to deny the Ordinance of Preaching, so likewise of Praying,
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1839
and Fasting, and all ordinances whatsoever; so as I said before to rest upon them, to lay our faith upon them.
and Fasting, and all ordinances whatsoever; so as I said before to rest upon them, to lay our faith upon them.
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1840
And the reason is, cause that Ordinances are nothing without the Lord. Every one will confesse that the letter is a dead letter without the Spirit;
And the reason is, cause that Ordinances Are nothing without the Lord. Every one will confess that the Letter is a dead Letter without the Spirit;
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1841
and the Ordinances are meer formes without God's appearance in them:
and the Ordinances Are mere forms without God's appearance in them:
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and therefore our designe is to couple the Lord and Ordinances together, and we cannot endure to heare of the parting of them;
and Therefore our Design is to couple the Lord and Ordinances together, and we cannot endure to hear of the parting of them;
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though many now adayes do, who crie, so we have Ordinances we are well.
though many now adays do, who cry, so we have Ordinances we Are well.
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1844
Now this is that we must deny, or else it will appear that we promise to our selves something from the bare outward form of an Ordinance,
Now this is that we must deny, or Else it will appear that we promise to our selves something from the bore outward from of an Ordinance,
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1845
and so like the Israelites we are hankering after the fleshpots of Egypt, though they had better meat in the wildernesse,
and so like the Israelites we Are hankering After the fleshpots of Egypt, though they had better meat in the Wilderness,
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yet their flesh-pots run in their minds.
yet their fleshpots run in their minds.
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So though God offer himselfe, and though the Saints tell you they cannot find God in such and such formes,
So though God offer himself, and though the Saints tell you they cannot find God in such and such forms,
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but find him abundantly good in the spirit, and they find that he recompences the want of all formes in the spirit,
but find him abundantly good in the Spirit, and they find that he recompenses the want of all forms in the Spirit,
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and presses you to wait till God appeares to you in the spirit: O! say you, I can never believe that God should do it without an Ordinance,
and presses you to wait till God appears to you in the Spirit: OH! say you, I can never believe that God should do it without an Ordinance,
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1850
or that God should strengthen you without an Ordinance.
or that God should strengthen you without an Ordinance.
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1851
God, thinke you, with an Ordinance can strengthen me, and deliver me, and save me out of temptation, not otherwise.
God, think you, with an Ordinance can strengthen me, and deliver me, and save me out of temptation, not otherwise.
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1852
This is to say, that the Ordinance, or fleshly form, doth add something to God.
This is to say, that the Ordinance, or fleshly from, does add something to God.
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1853
If you confesse God to be all in an Ordinance, you must confesse him to be all without an Ordinance, to be sufficient of himselfe.
If you confess God to be all in an Ordinance, you must confess him to be all without an Ordinance, to be sufficient of himself.
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1854
I desire not to be mistaken, I judge not those that find God in Ordinances and outward formes.
I desire not to be mistaken, I judge not those that find God in Ordinances and outward forms.
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1855
Let them wait upon God, and let them receive and partake of the benefit of the Ordinance,
Let them wait upon God, and let them receive and partake of the benefit of the Ordinance,
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1856
and let them blesse God for it, and be faithfull to their own principles; and let them be sweet to others.
and let them bless God for it, and be faithful to their own principles; and let them be sweet to Others.
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1857
But when we do find God in a Forme, and in an Ordinance, to say he is not to bee found and enjoyed any other way;
But when we do find God in a Form, and in an Ordinance, to say he is not to be found and enjoyed any other Way;
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1858
this is not a right spirit, and this is to be resigned up and denied by us.
this is not a right Spirit, and this is to be resigned up and denied by us.
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1859
A maine and principall reason of the point is, that God alone may be exalted. For as civil formes are accompanied with many corrupt, yet cleaving interests;
A main and principal reason of the point is, that God alone may be exalted. For as civil forms Are accompanied with many corrupt, yet cleaving interests;
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1860
so spirituall administrations, are attended in their Proselites with flesh, forme, & selfe, which doe many times deprave and corrupt the Administration,
so spiritual administrations, Are attended in their Proselytes with Flesh, Form, & self, which do many times deprave and corrupt the Administration,
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1861
and render it ineffectuall to the end for which it was appointed.
and render it ineffectual to the end for which it was appointed.
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1862
And as it is the designe of God to purge the civil administration from its dregs and filth,
And as it is the Design of God to purge the civil administration from its dregs and filth,
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1863
so the Lord carries on the same designes in paring away all humane interests from the spiritual, that so he alone may bee exalted;
so the Lord carries on the same designs in paring away all humane interests from the spiritual, that so he alone may be exalted;
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1864
besides as civill formes are not the substance but the out-side onely, and appearanee of that equity and reason which they ought to represent;
beside as civil forms Are not the substance but the outside only, and appearanee of that equity and reason which they ought to represent;
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1865
So is it with the spiritual, as being onely supplemental to our wants, absence, weaknes,
So is it with the spiritual, as being only supplemental to our Wants, absence, weakness,
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1866
until such time as we come to live in the very life or substance its selfe.
until such time as we come to live in the very life or substance its self.
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1867
So that spiritual administrations being of an inferior and entervening notion, cannot possibly hold forth the most compleat and glorious way of enjoyment, which in the Scripture is said to bee by sight, and not by faith;
So that spiritual administrations being of an inferior and entervening notion, cannot possibly hold forth the most complete and glorious Way of enjoyment, which in the Scripture is said to be by sighed, and not by faith;
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1868
and such a sight as is not in forme, or glasse, but face to face.
and such a sighed as is not in Form, or glass, but face to face.
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1869
The sight which Moses had of God, as it did transcend the ordinary discovery to common Saints ▪ so it was farr inferiour to this vision;
The sighed which Moses had of God, as it did transcend the ordinary discovery to Common Saints ▪ so it was Far inferior to this vision;
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1870
for Moses saw but the backpa•t of God. And yet as their sacrifices did t••e out the true sacrifices which we enjoy;
for Moses saw but the backpa•t of God. And yet as their Sacrifices did t••e out the true Sacrifices which we enjoy;
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1871
so this vision, in regard of the immediateness of it, beares some proportion with that glorious discovery in the Saints, where God shall be seen as he is:
so this vision, in regard of the immediateness of it, bears Some proportion with that glorious discovery in the Saints, where God shall be seen as he is:
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1872
but this discovery is darkned and vail'd in the outward forme, even in the designe of God himselfe;
but this discovery is darkened and veiled in the outward Form, even in the Design of God himself;
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1873
for the weake understanding being not able to behold the brightnesse of this presence (as the Israelites fled from the sight of God) it is the pleasure of the Father to cast a vaile over his glory, which vail is the forme, that so the discoveries thereof may bee born by us.
for the weak understanding being not able to behold the brightness of this presence (as the Israelites fled from the sighed of God) it is the pleasure of the Father to cast a veil over his glory, which Vail is the Form, that so the discoveries thereof may be born by us.
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1874
Our enjoy ments will be then most sublime, when this vail is rent a sunder,
Our enjoy ments will be then most sublime, when this Vail is rend a sunder,
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1875
and way made to the Holy of Holies, or the naked glory by the power and purity of the spirit.
and Way made to the Holy of Holies, or the naked glory by the power and purity of the Spirit.
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1876
In the mean time the forme is proportioned to the darknesse of the fleshly understanding, and therefore it is that the glory is limited and confined therein;
In the mean time the Form is proportioned to the darkness of the fleshly understanding, and Therefore it is that the glory is limited and confined therein;
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1877
and given out according to the measure of our stature by degrees;
and given out according to the measure of our stature by Degrees;
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1878
this justifies the design and wisedom of God in choosing these waies and methods in the manifestation of himself.
this Justifies the Design and Wisdom of God in choosing these ways and methods in the manifestation of himself.
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1879
For the occasion of spiritual administrations is the darknesse and weaknesse of the creature, all which make up a bundle of necessities, which are thus summ'd up.
For the occasion of spiritual administrations is the darkness and weakness of the creature, all which make up a bundle of necessities, which Are thus summed up.
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1880
Man beeing clouded with a dark and mistie understanding, stands at a great distance from the clear light of God, by reason wheros hee apprehends nothing but what is suitable to himself,
Man being clouded with a dark and misty understanding, Stands At a great distance from the clear Light of God, by reason wheros he apprehends nothing but what is suitable to himself,
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1881
and his enjoiment is answerable to his light; that is, weak and glimmering.
and his enjoyment is answerable to his Light; that is, weak and glimmering.
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1882
But God stoops down to humane frailtie, and gives out himself in weak appearances, Mosaical forms, which are as mediums between God and us.
But God stoops down to humane frailty, and gives out himself in weak appearances, Mosaical forms, which Are as mediums between God and us.
