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SERMON I. Deut. 32. 4, 5, 6, 7. He is the Rock, his Work is perfect:
SERMON I Deuteronomy 32. 4, 5, 6, 7. He is the Rock, his Work is perfect:
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for all his wayes are judgement: &c. THere are two things may comprehend all Religion, the knowledge of God and of our selves:for all his ways Are judgement: etc. THere Are two things may comprehend all Religion, the knowledge of God and of our selves:
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these are the principles of Religion, and are so nearly conjoyned together, that the one cannot be truely without the other, much lesse savingly; It is no wonder that Moses crave attention,
these Are the principles of Religion, and Are so nearly conjoined together, that the one cannot be truly without the other, much less savingly; It is no wonder that Moses crave attention,
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and to the end he may attain it from an hard hearted deaf People, that he turns to the Heavens and to the Earth,
and to the end he may attain it from an hard hearted deaf People, that he turns to the Heavens and to the Earth,
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as it were to make them the more inexcuseable.
as it were to make them the more inexcusable.
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The matter of his Song is both divine and necessary, throughout it all he insists upon these two, to discover what they were to themselves,
The matter of his Song is both divine and necessary, throughout it all he insists upon these two, to discover what they were to themselves,
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and what God was to them;
and what God was to them;
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he paralels their way with his way, that they finding the infinite distance, might have other thoughts of themselves and of him both.
he parallels their Way with his Way, that they finding the infinite distance, might have other thoughts of themselves and of him both.
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It is a Song it is true, but a sad Song: The people of Gods mourning should be of this nature, mixed, not pure sorrow.
It is a Song it is true, but a sad Song: The people of God's mourning should be of this nature, mixed, not pure sorrow.
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Its hard to determine, whither there be more matter of Consolation or Lamentation, when such a comparison is made to the life:
Its hard to determine, whither there be more matter of Consolation or Lamentation, when such a comparison is made to the life:
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when God's goodness and our evils are set before our eyes, which may most work the heart to such affections.
when God's Goodness and our evils Are Set before our eyes, which may most work the heart to such affections.
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Nay, I think it is possible they may both contribute to both these.
Nay, I think it is possible they may both contribute to both these.
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Is there any more abasing and humbling principle then Love? How shall the sinner loath it self in his glorious presence? will not so much kindnesse and mercy so often repeated,
Is there any more abasing and humbling principle then Love? How shall the sinner loath it self in his glorious presence? will not so much kindness and mercy so often repeated,
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as oft as it is mentioned, wound the heart in which there is any tendernesse? And again,
as oft as it is mentioned, wound the heart in which there is any tenderness? And again,
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when a soul beholds its own ingratitude and evil requital of the Lords kindness, how vile and how perverse it is,
when a soul beholds its own ingratitude and evil requital of the lords kindness, how vile and how perverse it is,
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how must it loath it self in dust and ashes? yet is not all ground of hope removed, such a sad fight may make mixed affections:
how must it loath it self in dust and Ashes? yet is not all ground of hope removed, such a sad fight may make mixed affections:
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if we be so perverse and evil, then he is infinitely good, and his mercy and goodnesse is above our evils;
if we be so perverse and evil, then he is infinitely good, and his mercy and Goodness is above our evils;
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if we have dealt so with him, yet is he the Rock that changes not, he is a God of Truth and will not fail in his Promise.
if we have dealt so with him, yet is he the Rock that changes not, he is a God of Truth and will not fail in his Promise.
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Nay, though it be sad to be so evil, void of all goodness, yet may the soul blesse him for evermore, that hath chosen this way to glorifie his Name, to build up his praise upon our ruine;
Nay, though it be sad to be so evil, void of all Goodness, yet may the soul bless him for evermore, that hath chosen this Way to Glorify his Name, to built up his praise upon our ruin;
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May not a soul thus glory in sad infirmities, because his strength is perfected i• them and made manifest? May not a sou• choose emptinesse in it self, that it may be behold en to his Fulnesse? How refreshing a view might the sadest look on our misery and emptiness be,
May not a soul thus glory in sad infirmities, Because his strength is perfected i• them and made manifest? May not a sou• choose emptiness in it self, that it may be behold en to his Fullness? How refreshing a view might the Saddest look on our misery and emptiness be,
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if we did behold his purpose of manifesting his Glory in it? Ye see here a comparis• instituted between two very unequal partie• God and Man, there is no likenesse, let be equality in it,
if we did behold his purpose of manifesting his Glory in it? You see Here a comparis• instituted between two very unequal partie• God and Man, there is no likeness, let be equality in it,
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yet there is almost an equality in unliknesse. The one is infinitely good and perfect;
yet there is almost an equality in unliknesse. The one is infinitely good and perfect;
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well, what shall we compare to him, who is like thee O God among the gods? Angels goodnesse, their perfection and innocency, hath not such a name and appearance in his sight;
well, what shall we compare to him, who is like thee Oh God among the God's? Angels Goodness, their perfection and innocency, hath not such a name and appearance in his sighed;
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so then, there can be no comparison made this way, let no flesh glory in his sight in any thing,
so then, there can be no comparison made this Way, let no Flesh glory in his sighed in any thing,
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but, let him that glorieth, glory in the Lord, for in the sight of the glorious Lord, all things do disappear and evanish.
but, let him that Glorieth, glory in the Lord, for in the sighed of the glorious Lord, all things do disappear and evanish.
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But surely nothing, though most perfect, can once come within termes of reckoning beside him for any worth:
But surely nothing, though most perfect, can once come within terms of reckoning beside him for any worth:
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Moses sees nothing to set beside God, that will appear in its own greatnesse and native colours,Moses sees nothing to Set beside God, that will appear in its own greatness and native colours,
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but the Creatures evil and sin, and if this be not infinite absolutely, or equal to his goodnesse,
but the Creatures evil and since, and if this be not infinite absolutely, or equal to his Goodness,
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yet it comes nearest the borders of infinitenesse:
yet it comes nearest the borders of infiniteness:
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so then, is God most perfect? is he infinite in Goodness, in Truth, in Righteousnesse, & c? And so infinite, that before him nothing appeares good? none good save one, that is God.
so then, is God most perfect? is he infinite in goodness, in Truth, in Righteousness, & c? And so infinite, that before him nothing appears good? none good save one, that is God.
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Yet we may find another infinite, and it is in evil sinful man; and these two contraries set beside other, do much illustrate each other.
Yet we may find Another infinite, and it is in evil sinful man; and these two contraries Set beside other, do much illustrate each other.
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Its true that his Grace super-abounds, and his goodnesse is more then the creatures sinfulness;
Its true that his Grace superabounds, and his Goodness is more then the creatures sinfulness;
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yet I say you shall not find any thing that cometh nearer the infinitnesse and degrees of his goodnesse, then the sinfulness of men;
yet I say you shall not find any thing that comes nearer the infiniteness and Degrees of his Goodness, then the sinfulness of men;
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How much the more glorious he appeares, so much the more vile and base doth it appear.
How much the more glorious he appears, so much the more vile and base does it appear.
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If ye did indeed ponder and weigh these two Verses in the ballance of the Sanctuary, would not your heart secretly ask this question within you, do I thus require the Lord, O foolish and unwise? yea, would ye not account your selves mad to forsake the fountain of living waters and dig broken cisternes to your selves.
If you did indeed ponder and weigh these two Verses in the balance of the Sanctuary, would not your heart secretly ask this question within you, do I thus require the Lord, Oh foolish and unwise? yea, would you not account your selves mad to forsake the fountain of living waters and dig broken cisterns to your selves.
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O! of how great moment were this to humble your souls to day? This day ye are called to mourning and afflicting your souls.
OH! of how great moment were this to humble your Souls to day? This day you Are called to mourning and afflicting your Souls.
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Now I know not a more sutable exercise for a day of humiliation, or a principle that may more humble and abase your souls,
Now I know not a more suitable exercise for a day of humiliation, or a principle that may more humble and abase your Souls,
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then the serious and deep consideration of these two, what God is, and hath been to us,
then the serious and deep consideration of these two, what God is, and hath been to us,
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and what we are and have proved to him;
and what we Are and have proved to him;
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what hath made so many formal humiliations that have provoked him to anger? certainly we do not either seriously think on any of these,
what hath made so many formal humiliations that have provoked him to anger? Certainly we do not either seriously think on any of these,
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or if on one of them, yet not on both;
or if on one of them, yet not on both;
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the most part of you know no more in such a day, but a name and ceremony of a little abstinence.
the most part of you know no more in such a day, but a name and ceremony of a little abstinence.