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1883
But when this darknesse and distance is removed by the power of God, man becomes near,
But when this darkness and distance is removed by the power of God, man becomes near,
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1884
and his enjoiments immediate, which must needs be the best, because nearest the fountain.
and his enjoyments immediate, which must needs be the best, Because nearest the fountain.
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1885
For the appearances of God, like the beams of the Sun, the farther they passe, the more weak and imperfect are they, as to us.
For the appearances of God, like the beams of the Sun, the farther they pass, the more weak and imperfect Are they, as to us.
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1886
Hence it is that God in spirit beeing the most immediate appearance, is therefore strongest; God in flesh the next to that, but of an inferiour cognisance and operation.
Hence it is that God in Spirit being the most immediate appearance, is Therefore Strongest; God in Flesh the next to that, but of an inferior cognisance and operation.
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1887
And the deeper God descends into flesh, as into the sacrifices of old ▪ the more is his glory cloath'd upon,
And the Deeper God descends into Flesh, as into the Sacrifices of old ▪ the more is his glory clothed upon,
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1888
and by consequence the more dark and obscure is his presence, and our enjoiment.
and by consequence the more dark and Obscure is his presence, and our enjoyment.
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1889
So that still while we are within the compasse of appearances, they may afford us a good but not the most excellent life.
So that still while we Are within the compass of appearances, they may afford us a good but not the most excellent life.
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1890
For the highest life is above all appearances, even in the substance it self.
For the highest life is above all appearances, even in the substance it self.
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1891
For which is better, to live in the appearance of a thing, or in the thing it self? in the branch,
For which is better, to live in the appearance of a thing, or in the thing it self? in the branch,
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1892
or in the tree? in the root or in the rinde? To live in the substance is a life fuller of heavenly contemplation and rest.
or in the tree? in the root or in the rind? To live in the substance is a life fuller of heavenly contemplation and rest.
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1893
For as the daies of God's labour were common and ordinarie, but the day of his rest sanctified and holy;
For as the days of God's labour were Common and ordinary, but the day of his rest sanctified and holy;
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1894
so it is with the Saints: The life of a Christian under administrations and forms is the day of his labour,
so it is with the Saints: The life of a Christian under administrations and forms is the day of his labour,
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1895
and he meets with many uncertainties, disappointments, and troubles in the outward form, as the experience of Saints can witnesse.
and he meets with many uncertainties, disappointments, and Troubles in the outward from, as the experience of Saints can witness.
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1896
But the life above is the day of his rest, wherein hee studies all things,
But the life above is the day of his rest, wherein he studies all things,
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1897
and sees them to be very good, yea and ceaseth from his works as God did from his.
and sees them to be very good, yea and ceases from his works as God did from his.
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1898
But did not God himself ordain Form, and where did he abrogate it, you will say? I answer:
But did not God himself ordain From, and where did he abrogate it, you will say? I answer:
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1899
As there was a time to plant, so there is a time to pluck up what was planted.
As there was a time to plant, so there is a time to pluck up what was planted.
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1900
For Form was never created as a standing rule, but as a temporarie help to serve a turn;
For From was never created as a standing Rule, but as a temporary help to serve a turn;
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1901
which when it is once accomplished, the means cease, as having usher'd in the end.
which when it is once accomplished, the means cease, as having ushered in the end.
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1902
Neither is the abrogation of Form onely in the letter, but in the discovery of an higher glory, which darkens the first,
Neither is the abrogation of From only in the Letter, but in the discovery of an higher glory, which darkens the First,
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1903
as the Sun darkens the starrs.
as the Sun darkens the Stars.
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1904
So that the discovery of Gospel-forms is the abrogation of Legal, and the Gospel administration in external rites gives way to an higher glory.
So that the discovery of Gospel-forms is the abrogation of Legal, and the Gospel administration in external Rites gives Way to an higher glory.
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1905
And yet there are some hints in the letter of this glorious state, as Isa. 25. and Rev. 21. 2 Pet. 3. 13. Nevertheless we, according to his promise, look for new heavens,
And yet there Are Some hints in the Letter of this glorious state, as Isaiah 25. and Rev. 21. 2 Pet. 3. 13. Nevertheless we, according to his promise, look for new heavens,
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1906
and a new earth, wherein dwelleth righteousness. Though the glorie of the mysteries contained in it are to be experimented in us.and a new earth, wherein dwells righteousness. Though the glory of the Mysteres contained in it Are to be experimented in us.
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1907
You'l say Christ and his Apostles submitted to the outward Form. 'Tis true, Christ in the flesh was made under the Law,
You'll say christ and his Apostles submitted to the outward Form It's true, christ in the Flesh was made under the Law,
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1908
and submitted to Circumcision as well as Baptisme;
and submitted to Circumcision as well as Baptism;
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1909
he under-went the state of death or sorrow, and the state of flesh or form, Heb. 5. 7. Who in the daies of his flesh,
he underwent the state of death or sorrow, and the state of Flesh or from, Hebrew 5. 7. Who in the days of his Flesh,
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1910
when he had offered up praiers and supplications, with strong crying and tears, unto him that was able to save him from death,
when he had offered up Prayers and supplications, with strong crying and tears, unto him that was able to save him from death,
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1911
and was heard in that he feared: Wherein he praied, and at the last was raised up to the state of mirth,and was herd in that he feared: Wherein he prayed, and At the last was raised up to the state of mirth,
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1912
or immediate discovery, wherein he did rejoice.
or immediate discovery, wherein he did rejoice.
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1913
So that Christ in the flesh is the figure of several administrations, and every Christian is an embleme in one stage or another of his life.
So that christ in the Flesh is the figure of several administrations, and every Christian is an emblem in one stage or Another of his life.
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106
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1914
Some live in a crucified, some in a glorified Jesus; some live in his life, some in his death;
some live in a Crucified, Some in a glorified jesus; Some live in his life, Some in his death;
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106
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1915
some live in Christ after the flesh, others in Christ after the spirit.
Some live in christ After the Flesh, Others in christ After the Spirit.
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1916
And amongst these the highest pitch of a Christian is, Christ risen, or rather sitting at God's right hand:
And among these the highest pitch of a Christian is, christ risen, or rather sitting At God's right hand:
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1917
for here is immediatenesse of favour and enjoiment.
for Here is immediateness of favour and enjoyment.
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1918
But in the mean time Ordinances and Administrations take place after one sort or other, till this state come.
But in the mean time Ordinances and Administrations take place After one sort or other, till this state come.
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1919
For as the appearances of God are stronger or weaker, so administrations are of several sorts;
For as the appearances of God Are Stronger or Weaker, so administrations Are of several sorts;
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106
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1920
the most eminent are, Paradifical, Legal, and Evangelical.
the most eminent Are, paradisical, Legal, and Evangelical.
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106
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1921
Paradifical administrations then took place, when the angelical nature being clothed upon with a humane appearance, did contemplate its Maker in things below himself the clear stream of the whole creation;
paradisical administrations then took place, when the angelical nature being clothed upon with a humane appearance, did contemplate its Maker in things below himself the clear stream of the Whole creation;
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1922
and the heavenly spirit being likewise clothed upon, was a proportionated subject to entertain that discovery.
and the heavenly Spirit being likewise clothed upon, was a proportionated Subject to entertain that discovery.
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1923
This administration did not contein the most compleat enjoiment.
This administration did not contain the most complete enjoyment.
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107
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1924
For here the vail was first set up, and man of necessitie must have ceased to his being or form,
For Here the Vail was First Set up, and man of necessity must have ceased to his being or from,
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1925
though he had never sinn'd, that so he might bee raised up to an higher enjoiment.
though he had never sinned, that so he might be raised up to an higher enjoyment.
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1926
This administration was but for a season;
This administration was but for a season;
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1927
for when flesh and self had defiled the stream, the glory crept inward, and was withdrawn from our view,
for when Flesh and self had defiled the stream, the glory crept inward, and was withdrawn from our view,
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107
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1928
and in came a multitude of helps to usher in but a review of the same glory, this was the original of legal sacrifices and administrations.
and in Come a multitude of helps to usher in but a review of the same glory, this was the original of Legal Sacrifices and administrations.
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107
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1929
But as the fountain was clear'd by degrees, and the imagerendred more perspicuous, so Gospel administrations succeeded in the place of the Legal,
But as the fountain was cleared by Degrees, and the imagerendred more perspicuous, so Gospel administrations succeeded in the place of the Legal,
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1930
as differing onely from them in degrees of light.
as differing only from them in Degrees of Light.
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1931
These administrations are not distinguish'd by fleshly Epoches or Periods of time, but are interchangeably managed within the Saints, according to their degrees of light,
These administrations Are not distinguished by fleshly Epochs or Periods of time, but Are interchangeably managed within the Saints, according to their Degrees of Light,
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1932
as being partly bond, and partly free;
as being partly bound, and partly free;
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1933
partly in the flesh, form, and letter, partly in the spirit and power Which state is a state of confusion and mixture, not of puritie.
partly in the Flesh, from, and Letter, partly in the Spirit and power Which state is a state of confusion and mixture, not of purity.
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108
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1934
The death of Christ himself did not straitwaies determine the Legal administration:
The death of christ himself did not straightways determine the Legal administration:
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108
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1935
for the Apostles and Believers did continue to observe them until such time as an higher discovery was made known within them,
for the Apostles and Believers did continue to observe them until such time as an higher discovery was made known within them,
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1936
and even then when an higher discovery was made known unto them, when they were perfectly under a Gospel state,
and even then when an higher discovery was made known unto them, when they were perfectly under a Gospel state,
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1937
yet had they but the first fruits of the spirit, and were in the dark in many things.
yet had they but the First fruits of the Spirit, and were in the dark in many things.
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108
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1938
Yea Saint Paul holds forth a state atteinable by the Saints which he himself came short of, Phil. 4. which John saw by the spirit of prophesie, Rev. 21.
Yea Saint Paul holds forth a state atteinable by the Saints which he himself Come short of, Philip 4. which John saw by the Spirit of prophesy, Rev. 21.
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108
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1939
And if any shall deny this new state, let us reason a little from concessions and grants,
And if any shall deny this new state, let us reason a little from concessions and grants,
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109
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1940
and see what the enjoiment of a Christian may amount to.
and see what the enjoyment of a Christian may amount to.
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1941
It is granted by all, and cannot be denied, that the letter of the word holds forth more glory then is yet attain'd,
It is granted by all, and cannot be denied, that the Letter of the word holds forth more glory then is yet attained,
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109
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1942
and that many prophesies are to be fulfilled relating to that glory of the Saints, among which that in the Revelations is one,
and that many prophecies Are to be fulfilled relating to that glory of the Saints, among which that in the Revelations is one,
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1943
as likewise that perfection is to be press'd after, Heb. 6. which certainly is more then uprightnesse;
as likewise that perfection is to be pressed After, Hebrew 6. which Certainly is more then uprightness;
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109
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1944
for the Apostle speaks to upright Saints.
for the Apostle speaks to upright Saints.
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1945
Now what this glory, these new heavens, this state of perfection, is the dispute and question of these daies, which to me is resolved thus.
Now what this glory, these new heavens, this state of perfection, is the dispute and question of these days, which to me is resolved thus.
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1946
That there is a glorious state of the Saints to be discovered in the last daies, consisting not in a fleshly paradise,
That there is a glorious state of the Saints to be discovered in the last days, consisting not in a fleshly paradise,
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1947
or material enjoiment, but in the true vision of God in the spirit and high light of heavenly glory.
or material enjoyment, but in the true vision of God in the Spirit and high Light of heavenly glory.
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1948
This state was the hope and joy of the Prophets, Apostles and other Christians who foresaw the day thereof.
This state was the hope and joy of the prophets, Apostles and other Christians who foresaw the day thereof.
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109
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1949
And well might it bee so, considering the many mysteries contein'd therein, which no other state can attein unto.
And well might it be so, considering the many Mysteres contained therein, which no other state can attain unto.
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109
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1950
For here the Christian sees all things in the light of God.
For Here the Christian sees all things in the Light of God.
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1951
Here is opened unchangeable glory, and essential will, perfect freedom, restitution of all things, heavenly rest.
Here is opened unchangeable glory, and essential will, perfect freedom, restitution of all things, heavenly rest.
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109
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1952
There man ceaseth, questions are resolved, union clear'd, and all expectations satisfied.
There man ceases, questions Are resolved, Union cleared, and all Expectations satisfied.
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109
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1953
And thus have you seen the first particular, wherein wee must deny our Religion, it is in relation to Ordinances, and Forms, and administrations.
And thus have you seen the First particular, wherein we must deny our Religion, it is in Relation to Ordinances, and Forms, and administrations.
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109
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1954
Secondly in the second place, we must deny our religion in respect of the Scriptures, so as to rest upon the letter,
Secondly in the second place, we must deny our Religion in respect of the Scriptures, so as to rest upon the Letter,
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1955
and to prefer it above the teaching of the spirit in it.
and to prefer it above the teaching of the Spirit in it.
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1956
Heare this all you that idolize Scripture so much, as to prefer those writings before the God of the Apostles and Prophets: it is very possible that a man may attain to the litteral knowledge of the Scriptures, and may speak largely of the history thereof,
Hear this all you that idolise Scripture so much, as to prefer those writings before the God of the Apostles and prophets: it is very possible that a man may attain to the literal knowledge of the Scriptures, and may speak largely of the history thereof,
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110
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1957
and draw conclusions, and raise many uses for the present support of a troubled soul, or for the restraining of lewd practises, and direction of a civil conversation;
and draw conclusions, and raise many uses for the present support of a troubled soul, or for the restraining of lewd practises, and direction of a civil Conversation;
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110
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1958
and yet they that speake, and they that heare, may be not only unacquainted with, but enemies to that spirit of truth;
and yet they that speak, and they that hear, may be not only unacquainted with, but enemies to that Spirit of truth;
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1959
by which those Prophets and Apostles write.
by which those prophets and Apostles write.
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1960
For it is not the Apostles writings, but the spirit that dwelleth in them, that did inspire their hearts, that gives life and peace to us all.
For it is not the Apostles writings, but the Spirit that dwells in them, that did inspire their hearts, that gives life and peace to us all.
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110
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1961
And therefore when the Prophets Isa. Jerem. and Ezekiel, spake what they saw from God, they spake Thus saith the Lord, out of experience of what they saw and felt;
And Therefore when the prophets Isaiah Jeremiah and Ezekielem, spoke what they saw from God, they spoke Thus Says the Lord, out of experience of what they saw and felt;
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1962
and they were call'd true Prophets. But when others rose up that spake their words & writings,
and they were called true prophets. But when Others rose up that spoke their words & writings,
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1963
and then applied them to another age and generation of men, saying, Thus saith the Lord, as the other did;
and then applied them to Another age and generation of men, saying, Thus Says the Lord, as the other did;
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1964
they were called false Prophets; because they had seen nothing themselves of God, but walked by the legs and saw by the eyes of the true Prophets. For God doth not threaten death to every city of every age of the world,
they were called false prophets; Because they had seen nothing themselves of God, but walked by the legs and saw by the eyes of the true prophets. For God does not threaten death to every City of every age of the world,
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1965
as to Sodom and Gomrorha; nei•her captivity to every people as he did to Israel under Nebuchadnezar in Babilon. Neither doth he promise victory,
as to Sodom and Gomrorha; nei•her captivity to every people as he did to Israel under Nebuchadnezzar in Babylon. Neither does he promise victory,
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1966
or deliverance to every army, or people, from enemies, as he did to Irsael in Jehosophats time. Now if any man.
or deliverance to every army, or people, from enemies, as he did to Israel in Jehosophats time. Now if any man.
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1967
speake and assures others of victory, when God purposes distruction;
speak and assures Others of victory, when God Purposes destruction;
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1968
or speakes destruction, when God purposes a victory, these men speake at randome, and though they speake the very words of the Scriptures, yet they speake not the mind of him that gives life,
or speaks destruction, when God Purposes a victory, these men speak At random, and though they speak the very words of the Scriptures, yet they speak not the mind of him that gives life,
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110
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1969
or destroyes, and so having seen nothing from him, they are to be reckoned among the false Pr•phets, they run before they are sent.
or Destroys, and so having seen nothing from him, they Are to be reckoned among the false Pr•phets, they run before they Are sent.
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110
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1970
A man may know the Scripture, and yet be an arch enemie to the God of the Scripture, as the Jewes were.
A man may know the Scripture, and yet be an arch enemy to the God of the Scripture, as the Jews were.
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110
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1971
They knew the writings of Moses, who writ of Jesus Christ; and yet they persecuted and killed Jesus Christ, because they knew him not.
They knew the writings of Moses, who writ of jesus christ; and yet they persecuted and killed jesus christ, Because they knew him not.
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1972
For if they had known him to have been of the power of God, they would not have kill'd him.
For if they had known him to have been of the power of God, they would not have killed him.
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110
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1973
And so many nowadayes do know Scripture, & yet may, & do persecute the spirit of the Scripture, through ignorance and unbeliefe.
And so many nowadays do know Scripture, & yet may, & do persecute the Spirit of the Scripture, through ignorance and unbelief.
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1974
Truely friends, it is not the knowledge of the Scripture onely, but the knowledge of the God of the Scripture, as God is pleased to make known himselfe by his mighty working in you, that gives life and peace to you.
Truly Friends, it is not the knowledge of the Scripture only, but the knowledge of the God of the Scripture, as God is pleased to make known himself by his mighty working in you, that gives life and peace to you.