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Is this to sanctifie a day to the Lord? when ye do not so much as the people, who bowed down rheir head for a day and spread sackloth under them.Is this to sanctify a day to the Lord? when you do not so much as the people, who bowed down rheir head for a day and spread Sackcloth under them.
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I wonder how ye think to pacifie his Wrath, and are not rather afraid of adding fewel and oyl to the flame of his indignation.
I wonder how you think to pacify his Wrath, and Are not rather afraid of adding fuel and oil to the flame of his Indignation.
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Ye come here and sit as in former times, and what do ye more either here or at home? There is no soul-affliction, no not for a day;
You come Here and fit as in former times, and what do you more either Here or At home? There is no Soul affliction, no not for a day;
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the most part of you are no more affected with your sins and his judgements, then if none of these things were.
the most part of you Are no more affected with your Sins and his Judgments, then if none of these things were.
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Now I pray you, what shall the Lord say to us, when he speaks to the Jews in such termes Isai. 58. 5. Is it such a fast that I have chosen, a man for a day to afflict his soul? And do ye so much as afflict it for a day,
Now I pray you, what shall the Lord say to us, when he speaks to the jews in such terms Isaiah 58. 5. Is it such a fast that I have chosen, a man for a day to afflict his soul? And do you so much as afflict it for a day,
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or at all? Is this then the Fast tha• he will chose, to abstain from your breakfast i• the morning,
or At all? Is this then the Fast tha• he will chosen, to abstain from your breakfast i• the morning,
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and at night to compense the want of it and no more? Is this an acceptable day to the Lord? the Lord upbraides the Jews, will thou call this a fast? and what reason have we to ask you, is it possible ye think ye do indeed fast to the Lord? I cannot think that the most part of you dare say, that ever ye fasted or afflicted your souls.
and At night to compense the want of it and not more? Is this an acceptable day to the Lord? the Lord upbraids the jews, will thou call this a fast? and what reason have we to ask you, is it possible you think you do indeed fast to the Lord? I cannot think that the most part of you Dare say, that ever you fasted or afflicted your Souls.
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Always here is the way, if we consider it, to spend a day acceptably to the Lord, enter in a serious consideration of his Majesty, and your selves;
Always Here is the Way, if we Consider it, to spend a day acceptably to the Lord, enter in a serious consideration of his Majesty, and your selves;
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study on these two, till ye find your hearts bear the stamp of them, enlarge your hearts in the thoughts of them;
study on these two, till you find your hearts bear the stamp of them, enlarge your hearts in the thoughts of them;
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both are infinite, his goodnesse and power and mercy, and your sin and misery, no end of them;
both Are infinite, his Goodness and power and mercy, and your since and misery, no end of them;
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what ever ye find good in God, write up answerably to it, so much evil and sin in your selves and the land:
what ever you find good in God, write up answerably to it, so much evil and since in your selves and the land:
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and what evil ye find in your selves and the land, write up so much goodnesse and mercy in his account.
and what evil you find in your selves and the land, write up so much Goodness and mercy in his account.
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All the names of his praise would be so many grounds of your confusion in your selves,
All the names of his praise would be so many grounds of your confusion in your selves,
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and would imprint so many notes of reproach and disgrace upon the Creature, found so contrary to Him.
and would imprint so many notes of reproach and disgrace upon the Creature, found so contrary to Him.
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This is even the exercise God calls us to this day, to consider his wayes to us,
This is even the exercise God calls us to this day, to Consider his ways to us,
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and our wayes to him, how he hath walked, and how we have walked;
and our ways to him, how he hath walked, and how we have walked;
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because ye lose the sight of these two, he sends affliction, because in our prosperity and peace we forget God, and so our selves;
Because you loose the sighed of these two, he sends affliction, Because in our Prosperity and peace we forget God, and so our selves;
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as ye find this people did, when ihey waxed fat they kicked against him, and forgat that he was their rock;
as you find this people did, when ihey waxed fat they Kicked against him, and forgot that he was their rock;
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we are so much taken up with our own ease and peace, that we do not observe him in his dealings;
we Are so much taken up with our own ease and peace, that we do not observe him in his dealings;
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therefore doth the Lord trouble our Peace, removes these things we are taken up with, makes a publick proclamation of affliction,
Therefore does the Lord trouble our Peace, removes these things we Are taken up with, makes a public proclamation of affliction,
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and blessed be his Name whose end is gracious, he means this, it is the proclamation of all his Judgments, turn your eyes off your present ease here, consider what I am, and what your selves are.
and blessed be his Name whose end is gracious, he means this, it is the proclamation of all his Judgments, turn your eyes off your present ease Here, Consider what I am, and what your selves Are.
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No Nation so soon buries the memory of his Mercies, O how soon are they drowned in oblivion,
No nation so soon buries the memory of his mercies, Oh how soon Are they drowned in oblivion,
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and we forget our own provocations, as suddenly, therefore must he write our iniquities upon a rod, that we may read them in great Letters,
and we forget our own provocations, as suddenly, Therefore must he write our iniquities upon a rod, that we may read them in great Letters,
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and he writes his former goodness in the change of his Dispensations, when his way to us changes, that we may know what is past.
and he writes his former Goodness in the change of his Dispensations, when his Way to us changes, that we may know what is passed.
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This is the great design that God hath in the World, to declare himself and his own Name, that it may be wondered and admired at by men,
This is the great Design that God hath in the World, to declare himself and his own Name, that it may be wondered and admired At by men,
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and this cannot be but by our ruine, a basing us in the dust;
and this cannot be but by our ruin, a basing us in the dust;
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He therefore uses to stain the pride of all glory, that his alone may appear without spot.
He Therefore uses to stain the pride of all glory, that his alone may appear without spot.
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This is then the great controversie of God with men and nations in all generations, they will not see him alone exalted,
This is then the great controversy of God with men and Nations in all generations, they will not see him alone exalted,
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and will not bow before him, and see their own vilenesse.
and will not bow before him, and see their own vileness.
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Why doth he overturn Kingdomes and Thrones? why doth he shake Nationes so often? here it is, Gods controversie will never cease, till all men acknowledge him in his highnesse and holinesse,
Why does he overturn Kingdoms and Thrones? why does he shake Nations so often? Here it is, God's controversy will never cease, till all men acknowledge him in his highness and holiness,
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as the sole Fountain of all Life, and find themselves vile, lesse then nothing, nay worse then nothing and emptinesse.
as the sole Fountain of all Life, and find themselves vile, less then nothing, nay Worse then nothing and emptiness.
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If ye would then have God at peace with the land and your selves; here is the compendious way, set him up a Throne of eminency in your hearts,
If you would then have God At peace with the land and your selves; Here is the compendious Way, Set him up a Throne of eminency in your hearts,
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and put your selves in the dust, take with your own guiltiness and naughtinesse, and impossibility to help your selves, in your selves;
and put your selves in the dust, take with your own guiltiness and naughtiness, and impossibility to help your selves, in your selves;
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hold these two still in your eyes, that he may be alone exalted. Look how unequal a match, Ver. 4. 5. He is the Rock, a Rock indeed,
hold these two still in your eyes, that he may be alone exalted. Look how unequal a match, Ver. 4. 5. He is the Rock, a Rock indeed,
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if we speak of strength, lo, he is strong; if of stability, he is the Lord and changes not, the ancient of dayes.
if we speak of strength, lo, he is strong; if of stability, he is the Lord and changes not, the ancient of days.
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Hath not thou heard and considered this, that the Almighty faints not, and wearies not.
Hath not thou herd and considered this, that the Almighty faints not, and wearies not.
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He holds forth himself in such a name to his people, a ready, all-sufficient, perpetual and enduring refuge to all that trust in him,
He holds forth himself in such a name to his people, a ready, All-sufficient, perpetual and enduring refuge to all that trust in him,
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and flie unto him as a Rock higher then they;
and fly unto him as a Rock higher then they;
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and this is the foundation that the Church is builded on, against which the gates of hell shall not prevail.
and this is the Foundation that the Church is built on, against which the gates of hell shall not prevail.
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Gods Omnipotency for defence, his eternity, faithfulnesse and unchangeablenesse to make that sure, his mercy and goodnesse makes a hole in that Rock to enter in, a ready accesse for poor shipwrakt and broken men, who have no other refuge.
God's Omnipotency for defence, his eternity, faithfulness and unchangeableness to make that sure, his mercy and Goodness makes a hold in that Rock to enter in, a ready access for poor shipwrakt and broken men, who have no other refuge.