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1975
If you know and speake Scripture, and can see nothing of God;
If you know and speak Scripture, and can see nothing of God;
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110
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1976
you are like Parrats, that speake the words of another, as you have been taught by humane education.
you Are like Parrots, that speak the words of Another, as you have been taught by humane education.
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1977
But if the same annointing or power of God dwel in you, as did appeare in the Prophets, and Apostles that writ;
But if the same anointing or power of God dwell in you, as did appear in the prophets, and Apostles that writ;
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1978
then you can see into that mistery of the Scripture; and so can speake the mind of the Scriptures; though you should never see, heare,
then you can see into that mystery of the Scripture; and so can speak the mind of the Scriptures; though you should never see, hear,
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110
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1979
nor read the Scripture from men.
nor read the Scripture from men.
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110
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1980
If your peace and comfort in God should onely remain with you, while you are either hearing,
If your peace and Comfort in God should only remain with you, while you Are either hearing,
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110
Image 91
1981
or reading Scriptures, or while you have any society of such as can speake and discourse thereof;
or reading Scriptures, or while you have any society of such as can speak and discourse thereof;
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110
Image 91
1982
and then find again that your peace and comfort is gone, when you are deprived by any occasion of that society of Saints, truely let me tell you, that though you prize and know the Scripture, yet there is a great strangeness betweene, you and the God of the Scripture. Many enjoy outward reading,
and then find again that your peace and Comfort is gone, when you Are deprived by any occasion of that society of Saints, truly let me tell you, that though you prize and know the Scripture, yet there is a great strangeness between, you and the God of the Scripture. Many enjoy outward reading,
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110
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1983
and hearing, and Saints Communion, and they are in peace, and they live in heaven as they conceive ▪ and it is a sweet life,
and hearing, and Saints Communion, and they Are in peace, and they live in heaven as they conceive ▪ and it is a sweet life,
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110
Image 91
1984
but it is not the life.
but it is not the life.
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110
Image 91
1985
For if the wisedom of God hedge up all these enjoyments with thornes, and leave these poor souls alone, (as it was Christs case, all forsooke him and fled,) why then here is your triall.
For if the Wisdom of God hedge up all these enjoyments with thorns, and leave these poor Souls alone, (as it was Christ case, all forsook him and fled,) why then Here is your trial.
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110
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1986
For when God hath denyed you the opportunities of hearing, reading, praying, and Saints fellowship; doth not your heart now looke for those helps, and mourn in their absence.
For when God hath denied you the opportunities of hearing, reading, praying, and Saints fellowship; does not your heart now look for those helps, and mourn in their absence.
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110
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1987
If it be so with you, (as I know it is with you) then where is your knowledge, experience,
If it be so with you, (as I know it is with you) then where is your knowledge, experience,
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110
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1988
and peace, in and with God? It shewes plainly that at such a time we suck'd refreshment:
and peace, in and with God? It shows plainly that At such a time we sucked refreshment:
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110
Image 91
1989
from the creatures brests, but not from God.
from the creatures breasts, but not from God.
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110
Image 91
1990
We are now come to the •ast particular, in respect of which we must deny our religion,
We Are now come to the •ast particular, in respect of which we must deny our Religion,
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111
Image 91
1991
and that is in respect of the Author of it, our blessed Saviour. And herein we must first deny all false Christs;
and that is in respect of the Author of it, our blessed Saviour. And herein we must First deny all false Christ;
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111
Image 91
1992
secondly all false opinions of the true Christ; thirdly, we must deny but in a Christian qualified sence, even the true Christ himselfe.
secondly all false opinions of the true christ; Thirdly, we must deny but in a Christian qualified sense, even the true christ himself.
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111
Image 91
1993
First then we must deny all false Christs, you will find false Christs coming with signes and wonders Matt: 24. 24. For there shall arise false Christs,
First then we must deny all false Christ, you will find false Christ coming with Signs and wonders Matt: 24. 24. For there shall arise false Christ,
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(8) sermon (DIV1)
111
Image 91
1994
and false Prophets, and shall shew great signes and wonders, insomuch that (if it were possible) they shall deceive the very elect. and false prophets, and shall show great Signs and wonders, insomuch that (if it were possible) they shall deceive the very elect.
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111
Image 91
1995
You shall have Christs to do what you desire;
You shall have Christ to do what you desire;
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111
Image 91
1996
Christs to shew you signes and wonders, as you gape after, but they shall be false Christs;
Christ to show you Signs and wonders, as you gape After, but they shall be false Christ;
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111
Image 91
1997
and this shall be your judgement.
and this shall be your judgement.
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111
Image 91
1998
God in judgement hath false Christs for false Seekers, false Inquirers. This is the plague of the flesh, it shall have what it doth desire, one that will open Scriptures, do mighty miracles, shew great gifts,
God in judgement hath false Christ for false Seekers, false Inquirers. This is the plague of the Flesh, it shall have what it does desire, one that will open Scriptures, do mighty Miracles, show great Gifts,
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111
Image 91
1999
and yet all this is but a false Christ, and the very elect, so far as is possible, shall be deceived therewith.
and yet all this is but a false christ, and the very elect, so Far as is possible, shall be deceived therewith.
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111
Image 91
2000
Therefore let it be our speciall care to deny these false Christs, most especially in these antichristian times wherein we live;
Therefore let it be our special care to deny these false Christ, most especially in these Antichristian times wherein we live;
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111
Image 91
2001
in which you shall have Christs come upon you more then you would have. If you go into the desert there is Christ;
in which you shall have Christ come upon you more then you would have. If you go into the desert there is christ;
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111
Image 91
2002
if into the city there's Christ;
if into the City there's christ;
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111
Image 91
2003
some shall say lo here, others lo there, you shall have false Christs every where, a false spirit, a false resurrection, a false glory, a false god, continually offering themselves unto you; lo here, lo there.
Some shall say lo Here, Others lo there, you shall have false Christ every where, a false Spirit, a false resurrection, a false glory, a false god, continually offering themselves unto you; lo Here, lo there.
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111
Image 91
2004
Such excellent glorious high ravishing, wonderfull discoveries of spirituall things, that they shall say plainly to you I am Christ.
Such excellent glorious high ravishing, wonderful discoveries of spiritual things, that they shall say plainly to you I am christ.
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111
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2005
Such things so far excelling all that ever you have known, so heavenly, so glorious, as thereby you shall be able to say with open face, here is Christ.
Such things so Far excelling all that ever you have known, so heavenly, so glorious, as thereby you shall be able to say with open face, Here is christ.
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111
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2006
You shal have a light above men and Angels, and ye• all this shall b• but a delusion.
You shall have a Light above men and Angels, and ye• all this shall b• but a delusion.
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111
Image 91
2007
I suppose you are not acquainted with this as yet;
I suppose you Are not acquainted with this as yet;
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111
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2008
but you shall have •uch glorious discoveries, in such illustrious brightnesse, majesty and authority, that shall absolutely say in you, I am the Christ: I am the Lord;
but you shall have •uch glorious discoveries, in such illustrious brightness, majesty and Authority, that shall absolutely say in you, I am the christ: I am the Lord;
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111
Image 91
2009
I am the Son of the living God.
I am the Son of the living God.
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111
Image 91
2010
In Fzekiel 28. 2. There's a type of the false appearance of God in the world;
In Fzekiel 28. 2. There's a type of the false appearance of God in the world;
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111
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2011
— Because thine heart is listed up, and thou haist said, I am a God, I sit in the seat of God, in the midd'st of the seas:
— Because thine heart is listed up, and thou haist said, I am a God, I fit in the seat of God, in the midst of the Seas:
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111
Image 91
2012
yet thou art a man and not God, though thou set thine heart as the heart of God. yet thou art a man and not God, though thou Set thine heart as the heart of God.
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111
Image 91
2013
You shall be so enlarged in understanding, that you shall thinke your selves wiser then Daniel, that you shall see through all the mysterie of Daniel, through all the darke prophesies of Daniel, as a clear thing;
You shall be so enlarged in understanding, that you shall think your selves Wiser then daniel, that you shall see through all the mystery of daniel, through all the dark prophecies of daniel, as a clear thing;
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111
Image 91
2014
yet there will be a false Christ, an antichrist under all this:
yet there will be a false christ, an antichrist under all this:
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111
Image 91
2015
go not after, saith our Saviour Luke. 17. 23. And they shall say to you, see here, or see there: go not After, Says our Saviour Lycia. 17. 23. And they shall say to you, see Here, or see there:
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111
Image 91
2016
go not after them, nor follow them. go not After them, nor follow them.
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111
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2017
Such appearances will present themselves unto you, and invite you to the discovery, and clear understanding of the darke places of Scripture, but saith God, follow them not;
Such appearances will present themselves unto you, and invite you to the discovery, and clear understanding of the dark places of Scripture, but Says God, follow them not;
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111
Image 91
2018
They are such as if it were possible, they should deceive the very elect. They Are such as if it were possible, they should deceive the very elect.
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111
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2019
Now in the second place, as we must deny all false Christs, so we must likewise deny all false opinions of the true Christ.
Now in the second place, as we must deny all false Christ, so we must likewise deny all false opinions of the true christ.
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112
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2020
To this purpose is that, Matt: 24. 23. Then if any man shall say unto you,
To this purpose is that, Matt: 24. 23. Then if any man shall say unto you,
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112
Image 91
2021
Lo here is Christ, or there: beleeve it not. Lo Here is christ, or there: believe it not.
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112
Image 91
2022
The sum is this, Christ will be spoken by no man, no man will be able to speake Christ, to say here is Christ;
The sum is this, christ will be spoken by no man, no man will be able to speak christ, to say Here is christ;
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112
Image 91
2023
Christ will be understood and known by no man;
christ will be understood and known by no man;
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112
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2024
while we are men we cannot understand and know Christ, till we are raised up in Christ, we understand not Christ.
while we Are men we cannot understand and know christ, till we Are raised up in christ, we understand not christ.
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112
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2025
None but Christ can speake Christ, non but Christ, can declare Christ.
None but christ can speak christ, non but christ, can declare christ.
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112
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2026
It is not the Kingdome of God if man be able to declare it, and utter it.
It is not the Kingdom of God if man be able to declare it, and utter it.
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112
Image 91
2027
Let no man say lo here, or lo there. This is the wretchednesse of man to be something in himselfe, to take part himselfe,
Let no man say lo Here, or lo there. This is the wretchedness of man to be something in himself, to take part himself,
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112
Image 91
2028
and to give part to Christ;
and to give part to christ;
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2029
or to say here I am when he is not, or this is Christ when it is not Christ.
or to say Here I am when he is not, or this is christ when it is not christ.
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112
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2030
It is the speech of some, I am in Christ, and Christ in me.
It is the speech of Some, I am in christ, and christ in me.
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112
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2031
He is in spiritual things, he is in preaching, and in praying, but he is not in outward things.
He is in spiritual things, he is in preaching, and in praying, but he is not in outward things.
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112
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2032
Lo here he is, when I am wrapt up in heavenly enjoyments, but when I am in my businesse, in my calling, I cannot say he is here ▪ This voice is the same with that in Luke: 17. 21. Neither shall they say, Lo here, or lo there:
Lo Here he is, when I am wrapped up in heavenly enjoyments, but when I am in my business, in my calling, I cannot say he is Here ▪ This voice is the same with that in Lycia: 17. 21. Neither shall they say, Lo Here, or lo there:
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112
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2033
for behold the kingdome of God is within you. for behold the Kingdom of God is within you.
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112
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2034
Lo here is Christ, and there is Christ, and here he is not, and there he is not.
Lo Here is christ, and there is christ, and Here he is not, and there he is not.
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2035
To shut Christ out of any place, out of any thing, these are false opinions of Christ.
To shut christ out of any place, out of any thing, these Are false opinions of christ.
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112
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2036
This is the wickednesse of man to exclude or include Christ, to make him be one where and not another where.
This is the wickedness of man to exclude or include christ, to make him be one where and not Another where.
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112
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2037
For Christ is weaknesse as well as strength, darknesse as well as light, Christ in me, Christ in all.
For christ is weakness as well as strength, darkness as well as Light, christ in me, christ in all.
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112
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2038
The Lord in triumph, the Lord crucified ▪ the Lord exalting, the Lord humbling, the Lord in life, the Lord in death, the Lord here blessing, the Lord there cursing, this is Christ.
The Lord in triumph, the Lord Crucified ▪ the Lord exalting, the Lord humbling, the Lord in life, the Lord in death, the Lord Here blessing, the Lord there cursing, this is christ.
dt n1 p-acp n1, dt n1 vvd ▪ dt n1 vvg, dt n1 vvg, dt n1 p-acp n1, dt n1 p-acp n1, dt n1 av vvg, dt n1 a-acp vvg, d vbz np1.
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2039
If you cannot see him in one thing as well as in another, in wicked men as well as in good men, you cannot see him at all.
If you cannot see him in one thing as well as in Another, in wicked men as well as in good men, you cannot see him At all.
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112
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2040
Here's the narrownesse of the heart of every man (a sensible creature, full of observation and his own reason) saying,
Here's the narrowness of the heart of every man (a sensible creature, full of observation and his own reason) saying,
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112
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2041
Lo here is Christ, lo there is Christ; here he is not, there he is not, narrowing of him in their own observation:
Lo Here is christ, lo there is christ; Here he is not, there he is not, narrowing of him in their own observation:
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112
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2042
hee is in me when I am so qualified, and he is not in me when I am not so qualified;
he is in me when I am so qualified, and he is not in me when I am not so qualified;
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112
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2043
not knowing that hee is in some trampled on under the feet of his enemies, and yet there in glorie.
not knowing that he is in Some trampled on under the feet of his enemies, and yet there in glory.
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In some he is at the top, in some he is at the bottom, in some withering, in some bringing forth fruit;
In Some he is At the top, in Some he is At the bottom, in Some withering, in Some bringing forth fruit;
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in some sweetening and moderateing their natures, in som letting forth wrath and enmitie.
in Some sweetening and moderateing their nature's, in Some letting forth wrath and enmity.
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In the third place, as we must denie all false Christs, and all false opinions of the true Christ,
In the third place, as we must deny all false Christ, and all false opinions of the true christ,
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so thirdly must we deny, but in a Christian qualified sence, even the true Christ himself. As thus for instance:
so Thirdly must we deny, but in a Christian qualified sense, even the true christ himself. As thus for instance:
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The Saints and children of God shall not enjoy Christ, till they have denied Christ, and rejected him.
The Saints and children of God shall not enjoy christ, till they have denied christ, and rejected him.
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You must forsake him, and leave him, and be Pharisees, and persecute him before you can be crown'd with him;
You must forsake him, and leave him, and be Pharisees, and persecute him before you can be crowned with him;
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that which is in a high degree malignity in the Pharisees, is in a less degree in the Disciples; the Pharisees killing,
that which is in a high degree malignity in the Pharisees, is in a less degree in the Disciples; the Pharisees killing,
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and the Disciples departing, it's all flesh, man-weaknesse and ignorance. Before any man see the kingdome of God he must first reject it.
and the Disciples departing, it's all Flesh, man-weaknesse and ignorance. Before any man see the Kingdom of God he must First reject it.
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Yee shall be offended at Christ, you shall stumble and fall, and reject him before you find him.
Ye shall be offended At christ, you shall Stumble and fallen, and reject him before you find him.
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You shall never be acquainted with Christ till you have denied him, and murthered him.
You shall never be acquainted with christ till you have denied him, and murdered him.
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I know you are ready to say, What must we be guilty of this wickedness? is there such wretchednesse in the heart of man to do thus? Thus speaks the flesh;
I know you Are ready to say, What must we be guilty of this wickedness? is there such wretchedness in the heart of man to do thus? Thus speaks the Flesh;
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but th•s saith the Lord, the Son of man must suffer many things from this generation.
but th•s Says the Lord, the Son of man must suffer many things from this generation.
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Christ must suffer by some, and be rejected by others: Some are so wicked as to kill him, others so unbelieving as to forsake him;
christ must suffer by Some, and be rejected by Others: some Are so wicked as to kill him, Others so unbelieving as to forsake him;
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some revile him, others shake their heads, and cannot tell what to think of him:
Some revile him, Others shake their Heads, and cannot tell what to think of him:
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some crie out violently against him, others are not able to speak a word son him;
Some cry out violently against him, Others Are not able to speak a word son him;
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you shall never see the Lord, till you can say, This is he whom I have denied, this is he whom I have pierced, this is hee whom I have reviled and hated.
you shall never see the Lord, till you can say, This is he whom I have denied, this is he whom I have pierced, this is he whom I have reviled and hated.
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Thus speaks Christ, if you stand upon terms and say, What wee crucifie Christ? God forbid:
Thus speaks christ, if you stand upon terms and say, What we crucify christ? God forbid:
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what we that are his own people, Jews and Disciples; we that are his own dear children,
what we that Are his own people, jews and Disciples; we that Are his own dear children,
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and shall be saved by him? To whom Christ will say, if I suffer not by you, I will not be a deliverer to you;
and shall be saved by him? To whom christ will say, if I suffer not by you, I will not be a deliverer to you;
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I will save none but those that kill me. If you will not own that you have slain me, you shall not enjoy me:
I will save none but those that kill me. If you will not own that you have slave me, you shall not enjoy me:
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you shall never eat my flesh and drink my blood, unlesse you slay my flesh and spill my blood.
you shall never eat my Flesh and drink my blood, unless you slay my Flesh and spill my blood.