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This is our Rock on which the Church is builded, Jesus Christ, I Cor. 10. 4. Matth. 16. 18. God were inaccessible in himself, an impregnable Rock;
This is our Rock on which the Church is built, jesus christ, I Cor. 10. 4. Matthew 16. 18. God were inaccessible in himself, an impregnable Rock;
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how would sinners overcome him, and enter into him, to be saved from Wrath? Nay,
how would Sinners overcome him, and enter into him, to be saved from Wrath? Nay,
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but Jesus Christ hath made a plain way and path, out of the waves of sin and misery, into this Rock higher then we;
but jesus christ hath made a plain Way and path, out of the waves of since and misery, into this Rock higher then we;
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and so the poor soul that is lost in its own eyes, and sees no refuge, is forced to quite the broken ship of created confidence, for fear of perishing;
and so the poor soul that is lost in its own eyes, and sees no refuge, is forced to quite the broken ship of created confidence, for Fear of perishing;
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how doth it find a door in this Rock to enter? and there is water to drink of, a fountain of living waters comes out of it, and that is Christ.
how does it find a door in this Rock to enter? and there is water to drink of, a fountain of living waters comes out of it, and that is christ.
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Now all these Names of his praise rub so many marks of shame on his people;
Now all these Names of his praise rub so many marks of shame on his people;
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O how sad is the secret reproof and expostulation contained in this commendation of God, he hath been a Rock to us, our refuge that we fled unto, and found sure;
Oh how sad is the secret reproof and expostulation contained in this commendation of God, he hath been a Rock to us, our refuge that we fled unto, and found sure;
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for as in our straits, we mounted upon his power and were supported, when the floods lifted up their waves, yet have we left our Rock, gone out from our strength;
for as in our straits, we mounted upon his power and were supported, when the floods lifted up their waves, yet have we left our Rock, gone out from our strength;
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He offers himself a Rock unto us, his fulness and all sufficiency for us, and yet we leave the fountain of living waters and digs broken Cisterns, had rather choose our own broken ship to toss up and down into.
He offers himself a Rock unto us, his fullness and all sufficiency for us, and yet we leave the fountain of living waters and digs broken Cisterns, had rather choose our own broken ship to toss up and down into.
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He abides for ever the same; though we change, he changes not.
He abides for ever the same; though we change, he changes not.
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How may it reprove our back-slidings, that we depart from our Rock, and where shall we find a refuge in the day of indignation? Is there any created mountain but some floods of the time will cover;
How may it reprove our backslidings, that we depart from our Rock, and where shall we find a refuge in the day of Indignation? Is there any created mountain but Some floods of the time will cover;
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therefore it is folly and madness to forsake this Rock that is still above the floods, be is mightier then the noise of many waters.
Therefore it is folly and madness to forsake this Rock that is still above the floods, be is Mightier then the noise of many waters.
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It may reprove our unbelief, we change our Faith according to his Dispensation, our Faith ebbs and flows as the Tide of his Providence,
It may reprove our unbelief, we change our Faith according to his Dispensation, our Faith ebbs and flows as the Tide of his Providence,
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and thus we are as sticks fleeting in the water, tossed up and down;
and thus we Are as sticks fleeting in the water, tossed up and down;
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but would ye be established as Mount Sion? would ye be unmoveable in the midst of great waters, that they shall not come near unto you? then by all means get upon this Rock, that abides unmoved in the midst of the waves,
but would you be established as Mount Sion? would you be Unmovable in the midst of great waters, that they shall not come near unto you? then by all means get upon this Rock, that abides unmoved in the midst of the waves,
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though they should beat on it, and the wind blow, yet it is proof of all tempest;
though they should beatrice on it, and the wind blow, yet it is proof of all tempest;
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all things might be driven up and down about you with the Lords dispensation, but ye should abide the same,
all things might be driven up and down about you with the lords Dispensation, but you should abide the same,
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and might look round about you on the troubled sea of mens minds, of lands and estates.
and might look round about you on the troubled sea of men's minds, of Lands and estates.
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If you come here, ye may make ship-wrack, but ye shall not drown, though ye loss the creatures comfort and defence,
If you come Here, you may make shipwreck, but you shall not drown, though you loss the creatures Comfort and defence,
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yet ye are on your Rock, which is established before the rocks and mountains:
yet you Are on your Rock, which is established before the Rocks and Mountains:
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you may be sure of salvation, he that made the rocks and winds and seas, is your Rock.
you may be sure of salvation, he that made the Rocks and winds and Seas, is your Rock.
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His VVork is perfect ] As he doth not trouble himself when all is troubled about him;His VVork is perfect ] As he does not trouble himself when all is troubled about him;
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so he keeps him also in perfect peace whose mind is stayed on him, so also what he doth among men,so he keeps him also in perfect peace whose mind is stayed on him, so also what he does among men,
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though it cannot pass without mans censure, yet it is in it self perfect, compleat, without spot or defect.
though it cannot pass without men censure, yet it is in it self perfect, complete, without spot or defect.
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What is the subject of all mens questions, doubts, complaints, censures, expostulations and such like, of which the World is full? Its some one Work of God or other;
What is the Subject of all men's questions, doubts, complaints, censures, expostulations and such like, of which the World is full? Its Some one Work of God or other;
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there is no Work of his Providence, but some man finds a fault in it, and would be at the mending of it.
there is no Work of his Providence, but Some man finds a fault in it, and would be At the mending of it.
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ne { que } Deus cum pluit, omnibus placet, if he give rain he displeases many,ne { que } Deus cum pluit, omnibus placet, if he give rain he displeases many,
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if he withhold it again, we are as little pleased.
if he withhold it again, we Are as little pleased.
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The reason of all this misconstruction is, we look on his Work by parcels, and takes it not whole and intire,
The reason of all this misconstruction is, we look on his Work by parcels, and Takes it not Whole and entire,
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so it is perfect and cannot be made better.
so it is perfect and cannot be made better.
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His VVorks are perfect in relation to the beginning and original of them, his own everlasting purpose;His Works Are perfect in Relation to the beginning and original of them, his own everlasting purpose;
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men often bring forth works by guesse, by their purpose, so no wonder it answer not their desire;
men often bring forth works by guess, by their purpose, so no wonder it answer not their desire;
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but known to him are all his works from the beginning, and so he doth nothing in time,
but known to him Are all his works from the beginning, and so he does nothing in time,
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but what was his everlasting pleasure;
but what was his everlasting pleasure;
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often we purpose well, and resolve perfectly, but our practice is a criple, execution of it is maimed and imperfect;
often we purpose well, and resolve perfectly, but our practice is a cripple, execution of it is maimed and imperfect;
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but all his Works are carved out, and done just as he designed them, without the least alteration;
but all his Works Are carved out, and done just as he designed them, without the least alteration;
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and if it had not been well, would he have thought on it so, and resolved it before hand? His Works are perfect in relation to the end to which he appointed them.
and if it had not been well, would he have Thought on it so, and resolved it before hand? His Works Are perfect in Relation to the end to which he appointed them.
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It may be it is not perfect in it self, a blind eye is not so perfect as a seing eye,
It may be it is not perfect in it self, a blind eye is not so perfect as a sing eye,
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nay, but in relation to the glory of his Name, who hath a purpose to declare his power by restoring that sight, it is as perfect.
nay, but in Relation to the glory of his Name, who hath a purpose to declare his power by restoring that sighed, it is as perfect.
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And in this sense, all the imperfection of the Creatures and Creation, all of them are perfect Works,
And in this sense, all the imperfection of the Creatures and Creation, all of them Are perfect Works,
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for they accomplish the end wherefore they were sent;
for they accomplish the end Wherefore they were sent;
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and so the night declares his Name and utters a speech as well as the day, the winter as the summer, the wilderness as the fruitful field,
and so the night declares his Name and utters a speech as well as the day, the winter as the summer, the Wilderness as the fruitful field,
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for what is the perfection of the Creature, but in as far as it accomplishes his purpose and end,
for what is the perfection of the Creature, but in as Far as it accomplishes his purpose and end,
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as the maker of it serves himself with it, and therefore all his Work is perfect,
as the maker of it serves himself with it, and Therefore all his Work is perfect,
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for it is all framed in Wisdome, to his own ends, in number, measure and weight;
for it is all framed in Wisdom, to his own ends, in number, measure and weight;
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it is so exactly agreeing to that, that you could not imagine it better.
it is so exactly agreeing to that, that you could not imagine it better.
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Again, his Work is perfect, if we take it all together, and do not cut it in parcels, and look on it so.
Again, his Work is perfect, if we take it all together, and do not Cut it in parcels, and look on it so.