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Jesus Christ suffers by all men, which is clear in this, that in all yee have, in all that yee do, in all that yee are, in all that yee speak, nothing is free from the blood of Jesus; nothing that you do, speak, jesus christ suffers by all men, which is clear in this, that in all ye have, in all that ye do, in all that ye Are, in all that ye speak, nothing is free from the blood of jesus; nothing that you do, speak,
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or act, in the highest, devoutest and most glorious way, is any thing else but murther and blood, killing the Lord of life.
or act, in the highest, devoutest and most glorious Way, is any thing Else but murder and blood, killing the Lord of life.
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Yea it is necessary he must suffer by you, he will not finde a throne in you till he hath found a grave in you, hee will not be rais'd in you till hee hath been dead and buried in you.
Yea it is necessary he must suffer by you, he will not find a throne in you till he hath found a grave in you, he will not be raised in you till he hath been dead and buried in you.
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You shall never see him in the Resurrection, till you see him kill'd, and then hee will rise again in your hearts, with healing in his wings, to your everlasting joy and comfort.
You shall never see him in the Resurrection, till you see him killed, and then he will rise again in your hearts, with healing in his wings, to your everlasting joy and Comfort.
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Then secondly we must deny Christ according to the ministration of the flesh, according to the historie,
Then secondly we must deny christ according to the ministration of the Flesh, according to the history,
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and the reason is, because that the whole historie of Christ will profit you nothing,
and the reason is, Because that the Whole history of christ will profit you nothing,
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nor all that you know, except you finde experimentally the same things done in you by the Spirit.
nor all that you know, except you find experimentally the same things done in you by the Spirit.
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I beseech you therefore be not offended when as we say, that Christ according to the history of him onely,
I beseech you Therefore be not offended when as we say, that christ according to the history of him only,
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and according to his ministration in the flesh, is but a form in which God doth appear to us,
and according to his ministration in the Flesh, is but a from in which God does appear to us,
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and in which God doth give us a map of salvation;
and in which God does give us a map of salvation;
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thou knowest it not to be thy real salvation, except it be revealed within thee by the Spirit.
thou Knowest it not to be thy real salvation, except it be revealed within thee by the Spirit.
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Jesus Christ is called the image of the invisible God.
jesus christ is called the image of the invisible God.
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God comes forth to be seen in the flesh of Christ as in an image, it is not the naked appearance of God,
God comes forth to be seen in the Flesh of christ as in an image, it is not the naked appearance of God,
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but it is an image or representation of God.
but it is an image or representation of God.
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Now wee know the image serves in the absence of the lively face of the living person,
Now we know the image serves in the absence of the lively face of the living person,
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and so do all these same transactions of Jesus Christ, they serve till the kingdom of God become to us in the spirit.
and so do all these same transactions of jesus christ, they serve till the Kingdom of God become to us in the Spirit.
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And therefore as Christ said, wee may be bold to say after him, The flesh profiteth nothing. If you onely know Christ as dying and rising without you, it will profit you nothing,
And Therefore as christ said, we may be bold to say After him, The Flesh profiteth nothing. If you only know christ as dying and rising without you, it will profit you nothing,
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unlesse you know him as dying and rising within you.
unless you know him as dying and rising within you.
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Any man is capable of remembring the storie of Christ, and rehearsing it if hee have but common reason,
Any man is capable of remembering the story of christ, and rehearsing it if he have but Common reason,
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and can say as well as another that Christ died for him, and can throw himself upon Christ,
and can say as well as Another that christ died for him, and can throw himself upon christ,
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and can hang upon Christ, this is not faith, this is not salvation; for saith James, Faith without works is dead:
and can hang upon christ, this is not faith, this is not salvation; for Says James, Faith without works is dead:
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and Rom. 8. 2. For the law of the Spirit of life in Christ Jesus, hath ` made me free from the law of sin and death:
and Rom. 8. 2. For the law of the Spirit of life in christ jesus, hath ` made me free from the law of since and death:
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he doth not say that such a proposition or text of the Gospel did set him free;
he does not say that such a proposition or text of the Gospel did Set him free;
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he doth not say, that the hearing that Christ died for the sins of men doth set him free. No:
he does not say, that the hearing that christ died for the Sins of men does Set him free. No:
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there was the Spirit of life in Christ, as well as the law or letter, it is that entails life upon Christ and his seed.
there was the Spirit of life in christ, as well as the law or Letter, it is that entails life upon christ and his seed.
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There is an outward Covenant, and there is an inward Spirit:
There is an outward Covenant, and there is an inward Spirit:
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The outward Covenant is this, I will be thy God, and the God of thy seed:
The outward Covenant is this, I will be thy God, and the God of thy seed:
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and may not any man pretend to be in this Covenant, of this seed? do not thousands professe themselvs to be so? Do not thousands in the world say, Lord, Lord, Lord,
and may not any man pretend to be in this Covenant, of this seed? do not thousands profess themselves to be so? Do not thousands in the world say, Lord, Lord, Lord,
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and presse to enter into heaven? We cannot put a difference betwixt one or other except we know this truth:
and press to enter into heaven? We cannot put a difference betwixt one or other except we know this truth:
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for they say they are within the Covenant, and of Christs seed:
for they say they Are within the Covenant, and of Christ seed:
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and what hold they forth for this, they hold forth the confession of Christ, and say that he died for their sin, and rose for their justification;
and what hold they forth for this, they hold forth the Confessi of christ, and say that he died for their since, and rose for their justification;
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and this they believe, and upon this they lay their souls for salvation.
and this they believe, and upon this they lay their Souls for salvation.
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May not the veriest hypocrite do so as well as the truest Saint? but here's that which puts the difference,
May not the veriest hypocrite do so as well as the Truest Saint? but here's that which puts the difference,
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when the spirit of Christ brings this Covenant to the heart of a poor creature,
when the Spirit of christ brings this Covenant to the heart of a poor creature,
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when the Spirit of Adoption, the Spirit of son-ship, revealing God as our Father, revealing God in Union with us, our righteousnesse,
when the Spirit of Adoption, the Spirit of sonship, revealing God as our Father, revealing God in union with us, our righteousness,
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& our strength, hee doth indeed seal us to the day of Redemption; he sets apart Christs sheep, and this distinguisheth them from the other.
& our strength, he does indeed seal us to the day of Redemption; he sets apart Christ sheep, and this Distinguisheth them from the other.
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So that if you lay salvation upon an historical Christ, you'l be deceived.
So that if you lay salvation upon an historical christ, You'll be deceived.
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If you would have that in which you may confide, you must have Christ revealed in you in the Spirit;
If you would have that in which you may confide, you must have christ revealed in you in the Spirit;
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you must have the same Spirit of Faith that was in Christ, and the same spirit of power that wrought in him:
you must have the same Spirit of Faith that was in christ, and the same Spirit of power that wrought in him:
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you must have the same eternal spirit, by which you must offer up your bodies, offer up your flesh to God as a sacrifice;
you must have the same Eternal Spirit, by which you must offer up your bodies, offer up your Flesh to God as a sacrifice;
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yea your selves, and your own righteousnesse; this is true salvation, this is salvation manifested unto life.
yea your selves, and your own righteousness; this is true salvation, this is salvation manifested unto life.
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To make this yet more clear I shal shew you the difference between Christ in the flesh, and Christ in the Saints;
To make this yet more clear I shall show you the difference between christ in the Flesh, and christ in the Saints;
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between that work of God within us, and that work of God in Christ; the latter is the truth of the former:
between that work of God within us, and that work of God in christ; the latter is the truth of the former:
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Sanctifiethem through thy truth, Joh. 17. 17. that is, do thou act those things really in them, which are done in a figure for them upon mee: there is the truth.Sanctifiethem through thy truth, John 17. 17. that is, do thou act those things really in them, which Are done in a figure for them upon me: there is the truth.
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I desire to clear this to you by some familiar experience.
I desire to clear this to you by Some familiar experience.
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You know that Jesus Christ is said to die for our sins, and rise for our justification.
You know that jesus christ is said to die for our Sins, and rise for our justification.
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Here is now Christ in the flesh, here is his ministration.
Here is now christ in the Flesh, Here is his ministration.
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Why now hereupon salvation is preach'd to men, and they are told that God is reconciled,
Why now hereupon salvation is preached to men, and they Are told that God is reconciled,
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for he hath sent his Son; there is nothing to be done, God is reconciled, his justice satitfied, onely believ. Here is the outward difpensation.
for he hath sent his Son; there is nothing to be done, God is reconciled, his Justice satitfied, only believe. Here is the outward difpensation.