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Is there any workmanship beautiful, if ye look upon it in the doing, while the Timber lies in one part,
Is there any workmanship beautiful, if you look upon it in the doing, while the Timber lies in one part,
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and the Stones in another? is that a perfect building when ye see one arm here, another there,
and the Stones in Another? is that a perfect building when you see one arm Here, Another there,
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& a leg scattered beside them? hath that image any comliness? certainly no; but look upon these united, and then they are perfect;
& a leg scattered beside them? hath that image any comeliness? Certainly no; but look upon these united, and then they Are perfect;
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Letters and syllables make no sense, till ye conjoyn them in words, and words in sentences.
Letters and syllables make no sense, till you conjoin them in words, and words in sentences.
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Even so is it here, if ye look on the day alone;
Even so is it Here, if you look on the day alone;
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the light of it being perpetual would weary us, the night alone would be more so;
the Light of it being perpetual would weary us, the night alone would be more so;
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but the interchange of them is pleasant, day and night together make a distinct language of Gods praise;
but the interchange of them is pleasant, day and night together make a distinct language of God's praise;
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So God hath set prosperity and adversity the one over against the other, one of them it may be, seems imperfect,
So God hath Set Prosperity and adversity the one over against the other, one of them it may be, seems imperfect,
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nay, but it is a perfect Work that is made up of both; Spots in the face commend the beauty of the rest of it.
nay, but it is a perfect Work that is made up of both; Spots in the face commend the beauty of the rest of it.
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If ye would then look upon Gods Work aright, look one it in the Sanctuaries Light,
If you would then look upon God's Work aright, look one it in the Sanctuaries Light,
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and ye shall say, He hath done all well. Joyn the end with the beginning, and behold, they agree very well;
and you shall say, He hath done all well. Join the end with the beginning, and behold, they agree very well;
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Many things among us seem out of order, many things uncompleat;
Many things among us seem out of order, many things uncomplete;
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The reformation of England, how great obstruction was in the way of it? Is that now a perfect work? Yes certainly;
The Reformation of England, how great obstruction was in the Way of it? Is that now a perfect work? Yes Certainly;
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for if we knew his end and purpose, it is very well, and could not be bettered by the Art of all men;
for if we knew his end and purpose, it is very well, and could not be bettered by the Art of all men;
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His thoughts are far above our thoughts. His thoughts Are Far above our thoughts.
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The prosperous and uninterrupted successe of that party in England, is it a perfect work? yes certainly,
The prosperous and uninterrupted success of that party in England, is it a perfect work? yes Certainly,
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for if ye could behold their end ye would say so, they are set in slippery places, their foot shall slide in due time.
for if you could behold their end you would say so, they Are Set in slippery places, their foot shall slide in due time.
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Entertain in this thought in your heart, that he hath done all well, let not your secret thoughts so much as call them in question,
Entertain in this Thought in your heart, that he hath done all well, let not your secret thoughts so much as call them in question,
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if once ye question, ye will quickly censure them;
if once you question, you will quickly censure them;
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hold this perswasion, that nothing can be better then what he doth, nothing can be added and nothing diminished from them, he doth all in number, weight and measure, its so exactly correspondent to his purpose and designe,
hold this persuasion, that nothing can be better then what he does, nothing can be added and nothing diminished from them, he does all in number, weight and measure, its so exactly correspondent to his purpose and Design,
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as if it were weighed out and measured out for that end.
as if it were weighed out and measured out for that end.
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Let this secretly reprove your hearts, the perfection of his Works stains our works, O how imperfect are they? And which is worse,
Let this secretly reprove your hearts, the perfection of his Works stains our works, Oh how imperfect Are they? And which is Worse,
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how impudent and bold are we to censure his, and absolve our own? If he have a hand in our work,
how impudent and bold Are we to censure his, and absolve our own? If he have a hand in our work,
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yet these imperfect works, are perfect in regard of him, as we have a hand in his perfect Works,
yet these imperfect works, Are perfect in regard of him, as we have a hand in his perfect Works,
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yet his perfect Works are imperfect in regard of us.
yet his perfect Works Are imperfect in regard of us.
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SERMON II. Deut. 32. 4. 5. He is the rock, his work is perfect; for all his ways are Judgement:
SERMON II Deuteronomy 32. 4. 5. He is the rock, his work is perfect; for all his ways Are Judgement:
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a God of truth, and without iniquity, Just and right is he. 5. They have corrupted themselves, their spot is not the spot of his Children, &c. THere are none can behold their own vilenesse, as it is, but in the sight of Gods glorious holinesse:a God of truth, and without iniquity, Just and right is he. 5. They have corrupted themselves, their spot is not the spot of his Children, etc. THere Are none can behold their own vileness, as it is, but in the sighed of God's glorious holiness:
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Sin is darknesse, and neither sees it self, nor any thing else, therefore must his light shine to discover this darknesse.
since is darkness, and neither sees it self, nor any thing Else, Therefore must his Light shine to discover this darkness.
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If we abide within our selves, and men like our selves, we cannot wisely judge our selves;
If we abide within our selves, and men like our selves, we cannot wisely judge our selves;
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our dim sparkle will not make all the imperfections and spots appear;
our dim sparkle will not make all the imperfections and spots appear;
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but if men would come forth in the presence of his Majesty, who turns darkness into light, and before whom hell is naked, O how base and vile would they appear in their own eyes? Is it any wonder that the multitude of you see not your selves,
but if men would come forth in the presence of his Majesty, who turns darkness into Light, and before whom hell is naked, Oh how base and vile would they appear in their own eyes? Is it any wonder that the multitude of you see not your selves,
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when holy Esay and Job, had this lesson to learn? Esay gets a discovery of his own uncleannesse in the sight of Gods glorious holinesse, Ch. 6. 5. which I think made all his former light darknesse;
when holy Isaiah and Job, had this Lesson to Learn? Isaiah gets a discovery of his own uncleanness in the sighed of God's glorious holiness, Christ 6. 5. which I think made all his former Light darkness;
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He cryes out unclean as if he had never known it before; And so Job, since I saw thee I abhored my self in dust and ashes;
He cries out unclean as if he had never known it before; And so Job, since I saw thee I abhorred my self in dust and Ashes;
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Ye hear much of him, and it doeth not abase you, but if ye saw him, ye would not abide your selves;
You hear much of him, and it doth not abase you, but if you saw him, you would not abide your selves;
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you would prefer the dust you trade on to your selves.
you would prefer the dust you trade on to your selves.
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Ye who know most, there is a mystery of iniquity in your hearts, that is not yet discerned, ye are but yet in the coast of that bottomlesse Sea of abomination and vilenesse.
the who know most, there is a mystery of iniquity in your hearts, that is not yet discerned, you Are but yet in the coast of that bottomless Sea of abomination and vileness.
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Among all the aggravations of sin, nothing doth so demonstrate the folly, yea, the madnesse of it,
Among all the aggravations of since, nothing does so demonstrate the folly, yea, the madness of it,
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as the perfection, goodnesse, and absolute unspottednesse of God.
as the perfection, Goodness, and absolute unspottedness of God.
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Its this that takes away all pretence of excuse and leaves the famine nothing, no place to hide its confusion and nakednesse and shame into.
Its this that Takes away all pretence of excuse and leaves the famine nothing, no place to hide its confusion and nakedness and shame into.
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And therefore is it that Moses, when he would convince this people of their ways and make them inexcusable, he draws the paralel of Gods ways and their ways, declares what God is,
And Therefore is it that Moses, when he would convince this people of their ways and make them inexcusable, he draws the parallel of God's ways and their ways, declares what God is,
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how absolutly perfect in himself and in his works, had given no cause of provocation to them to depart from him;
how absolutely perfect in himself and in his works, had given no cause of provocation to them to depart from him;
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And then how odious must their departing be? When both are painted on a brod before their eyes;
And then how odious must their departing be? When both Are painted on a broad before their eyes;
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it makes sin become exceeding sinful, When the Lord would pierce the hearts of his people,
it makes since become exceeding sinful, When the Lord would pierce the hearts of his people,
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and ingrave a challenge with the point of an Diamond he uses this as his pen, Have I been a wilderness to Israel, a Land of darkness,
and engrave a challenge with the point of an Diamond he uses this as his pen, Have I been a Wilderness to Israel, a Land of darkness,
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why say my people, we are Lords we will come no more to thee, Jer. 2. 31. What iniquity have your Fathers found in me, that they are gone from me and walked after vanity, Jer. 2. 5.why say my people, we Are lords we will come no more to thee, Jer. 2. 31. What iniquity have your Father's found in me, that they Are gone from me and walked After vanity, Jer. 2. 5.
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There are two things in sin that exceedingly abuse the creature, the iniquity of it, and folly and madness of it:
There Are two things in since that exceedingly abuse the creature, the iniquity of it, and folly and madness of it:
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Its contrare to all equity and reason to depart from him that hath made us, and given us a Law, to whom we are by so many obligations tyed.
Its Contraire to all equity and reason to depart from him that hath made us, and given us a Law, to whom we Are by so many obligations tied.
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But what is the folly and madness of it? to depart from the fountain of living waters,
But what is the folly and madness of it? to depart from the fountain of living waters,
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and dig broken Cisterns that can hold none. and dig broken Cisterns that can hold none.
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Ver. 13. This is a thing that the heavens may be astonished at, and if the earth had sense to understand such a thing, the whole fabrick of it would tremble for horrour at such a madnesse and folly of reasonable souls:
Ver. 13. This is a thing that the heavens may be astonished At, and if the earth had sense to understand such a thing, the Whole fabric of it would tremble for horror At such a madness and folly of reasonable Souls:
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And this evil hath two evils in it, we forsake life, and love death, go from him, and choose vanity.
And this evil hath two evils in it, we forsake life, and love death, go from him, and choose vanity.
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It's great iniquity to depart without an offence on his part;
It's great iniquity to depart without an offence on his part;
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He may appeal all our consciences and let them sit down and examine his way most narrowly, what iniquity have ye found in me? what cause have ye to leave me? But when withall he is a living fountain, he is our glory, he is a fruitful land, a land of light, our ornament and attire, in a word, our life and our consolation, our happiness and our beauty;
He may appeal all our Consciences and let them fit down and examine his Way most narrowly, what iniquity have you found in me? what cause have you to leave me? But when withal he is a living fountain, he is our glory, he is a fruitful land, a land of Light, our ornament and attire, in a word, our life and our consolation, our happiness and our beauty;
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what word shall be found, to express the extream madness of men to depart from such an one? & change their glory into that which doth not profit? If either he were not a fountain of living waters,
what word shall be found, to express the extreme madness of men to depart from such an one? & change their glory into that which does not profit? If either he were not a fountain of living waters,
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or if there were any fountain beside, that could yield water to satisfie the unsatiabledesires of men, it were more excusable,
or if there were any fountain beside, that could yield water to satisfy the unsatiabledesires of men, it were more excusable,
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but what shadow shall be found, to cover such an iniquity, that is both infinite sin and incomparable loss? Its the Scriptures stile given to natural men, fools and simple, all sin hath folly in it,
but what shadow shall be found, to cover such an iniquity, that is both infinite since and incomparable loss? Its the Scriptures style given to natural men, Fools and simple, all since hath folly in it,
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but the people of Gods departing from him hath extremity of folly in it, beside iniquity,
but the people of God's departing from him hath extremity of folly in it, beside iniquity,
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because they do embrace a dung-hill in instead of a Throne, they make the madest exchange that can be imagined, glory for shame, life for death, at least consolation and peace,
Because they do embrace a dunghill in instead of a Throne, they make the Madest exchange that can be imagined, glory for shame, life for death, At least consolation and peace,
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for vanity and vexation and anguish of spirit.
for vanity and vexation and anguish of Spirit.
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If ye would be duely affected with the sight of your own evils, look upon them in this consideration,
If you would be duly affected with the sighed of your own evils, look upon them in this consideration,
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and in the view of God your large portion, ye will be forced to confess your selves beasts in his sight, Psal. 73. 22. Oh that men would consider how good and blessed the Lord is,
and in the view of God your large portion, you will be forced to confess your selves beasts in his sighed, Psalm 73. 22. O that men would Consider how good and blessed the Lord is,
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how he is alone, and nothing beside him in heaven and earth, all broken cisterns, all dung and unprofitable, all vanity and vexation, he only self-sufficient, all others insufficient,
how he is alone, and nothing beside him in heaven and earth, all broken cisterns, all dung and unprofitable, all vanity and vexation, he only self-sufficient, all Others insufficient,
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and therefore a proportioned good for our necessity & desires, and I am sure ye would be constrained to cry out with David, Whom have I in heaven with thee,
and Therefore a proportioned good for our necessity & Desires, and I am sure you would be constrained to cry out with David, Whom have I in heaven with thee,
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or in earth beside thee? It is good for me to draw near to God. or in earth beside thee? It is good for me to draw near to God.
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Ye would look on drawing near, and walking with him, and before him, not only as the most reasonable thing,
You would look on drawing near, and walking with him, and before him, not only as the most reasonable thing,
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but the best thing, most beautiful for you, most profitable for you, and all other wayes would be looked on as the wayes of death.
but the best thing, most beautiful for you, most profitable for you, and all other ways would be looked on as the ways of death.
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His work is perfect ] The Lord looked and behold all was good that was made;His work is perfect ] The Lord looked and behold all was good that was made;
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so it was at first, the fabrick of this world was an exquisite and perfect work, a suitable demonstration of his infinite wisdom, wonderful in all the parts of it,
so it was At First, the fabric of this world was an exquisite and perfect work, a suitable demonstration of his infinite Wisdom, wondered in all the parts of it,
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and in the unity and harmony of the whole: But so also his work of providence is perfect.
and in the unity and harmony of the Whole: But so also his work of providence is perfect.
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Divine wisdom hath framed and contrived all, and it cannot be better.
Divine Wisdom hath framed and contrived all, and it cannot be better.
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If any thing seem imperfect in it self, yet it is perfect, in relation to his glorious ends he directs it unto;
If any thing seem imperfect in it self, yet it is perfect, in Relation to his glorious ends he directs it unto;
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and so would we look on all the works among us;
and so would we look on all the works among us;
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•f any thing seemed a spot and disgrace of the creation, certainly the sin of men and Angels;
•f any thing seemed a spot and disgrace of the creation, Certainly the since of men and Angels;
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Nay, but even that is so ordered by his holy soveraignty, that in relation to his Majesty, it may be called a perfect work.
Nay, but even that is so ordered by his holy sovereignty, that in Relation to his Majesty, it may be called a perfect work.
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If ye do but consider what a glorious high Throne he hath erected to himself for justice and judgement to be the habitation of it,
If you do but Consider what a glorious high Throne he hath erected to himself for Justice and judgement to be the habitation of it,
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and mercy and truth to go before it, upon the ruins of defaced man, what a Theater of Justice he hath erected upon the Angels falls, ye would call it as perfect a work as is in the world.
and mercy and truth to go before it, upon the ruins of defaced man, what a Theater of justice he hath erected upon the Angels falls, you would call it as perfect a work as is in the world.
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His work is one in the world, subordinate to one great design of manifesting his own glorious justice and mercy, omnipotency and wisdom.
His work is one in the world, subordinate to one great Design of manifesting his own glorious Justice and mercy, omnipotency and Wisdom.
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Now what do ye see of it, but parcels, though ye comprehend all your time in one thought,
Now what do you see of it, but parcels, though you comprehend all your time in one Thought,
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yet certainly ye cannot judge it aright, for it is but one work that all the several buildings and castings down, all the several dispensations of his providence from the beginning to the end make up;
yet Certainly you cannot judge it aright, for it is but one work that all the several buildings and castings down, all the several dispensations of his providence from the beginning to the end make up;
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and when we think upon these disjoyned, limit our consideration within the bounds of our own time;
and when we think upon these disjoined, limit our consideration within the bounds of our own time;
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can we rightly apprehend it? Nay, which is worse, we use to have no more within the compasse of our thought,
can we rightly apprehend it? Nay, which is Worse, we use to have no more within the compass of our Thought,
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but some present thing, and how much more do we err then? What beauty, what perfection, can such a small part have? But its present to him, who beholds with a glance all these parts,
but Some present thing, and how much more do we err then? What beauty, what perfection, can such a small part have? But its present to him, who beholds with a glance all these parts,
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though succeeding in many generations, he sees it altogether, joyns the end with the beginning, sees the first mould, the first foundation-stone,
though succeeding in many generations, he sees it altogether, joins the end with the beginning, sees the First mould, the First Foundation-stone,
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and the last compleating, all flowing from himself, and returning thither, and ending in himself: He hath made an interchange in nature, which might teach us;
and the last completing, all flowing from himself, and returning thither, and ending in himself: He hath made an interchange in nature, which might teach us;
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the night alone hath no beauty, nay, but it beautifies the day; Your darkest hours and tempests, publick and personal, are they perfect works? Yes certainly,
the night alone hath no beauty, nay, but it beautifies the day; Your Darkest hours and tempests, public and personal, Are they perfect works? Yes Certainly,
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if ye compound them with your Sun-shines, and calms; several colours make Pictures beautiful: the one is as needful as the other.
if you compound them with your Sunshines, and calms; several colours make Pictures beautiful: the one is as needful as the other.