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But now a poor soul, notwithstanding all this, lies under the guilt and weight of sin, whereby he cannot believe,
But now a poor soul, notwithstanding all this, lies under the guilt and weight of since, whereby he cannot believe,
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or take comfort in these glad tidings.
or take Comfort in these glad tidings.
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Do you not see that there is need of another ministration? Is there not need of the Law of the Spirit of life in Christ Jesus, as well as the proposition of the Gospel. You come and shew a poor soul the proposition of the Gospel, that whosoever believeth in Christ shall have eternal life.
Do you not see that there is need of Another ministration? Is there not need of the Law of the Spirit of life in christ jesus, as well as the proposition of the Gospel. You come and show a poor soul the proposition of the Gospel, that whosoever Believeth in christ shall have Eternal life.
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Yet all this while the poor soul lies dead;
Yet all this while the poor soul lies dead;
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till not onely the letter, but the spirit of the Gospel comes and appears to him;
till not only the Letter, but the Spirit of the Gospel comes and appears to him;
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till Christ appears not onely in his first Court, that is his own flesh, or the letter of the Gospel,
till christ appears not only in his First Court, that is his own Flesh, or the Letter of the Gospel,
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but the inmost place of all, that is, in this man's conscience.
but the inmost place of all, that is, in this Man's conscience.
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For wee may allude to Heb. 9. 24. That Christ is not entred into the holy places made with hands, which are the figures of the true,
For we may allude to Hebrew 9. 24. That christ is not entered into the holy places made with hands, which Are the figures of the true,
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but into heaven it self, now to appear in the presence of God for us. These words are spoke figuratively.but into heaven it self, now to appear in the presence of God for us. These words Are spoke figuratively.
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It is true he went visibly into heaven, that is a place remote from their sight, a cloud received him out of their sight.
It is true he went visibly into heaven, that is a place remote from their sighed, a cloud received him out of their sighed.
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The true heaven, and that heaven where Christ doth appeare to the comfort and releife of a poor soul;
The true heaven, and that heaven where christ does appear to the Comfort and relief of a poor soul;
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is the conscience of a poor sinner, and that is called heaven, because as heaven is the place of God;
is the conscience of a poor sinner, and that is called heaven, Because as heaven is the place of God;
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so is the heart of man. He is sayd •o be the searcher of the heart, God sits there and wounds,
so is the heart of man. He is said •o be the searcher of the heart, God sits there and wounds,
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and heales there, that is God's true place. It is not in the understanding of a man in the Notions there;
and heals there, that is God's true place. It is not in the understanding of a man in the Notions there;
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but it is in the heart of man, there it is gone. Christ in the spirit is in the heart of his people, that is Christs place,
but it is in the heart of man, there it is gone. christ in the Spirit is in the heart of his people, that is Christ place,
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and there it is that Christ Jesus speakes a word for a poor soul ▪ there it is, that Christ Jesus sits as King in our conscience.
and there it is that christ jesus speaks a word for a poor soul ▪ there it is, that christ jesus sits as King in our conscience.
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Christ may offer himself long enough in the letter, in the history of the Gospel;
christ may offer himself long enough in the Letter, in the history of the Gospel;
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but if he appeare not in the spirit, and sit in our consciences to quiet them;
but if he appear not in the Spirit, and fit in our Consciences to quiet them;
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we shall never have any true understanding of the word.
we shall never have any true understanding of the word.
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Now for this reason I shall desire you to looke within your selves, and I make no question but if you do wait upon God without prejudicate spirits;
Now for this reason I shall desire you to look within your selves, and I make no question but if you do wait upon God without prejudicate spirits;
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he will clear this truth unto you.
he will clear this truth unto you.
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And now while I come to some application of this truth, I shall desire you in the feare of God not to mistake me.
And now while I come to Some application of this truth, I shall desire you in the Fear of God not to mistake me.
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Let us take heed of idolizing even the humanity of Jesus Christ himselfe, of idolizing his doings and his sufferings.
Let us take heed of idolizing even the humanity of jesus christ himself, of idolizing his doings and his sufferings.
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We see God through these doings and sufferings of Jesus Christ as through a glasse:
We see God through these doings and sufferings of jesus christ as through a glass:
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but it is not blasphemie to say, that a believer may come to see a love born unto him above and before the manifestation of it in the sufferings of Jesus Christ;
but it is not blasphemy to say, that a believer may come to see a love born unto him above and before the manifestation of it in the sufferings of jesus christ;
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he may see it in God himself, though by Christ.
he may see it in God himself, though by christ.
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Do not think you know so much as you need to know in knowing the flesh of Christ, in knowing the man Christ Jesus;
Do not think you know so much as you need to know in knowing the Flesh of christ, in knowing the man christ jesus;
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for unlesse you know God in his appearance, under that form you mistake Christ, and make him an Idol. I am nothing saith Christ;
for unless you know God in his appearance, under that from you mistake christ, and make him an Idol. I am nothing Says christ;
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and hee that sends is greater then he that is sent ▪ If God be greater then Christ,
and he that sends is greater then he that is sent ▪ If God be greater then christ,
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then Christ himselfe is but a medium through which you come to be acquainted with God,
then christ himself is but a medium through which you come to be acquainted with God,
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and in which you must not rest.
and in which you must not rest.
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Take heed of being offended when you shall hear such like doctrine as this, that the sufferings of Christ for us were as it were but a parable in which God spake to us;
Take heed of being offended when you shall hear such like Doctrine as this, that the sufferings of christ for us were as it were but a parable in which God spoke to us;
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and that God's heart was not set upon the having of a little blood for the sins of the people,
and that God's heart was not Set upon the having of a little blood for the Sins of the people,
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but that herein he premeditately (if wee look upon it in the original contrivance) would commend his love to us,
but that herein he premeditately (if we look upon it in the original contrivance) would commend his love to us,
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and herein (if we relate to the lapsed estate of man) he considers us poor creatures as we are,
and herein (if we relate to the lapsed estate of man) he considers us poor creatures as we Are,
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and speakes to our childishnesse and weaknesse, who being made under such a Law, and having incurr'd the curse, could not see how there could be a reconciliation without blood-shedding.
and speaks to our childishness and weakness, who being made under such a Law, and having incurred the curse, could not see how there could be a reconciliation without bloodshedding.
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Be not offended when you hear that there is a greater work done by the Spirit in the Saints,
Be not offended when you hear that there is a greater work done by the Spirit in the Saints,
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then was the offering up the flesh of Christ.
then was the offering up the Flesh of christ.
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That there is a greater sacrifice offered up to God, when as the old Adam, man's own righteousnesse and strength is crucified and offered up to God;
That there is a greater sacrifice offered up to God, when as the old Adam, Man's own righteousness and strength is Crucified and offered up to God;
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I say a greater sacrifice then the sacrificing of the flesh of Christ himself, if you take the flesh of Christ without the mysterie.
I say a greater sacrifice then the sacrificing of the Flesh of christ himself, if you take the Flesh of christ without the mystery.
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For that sacrifice was indeed the root as well as the figure of this sacrifice.
For that sacrifice was indeed the root as well as the figure of this sacrifice.
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And in the second place, if so be you need to bee warn'd of idolizing the humanitie of Christ, much more of idolizing other forms.
And in the second place, if so be you need to be warned of idolizing the humanity of christ, much more of idolizing other forms.
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There are two sort of forms wherein God appears to the world.
There Are two sort of forms wherein God appears to the world.
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There is the humanitie of Christ, which is the highest and most immediate form and appearance of God;
There is the humanity of christ, which is the highest and most immediate from and appearance of God;
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and there are ordinances in which God appears as it were at the second hand, and by reflection;
and there Are ordinances in which God appears as it were At the second hand, and by reflection;
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as when the Sun appears by the Rainbow, or when it makes another Sun like its self in a watery cloud, which is but the Sun by reflection:
as when the Sun appears by the Rainbow, or when it makes Another Sun like its self in a watery cloud, which is but the Sun by reflection:
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so Ordinances are but the shadow as it were of the image;
so Ordinances Are but the shadow as it were of the image;
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and thus Christ is the image of the Father, but Ordinances are but shadows of that image;
and thus christ is the image of the Father, but Ordinances Are but shadows of that image;
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therefore take heed of idolizing Formes. Your interest lies in knowing the Father, not in knowing any Form whatever.
Therefore take heed of idolizing Forms. Your Interest lies in knowing the Father, not in knowing any From whatever.
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And take heed of censuring and judging spiritual discoveries; take heed of beeing offended, if we say there is an higher thing then Ordinances,
And take heed of censuring and judging spiritual discoveries; take heed of being offended, if we say there is an higher thing then Ordinances,
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then Fasting and Praying, yea then Believing too;
then Fasting and Praying, yea then Believing too;
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and that is, seeing the Father, and knowing the Father without a Form, manifesting and revealing himself in his own immediate light.
and that is, seeing the Father, and knowing the Father without a From, manifesting and revealing himself in his own immediate Light.
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Now by the by, let me give you this necessary caution;
Now by the by, let me give you this necessary caution;
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let no man think that there is no use of Christ, and no use of prayer, and preaching, and other Ordinances.
let no man think that there is no use of christ, and no use of prayer, and preaching, and other Ordinances.
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No, this cannot be infer'd from the Doctrine, this onely may be infer'd that this is not that glorious rest, where a Christian is to sit down.
No, this cannot be inferred from the Doctrine, this only may be inferred that this is not that glorious rest, where a Christian is to fit down.
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Formes are but helps, and God doth by Formes, bring us to know himselfe without a Forme:
Forms Are but helps, and God does by Forms, bring us to know himself without a Form:
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and no man knowes the Father, but he that knowes him by Christ whom he did send,
and no man knows the Father, but he that knows him by christ whom he did send,
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therefore you cannot cast away those Formes; the Scriptures will last so long as there is ought of them to be fulfill'd.
Therefore you cannot cast away those Forms; the Scriptures will last so long as there is ought of them to be fulfilled.
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But that which we are contending towards in all these meanes is the knowing of the Father; and then we shall see that simplicity and unity that is in the truth,
But that which we Are contending towards in all these means is the knowing of the Father; and then we shall see that simplicity and unity that is in the truth,
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then we shall see all those knots loosed, and darke waies opened;
then we shall see all those knots loosed, and dark ways opened;
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then we shall see that all those things of Christ coming, and dying and suffering for us, were but as it were parables.
then we shall see that all those things of christ coming, and dying and suffering for us, were but as it were parables.
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Now this is the sum of the Gospel, that God loves believers, and is their righteousnesse,
Now this is the sum of the Gospel, that God loves believers, and is their righteousness,
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and their strength, and love, and faith;
and their strength, and love, and faith;
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and all not thus resolved into the Father, is but a parable that doth cloud the Father. They were not ordained to cloud the Father, but they do through our weaknesse cloud the Father from us.
and all not thus resolved into the Father, is but a parable that does cloud the Father. They were not ordained to cloud the Father, but they do through our weakness cloud the Father from us.
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They were ordain'd that they might insinuate and convey according to our capacities the knowledg of the Father into us.
They were ordained that they might insinuate and convey according to our capacities the knowledge of the Father into us.
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But as I said before, in all Formes there is weaknesse, and Formes shall be done away,
But as I said before, in all Forms there is weakness, and Forms shall be done away,
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as time hastens to be no more, and then God shall be all in all.
as time hastens to be no more, and then God shall be all in all.
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I have already brought you up four of those five staires or degrees of Christian Selfe-denyall: there remaines onely the last, the Deniall of our salvation and heaven it's selfe for Christ, of which but in a word.
I have already brought you up four of those five stairs or Degrees of Christian Self-denial: there remains only the last, the Denial of our salvation and heaven it's self for christ, of which but in a word.
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Oh what a stirre there is with Christians to resigne up a few lusts to God! which notwithstanding they know,
O what a stir there is with Christians to resign up a few Lustiest to God! which notwithstanding they know,
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and sensibly feel, that it is their greatest happinesse to part with, and yet how far are they from attaining even this also;
and sensibly feel, that it is their greatest happiness to part with, and yet how Far Are they from attaining even this also;
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but who in this Nation dares resigne up his righteousnesse in Christ, and go and lie in the grave with the wicked? It is no very easie taske with Christians to give up themselves to God at present for him to do what he will with them;
but who in this nation dares resign up his righteousness in christ, and go and lie in the grave with the wicked? It is no very easy task with Christians to give up themselves to God At present for him to do what he will with them;
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so he will bring them to heaven at the last.
so he will bring them to heaven At the last.
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Thou can'st trust God, O Christian, in this present appearance of God to thee, as a Saviour of thee:
Thou Canst trust God, Oh Christian, in this present appearance of God to thee, as a Saviour of thee:
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thou can'st love this sweetnesse, kindnesse, grace and goodnesse of his to thee; thou can'st give up thy selfe to him to do what he will with thee,
thou Canst love this sweetness, kindness, grace and Goodness of his to thee; thou Canst give up thy self to him to do what he will with thee,
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so hee he will bring thee to this salvation; this thou hast attain'd to in some good measure, with much difficulty and striving:
so he he will bring thee to this salvation; this thou hast attained to in Some good measure, with much difficulty and striving:
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but who dares say unto God, take me and throw me into hell, and let me lit there till I fall in love with it for thy sake, till I come to know and feel thee there, till I can embrace thee and hugg thee there,
but who dares say unto God, take me and throw me into hell, and let me lit there till I fallen in love with it for thy sake, till I come to know and feel thee there, till I can embrace thee and hug thee there,
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and fall in love with thee there, and be able to enjoy thee in the mid'st of those everlasting torments? Ah miserable is that man that is afraid of hell,
and fallen in love with thee there, and be able to enjoy thee in the midst of those everlasting torments? Ah miserable is that man that is afraid of hell,
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and is fain to court God to free him from hell, and to crosse and deny himselfe for feare of being in danger of hell.
and is fain to court God to free him from hell, and to cross and deny himself for Fear of being in danger of hell.
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That life deserveth not the name of life, that can loose any of it's strength, vigour, pleasure, sweetnesse, enjoyments, in the mid'st of everlasting burnings.
That life deserveth not the name of life, that can lose any of it's strength, vigour, pleasure, sweetness, enjoyments, in the midst of everlasting burnings.
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For if sin could defile God, where were his holinesse? and if death or hell could entrench upon his life or joyes, (which life of his, is also made our life by his Son) any where to dampe or interrupt that life,
For if since could defile God, where were his holiness? and if death or hell could entrench upon his life or Joys, (which life of his, is also made our life by his Son) any where to damp or interrupt that life,
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or those joyes, that life would most certainly prove but a weake a perishing life, and those joyes fraile momentary joyes, obnoxious to the intermixtures of death and sorrow.
or those Joys, that life would most Certainly prove but a weak a perishing life, and those Joys frail momentary Joys, obnoxious to the intermixtures of death and sorrow.
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And just the very same may be said of our life, and our joyes; of our salvation, and our heaven it's selfe.
And just the very same may be said of our life, and our Joys; of our salvation, and our heaven it's self.
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If thou beest wise then, deny thy selfe in all these things; in thy will and affections;
If thou Best wise then, deny thy self in all these things; in thy will and affections;
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in thy gifts and thy graces; in thy religion; and even in thy very salvation and heaven its selfe:
in thy Gifts and thy graces; in thy Religion; and even in thy very salvation and heaven its self:
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resigne them up all unto Christ, lay them all at Christs feet.
resign them up all unto christ, lay them all At Christ feet.
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Least whilest thou lookest for most happinesse from God, for greatest neernesse to and intimacy with God;
lest whilst thou Lookest for most happiness from God, for greatest nearness to and intimacy with God;
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thou should'st be cast behind his backe for too much prizing and over-valuing these things.
thou Shouldst be cast behind his back for too much prizing and overvaluing these things.
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'Tis true, perchance that thou hast sweetly enjoyed God, not onely at a distance in longing desires,
It's true, perchance that thou hast sweetly enjoyed God, not only At a distance in longing Desires,
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but neerer at hand in close embraces: gifts, graces, ordinances, dueties, spiritual-exercises of all kinds, you have been well acquainted with;
but nearer At hand in close embraces: Gifts, graces, ordinances, duties, spiritual-exercises of all Kinds, you have been well acquainted with;
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and hast known how to sucke life from them;
and hast known how to suck life from them;
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but now you must deny all these, you must follow Christ, and learn to sucke life even from life it's selfe:
but now you must deny all these, you must follow christ, and Learn to suck life even from life it's self:
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being dead in your selves to all these, you must have no party, no interest, no principle, no will, no desire, no gift, no grace, no salvation, no heaven of your own;
being dead in your selves to all these, you must have no party, no Interest, no principle, no will, no desire, no gift, no grace, no salvation, no heaven of your own;
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but you must lie like the clay before the Potter, freely delivering up your selves into his hands, to be new moulded any way, into any forme he himselfe hath a mind to.
but you must lie like the clay before the Potter, freely delivering up your selves into his hands, to be new moulded any Way, into any Form he himself hath a mind to.
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All the creatures must passe away and be denyed, and whatsoever appeares in you, and to you, must be God:
All the creatures must pass away and be denied, and whatsoever appears in you, and to you, must be God:
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the creature must be swallowed up;
the creature must be swallowed up;
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there must be nothing left but the Lord in being, the Lord in motion and operation:
there must be nothing left but the Lord in being, the Lord in motion and operation:
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even so Lord Jesus for thy mercy sake. Amen. FINIS.
even so Lord jesus for thy mercy sake. Amen. FINIS.
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