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And if ye did consider your profit more then your honour and pleasure, ye would say so.
And if you did Consider your profit more then your honour and pleasure, you would say so.
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He doth not model his works according to our fancy to please us, but our good to profit us,
He does not model his works according to our fancy to please us, but our good to profit us,
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and he is wiser then we, and so then it is the most perfect work in it self, that possibly displeaseth us most.
and he is Wiser then we, and so then it is the most perfect work in it self, that possibly displeaseth us most.
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Therefore ye would judge of his dealing by another rule, nor your satisfaction; for please you and perish you.
Therefore you would judge of his dealing by Another Rule, nor your satisfaction; for please you and perish you.
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If he spared the rod, he should hate us indeed; fond love is real hatred.
If he spared the rod, he should hate us indeed; found love is real hatred.
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Christians, if ye would judge his works by his word, and not by your sense, by your well,
Christians, if you would judge his works by his word, and not by your sense, by your well,
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and not by your will, certainly ye would say as the men did of Christ, he hath done all well, the world would discover to you a perfection,
and not by your will, Certainly you would say as the men did of christ, he hath done all well, the world would discover to you a perfection,
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even in imperfection, a perfection in infirmities, that ye should not only rejoyce in them, but glory in them:
even in imperfection, a perfection in infirmities, that you should not only rejoice in them, but glory in them:
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most gladly therefore will I glory, &c. saith Paul. Are infirmities a perfect work? Or is the suffering of Paul to be buffetted and tempted a perfect work? What comfort is in it? Yes much, infirmities alone are infirmities indeed;most gladly Therefore will I glory, etc. Says Paul. are infirmities a perfect work? Or is the suffering of Paul to be buffeted and tempted a perfect work? What Comfort is in it? Yes much, infirmities alone Are infirmities indeed;
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nay, bu• infirmities in me, and strength in Jesus, weaknesse in me, and strength dwelling in me, these make up one perfect work;
nay, bu• infirmities in me, and strength in jesus, weakness in me, and strength Dwelling in me, these make up one perfect work;
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that could as little want the infirmities as the strength;
that could as little want the infirmities as the strength;
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the glory of God and our well and consolation require the one, as well as the other;
the glory of God and our well and consolation require the one, as well as the other;
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it could not be compleat without any of them.
it could not be complete without any of them.
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What do ye think of the times now, are Englands apostacy and Irelands desolation perfect works? That great work of Reformation, that seemed to be above our shoulders, it's now razed to the ground, and the very foundations removed.
What do you think of the times now, Are Englands apostasy and Irelands desolation perfect works? That great work of Reformation, that seemed to be above our shoulders, it's now razed to the ground, and the very foundations removed.
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I• deformation a perfect work? Certainly, if w• look on these things in the Scriptures light,
I• deformation a perfect work? Certainly, if w• look on these things in the Scriptures Light,
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and consider them in relation to him who is the chief builder, and doth in heaven and earth what he pleaseth, that deformation is a perfec• work,
and Consider them in Relation to him who is the chief builder, and does in heaven and earth what he Pleases, that deformation is a perfec• work,
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though not a perfect reformation, thoug• we could not inform you of the perfection of it yet the general might silence us, all this shall be no misse, no marr in the end.
though not a perfect Reformation, thoug• we could not inform you of the perfection of it yet the general might silence us, all this shall be no miss, no mar in the end.
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His work at the end of accompts shall appear so compleat, as i• it had never had interruption.
His work At the end of accounts shall appear so complete, as i• it had never had interruption.
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He is wise, an• knows what he doth, if this were not for his glory and his peoples good, certainly it should no• be.
He is wise, an• knows what he does, if this were not for his glory and his peoples good, Certainly it should no• be.
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Was not the peoples wandering in th• wildernesse 40. years a most strange work? • longer interruption of the expected and begu• voyage out of Egypt? What humane reaso• would have styled this work with perfection • Did they not often murmure against it? yet Moses calls this a perfect work also.
Was not the peoples wandering in th• Wilderness 40. Years a most strange work? • longer interruption of the expected and begu• voyage out of Egypt? What humane reaso• would have styled this work with perfection • Did they not often murmur against it? yet Moses calls this a perfect work also.
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What if th• Lord be diging the ground deeper in England, that the foundation may be the surer? What i• he be on a work of judgement, filling the cup of many deluded blasphemers, that he may have another cup of wrath prepared? What if this be his great purpose, to execute vengeance upon a prophane generation, that will not abide the very name and form of godlinesse, by these who pretend to the name of it as their honour? What if the Lord hath defaced all that this Kingdom was instrumental in building of in England, that he alone may have the glory in a second Temple more glorious? Many things there may be in his mind,
What if th• Lord be digging the ground Deeper in England, that the Foundation may be the Surer? What i• he be on a work of judgement, filling the cup of many deluded blasphemers, that he may have Another cup of wrath prepared? What if this be his great purpose, to execute vengeance upon a profane generation, that will not abide the very name and from of godliness, by these who pretend to the name of it as their honour? What if the Lord hath defaced all that this Kingdom was instrumental in building of in England, that he alone may have the glory in a second Temple more glorious? Many things there may be in his mind,
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and he is in one mind, and who can turn him? and what his soul desireth, even that he doth;
and he is in one mind, and who can turn him? and what his soul Desires, even that he does;
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and this may be enough to satisfie us:
and this may be enough to satisfy us:
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He sees and knows all his works from the beginning, and without all controversie he hath provided it so, that the reproach of his Name shall be made up with the more shining of his glory,He sees and knows all his works from the beginning, and without all controversy he hath provided it so, that the reproach of his Name shall be made up with the more shining of his glory,
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and the afflictions of his people shall be compensed with songs of deliverance.
and the afflictions of his people shall be compensed with songs of deliverance.
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May ye not give him so much credit as ye would give to a skilful man in his own Trade? Ye know it is his Name, Excellent in counsel, and wonderful in working;
May you not give him so much credit as you would give to a skilful man in his own Trade? You know it is his Name, Excellent in counsel, and wondered in working;
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then take his work, expound it according to his Word, and not your apprehension.
then take his work, expound it according to his Word, and not your apprehension.
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It may be his vvork appears not excellent, nay, but if ye knevv his counsel, ye vvould think it so.
It may be his work appears not excellent, nay, but if you knew his counsel, you would think it so.
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His vvonderful counsel makes all his vvorks excellent, and therefore do not take upon you to judge his vvorks,
His wondered counsel makes all his works excellent, and Therefore do not take upon you to judge his works,
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unlesse ye could vvade the depth of his counsels, else ye declare your selves to be both ignorant and presumptuous.
unless you could wade the depth of his Counsels, Else you declare your selves to be both ignorant and presumptuous.
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There is a time to build, and a time to cast down, a time for every thing, saith the vvise man;There is a time to built, and a time to cast down, a time for every thing, Says the wise man;
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novv I say, he knovvs the time and season, he does every thing in his time.
now I say, he knows the time and season, he does every thing in his time.
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If ye come by a Work-man that is casting dovvn a house that in your appearance seems good, vvould ye condemn him presently? No,
If you come by a Workman that is casting down a house that in your appearance seems good, would you condemn him presently? No,
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but stay till ye see vvhat he vvill do next, vvait till the due time,
but stay till you see what he will do next, wait till the due time,
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and vvhen ye see a better piece of workmanship, on that ground ye shall absolve him.
and when you see a better piece of workmanship, on that ground you shall absolve him.
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Though God often change his work, do not think he changes his Counsel and Purposes as men do.
Though God often change his work, do not think he changes his Counsel and Purposes as men do.
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No, he is in one mind and who can turn him, therefore he had that change in his mind when he made the work,
No, he is in one mind and who can turn him, Therefore he had that change in his mind when he made the work,
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when he erected such a throne, he had this in his mind to cast it down within such a space,
when he erected such a throne, he had this in his mind to cast it down within such a Molle,
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and so his change, his throwing down, is as perfect in his mind as his building up.
and so his change, his throwing down, is as perfect in his mind as his building up.
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Ye have large and big apprehensions of temporal Kingdoms and Crowns of Government and such like as if they were great yea only things:
You have large and big apprehensions of temporal Kingdoms and Crowns of Government and such like as if they were great yea only things:
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but they are not so to him:
but they Are not so to him:
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all this world and its standing, all the Kingdoms and their affairs are not his great work and businesse;
all this world and its standing, all the Kingdoms and their affairs Are not his great work and business;
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he hath an great work, the bringing of many sons to Glory, and compleating of Jesus Christ, building of that glorious mystical building, the holy Temple made up of living stones, of which Christ is the foundation and chief corner stone both;
he hath an great work, the bringing of many Sons to Glory, and completing of jesus christ, building of that glorious mystical building, the holy Temple made up of living stones, of which christ is the Foundation and chief corner stone both;
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and its this that he attends to most; other works among men though they have more noise, they are lesse concerned;
and its this that he attends to most; other works among men though they have more noise, they Are less concerned;
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all these are but in the by, and subservient to his great designe, and like the Scaffolds of a building, that are, it may be, sometime very needful,
all these Are but in the by, and subservient to his great Design, and like the Scaffolds of a building, that Are, it may be, sometime very needful,
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Nay, but when the building is compleated, he shall remove all these, he hath no more use of them;
Nay, but when the building is completed, he shall remove all these, he hath no more use of them;
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Kings shall he thy nurse-fathers, Kings shall bow to thee. He is not much concerned in government nor in Governours;Kings shall he thy nurse-fathers, Kings shall bow to thee. He is not much concerned in government nor in Governors;
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but for his little flocks sake;
but for his little flocks sake;
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and if these were gathered, all these shall have an end, and the flock alone abide for ever.
and if these were gathered, all these shall have an end, and the flock alone abide for ever.
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And all his ways are Judgement This is to the same purpose, his ways and his works are one,And all his ways Are Judgement This is to the same purpose, his ways and his works Are one,
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and this is the perfection of his work, that it is all right and equal,
and this is the perfection of his work, that it is all right and equal,
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whether they be in Justice or mercy, they are all righteous and holy, no iniquity in them, his ways are straight and equal, exact as if they were measured by an exact even rule;
whither they be in justice or mercy, they Are all righteous and holy, no iniquity in them, his ways Are straight and equal, exact as if they were measured by an exact even Rule;
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but because we make application of a crooked rule to them, we do imagine that they are crooked;
but Because we make application of a crooked Rule to them, we do imagine that they Are crooked;
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as the blind man judges no light to be, because he sees it not. How may the Lord contend and plead with us as with that people.
as the blind man judges no Light to be, Because he sees it not. How may the Lord contend and plead with us as with that people.
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Ezek. 18. 25. Is it possible that any can challe•ge him and clear themselves, Who will be Justified of all when he is judged, and before whom no flesh can be Justified? and yet behold the iniquity of mens hearts, there is a secret reflection of our spirits upon his majesty,Ezekiel 18. 25. Is it possible that any can challe•ge him and clear themselves, Who will be Justified of all when he is judged, and before whom no Flesh can be Justified? and yet behold the iniquity of men's hearts, there is a secret reflection of our spirits upon his majesty,
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as if his ways were not equal; when ever we repine against them; and when we do not take with our iniquity, and stop our mouth with dust.
as if his ways were not equal; when ever we repine against them; and when we do not take with our iniquity, and stop our Mouth with dust.
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Behold, the Lord will assert his own wayes, and plead with all flesh this controversie, that all his proceedings are full of equity, he walks according to a rule though he be not tyed to a rule, he walks according to the rules of Wisdom, Justice and Mercy,
Behold, the Lord will assert his own ways, and plead with all Flesh this controversy, that all his proceedings Are full of equity, he walks according to a Rule though he be not tied to a Rule, he walks according to the rules of Wisdom, justice and Mercy,
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though his illimited soveraignty might be a sufficient ground of clearing of all his proceedings.
though his illimited sovereignty might be a sufficient ground of clearing of all his proceedings.
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But we walk not according to a rule, though we be bound to a rule and a rule full of equity.
But we walk not according to a Rule, though we be bound to a Rule and a Rule full of equity.
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Here is the equity and justnesse of his ways, the Gospel holds it forth in a twofold consideration,
Here is the equity and justness of his ways, the Gospel holds it forth in a twofold consideration,
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First, If any man turn from his iniquity, and flie unto my Son as the City of refuge, he shall live, he hath eternal life, iniquity shall not be his ruine, although he hath done iniquity;
First, If any man turn from his iniquity, and fly unto my Son as the city of refuge, he shall live, he hath Eternal life, iniquity shall not be his ruin, although he hath done iniquity;
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O who is a God like unto thee that pardoneth iniquity? Is not this compleat mercy? whatever iniquity hath been, aggravat it as ye can,O who is a God like unto thee that Pardoneth iniquity? Is not this complete mercy? whatever iniquity hath been, aggravat it as you can,
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though it could have ruined a world, yet it could not have ruined thee, that turns in to Jesus Christ from iniquity.
though it could have ruined a world, yet it could not have ruined thee, that turns in to jesus christ from iniquity.
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What exception can all the world have against this, or his walking according to it.
What exception can all the world have against this, or his walking according to it.
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And on the other hand whosoever continueth in sin, though he appear to himself and others never so righteous,
And on the other hand whosoever Continueth in since, though he appear to himself and Others never so righteous,
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if he entertain and love any known sin, and will not part with it for Jesus Christ, shall not he dye in his iniquity? Is there any iniquity in this, that he receive the wages of his works his reward? that he eat of the fruit of his own wayes? and drink of his own devices? But how many hearts censure this way as a rigid and strick severe dealing:
if he entertain and love any known since, and will not part with it for jesus christ, shall not he die in his iniquity? Is there any iniquity in this, that he receive the wages of his works his reward? that he eat of the fruit of his own ways? and drink of his own devices? But how many hearts censure this Way as a rigid and strick severe dealing:
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the multitude think it cruelty to condemne any Christened soul, to put so many in hell;
the multitude think it cruelty to condemn any Christened soul, to put so many in hell;
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the civil man will think it's too hard measure that he should be ranked in hell with the prophane.
the civil man will think it's too hard measure that he should be ranked in hell with the profane.
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But certainly, all mouths shall be stopped one day, and he shall be justified when he judges;
But Certainly, all mouths shall be stopped one day, and he shall be justified when he judges;
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Ye that will not justifie him in his sayings and set to your seal to the truth of the word, you shall be constrained to justify him,
You that will not justify him in his sayings and Set to your seal to the truth of the word, you shall be constrained to justify him,
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when he executs that sentence, ye shall precipitat your own sentence and rather wonder at his clemency in suffering you so long.
when he executs that sentence, you shall precipitat your own sentence and rather wonder At his clemency in suffering you so long.
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This way of the Lord is equal and right in it self, but it is not so to every one, the just man shall walk in it and not stumble, as in an even way, nothing shall offend him.
This Way of the Lord is equal and right in it self, but it is not so to every one, the just man shall walk in it and not Stumble, as in an even Way, nothing shall offend him.
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Hosea 14. last V. Yet for as equal and straight as it is, many other transgressors shall fall therein;Hosea 14. last V. Yet for as equal and straight as it is, many other transgressors shall fallen therein;
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they stumble even in the noon day, and high way where no offence is, It's true often his own people stumble in it as David, Psal. 73. and 94. Davids foot was slipping, yet a secret hold was by mercy.
they Stumble even in the noon day, and high Way where no offence is, It's true often his own people Stumble in it as David, Psalm 73. and 94. Davids foot was slipping, yet a secret hold was by mercy.
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It often requires a wise and prudent man to understand it, because his footsteps are in the deep waters.
It often requires a wise and prudent man to understand it, Because his footsteps Are in the deep waters.
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Psa. 77. 19. his way is in the depths of the sea, his paths in great waters, so that men must wait till the Lord expound his own wayes, till he come out of the waters and make them a dry plain,
Psa. 77. 19. his Way is in the depths of the sea, his paths in great waters, so that men must wait till the Lord expound his own ways, till he come out of the waters and make them a dry plain,
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and this is our advantage, the word sayes he is near thee in thy mouth,
and this is our advantage, the word Says he is near thee in thy Mouth,
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and neither above nor beneath in the depths that thou needs neither descend nor ascend to know it, Deut. 30. 11, 12, 13, 14. But his way is in the depths,and neither above nor beneath in the depths that thou needs neither descend nor ascend to know it, Deuteronomy 30. 11, 12, 13, 14. But his Way is in the depths,
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and his footsteps are not known, so that we ought to hold us by the word till he expound his vvork, his vvord vvill teach us our duty and vve may commit unto him his ovvn vvay, the vvord is a commentary to expound his vvays.
and his footsteps Are not known, so that we ought to hold us by the word till he expound his work, his word will teach us our duty and we may commit unto him his own Way, the word is a commentary to expound his ways.
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David lost the sight of Gods footsteps and vvas like to wander, till he came to the Sanctuary,David lost the sighed of God's footsteps and was like to wander, till he Come to the Sanctuary,
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and this shined as a Candle in a dark place, he learned there to know the unknown footsteps and to follow them.
and this shined as a Candle in a dark place, he learned there to know the unknown footsteps and to follow them.
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By all means embrace the Word and be satisfied with it, when ye do not comprehend his Work, it teaches as much in general,
By all means embrace the Word and be satisfied with it, when you do not comprehend his Work, it Teaches as much in general,
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as may put us to quietnesse, all his wayes are Judgement, Just and True in all his Wayes is the King of Saints.
as may put us to quietness, all his ways Are Judgement, Just and True in all his Ways is the King of Saints.
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If I do not comprehend how it is, no wonder, for he makes darknesse his covering, he spreads over his most curious Engines and Pieces of Workmanship, a vail of darknesse for a season,
If I do not comprehend how it is, no wonder, for he makes darkness his covering, he spreads over his most curious Engines and Pieces of Workmanship, a Vail of darkness for a season,
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and who can behold him when he hides himself sayes Job, and though he withdraw the Covering, yet what am I;
and who can behold him when he hides himself Says Job, and though he withdraw the Covering, yet what am I;
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Who can by searching find out God? If I shall examine his way, what rule shall I take to try it by? If I measure by my shallow capacity,Who can by searching find out God? If I shall examine his Way, what Rule shall I take to try it by? If I measure by my shallow capacity,
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or by my crooked way, shall I have any just account of it? will my Arm measure the Heavens as his doth? If I examine it,
or by my crooked Way, shall I have any just account of it? will my Arm measure the Heavens as his does? If I examine it,
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or try it by himself, He is high as Heaven and unsearchable.
or try it by himself, He is high as Heaven and unsearchable.
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Therefore it becomes us to hearken to his Word, and believe its sentence of his Work, when reason cannot comprehend it.
Therefore it becomes us to harken to his Word, and believe its sentence of his Work, when reason cannot comprehend it.
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One thing (if it were deeply engraven on our hearts) would be a principle of setling our spirits, in all the mysteries and riddles of providence, the knowledge and faith of his Soveraignty, of his Highnesse and of his Wisdome;
One thing (if it were deeply engraven on our hearts) would be a principle of settling our spirits, in all the Mysteres and riddles of providence, the knowledge and faith of his Sovereignty, of his Highness and of his Wisdom;
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should he give account of his Matters to us? He is wise and knowes his Works,
should he give account of his Matters to us? He is wise and knows his Works,
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but is he bound to make us know them? His wayes are above our thoughts and wayes,
but is he bound to make us know them? His ways Are above our thoughts and ways,
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as Heaven above the Earth, Is. 55. And therefore O Grashopper in the Earth, that dwells in Tabernacles of Clay, do not presume to model his ways according to thy conceptions. One thing is certain, this is enough for Faith, all his wayes are mercy and truth to these that keep his Covenant and his Testimonies, Psal, 25. 10. And there is no Way or Path of God so far above our reach,as Heaven above the Earth, Is. 55. And Therefore Oh Grasshopper in the Earth, that dwells in Tabernacles of Clay, do not presume to model his ways according to thy conceptions. One thing is certain, this is enough for Faith, all his ways Are mercy and truth to these that keep his Covenant and his Testimonies, Psalm, 25. 10. And there is no Way or Path of God so Far above our reach,
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and unsearchable as his Mercy in pardoning sin, and this is only the satisfying answer to all your objections and scruples, in these ye do but vent your own thoughts but sayes the Lord, my thoughts are above you• thoughts, as Heaven above Earth.
and unsearchable as his Mercy in pardoning since, and this is only the satisfying answer to all your objections and scruples, in these you do but vent your own thoughts but Says the Lord, my thoughts Are above you• thoughts, as Heaven above Earth.
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Ye but speak of your own wayes, but my wayes are far above yours, they are not measured by your iniquity;
You but speak of your own ways, but my ways Are Far above yours, they Are not measured by your iniquity;
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and therefore, David subjoyns, Psal. 25. Verse 11. pardon my iniquity for it is great.
and Therefore, David subjoins, Psalm 25. Verse 11. pardon my iniquity for it is great.
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SERMON III. Deuter. 32. 4, 5. He is the Rock, his work is perfect: for all his ways are Judgement:
SERMON III. Deuter 32. 4, 5. He is the Rock, his work is perfect: for all his ways Are Judgement:
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a God of truth, and without iniquity, Just and Right is he. a God of truth, and without iniquity, Just and Right is he.
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5. They have corrupted themselves, their spot is not the spot of his Children, they are a perverse and crooked generation.
5. They have corrupted themselves, their spot is not the spot of his Children, they Are a perverse and crooked generation.
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ALL his wayes are Judgement, both the wayes of his Commandments and the ways of his Providence, both his Word which he hath given as a Lanthorn to mens paths, and his Works among men.
ALL his ways Are Judgement, both the ways of his commandments and the ways of his Providence, both his Word which he hath given as a Lantern to men's paths, and his Works among men.
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And this were the blessednesse of men, to be found both walking in his wayes,
And this were the blessedness of men, to be found both walking in his ways,
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and waiting on him in his wayes, having respect to all his Commandments, and respect to himself in all his Works:
and waiting on him in his ways, having respect to all his commandments, and respect to himself in all his Works:
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We all know in general that he doth all well, •nd that all his Comandments are Holy and Just;
We all know in general that he does all well, •nd that all his commandments Are Holy and Just;
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•ay, but our practice and affections belie our knowledge, and for the most part, we stand crosse in our humours and affections,
•ay, but our practice and affections belie our knowledge, and for the most part, we stand cross in our humours and affections,
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and conversation both to his Word and Providence, and this is our misery; Great peace have they that love thy Law.
and Conversation both to his Word and Providence, and this is our misery; Great peace have they that love thy Law.
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VVhat peace then can keep that heart and mind, that is dayly at variance with his Statuts and Judgements? when the heart would wish such a Command were not,
What peace then can keep that heart and mind, that is daily At variance with his Statutes and Judgments? when the heart would wish such a Command were not,
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when it is an eye sore to look upon it.
when it is an eye soar to look upon it.
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Blessed are the meek, it is good for a man, both quietly to wait and hope and keep silence. Blessed Are the meek, it is good for a man, both quietly to wait and hope and keep silence.
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How then must that spirit be miserable, that stands crosse unto Gods Dispensations, and would limit the Holy One? Do not often our hearts say, I do well to be angry,
How then must that Spirit be miserable, that Stands cross unto God's Dispensations, and would limit the Holy One? Do not often our hearts say, I do well to be angry,
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why is it thus with me? But, who hath hardened himself against him and prospered? his counsel must stand; why is it thus with me? But, who hath hardened himself against him and prospered? his counsel must stand;
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and you may vex your self, and disquiet your soul in the mean time by impatience,
and you may vex your self, and disquiet your soul in the mean time by impatience,
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but you cannot by your thought add one cubit to your stature, you may make your case worse nor Providence hath made it,
but you cannot by your Thought add one cubit to your stature, you may make your case Worse nor Providence hath made it,
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but you cannot make it better by so doing; so that at length, you must bow to him or be broken;
but you cannot make it better by so doing; so that At length, you must bow to him or be broken;
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Oh then that this were engraven on our hearts with the point of a Diamond!
O then that this were engraven on our hearts with the point of a Diamond!
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All his wayes are Judgement, that ye might be overcome with the equity of his Command and Dispensation,All his ways Are Judgement, that you might be overcome with the equity of his Command and Dispensation,
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and your heart and tongue might not move against them.
and your heart and tongue might not move against them.
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It was enough of old with the Saints, It is the Lord, let him do what seems good in h•s eyes, Gods Soveraignty alone pondered, may stop our mouth,
It was enough of old with the Saints, It is the Lord, let him do what seems good in h•s eyes, God's Sovereignty alone pondered, may stop our Mouth,
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but if ye withal consider, it is perfect Equity that rules all, it is Divin• Wisdome tha• is the square of his Works, the• how ought we to stoop chearfully unto them One thing ye would remember, his wayes and paths are Judgement,
but if you withal Consider, it is perfect Equity that rules all, it is Divin• Wisdom tha• is the square of his Works, the• how ought we to stoop cheerfully unto them One thing you would Remember, his ways and paths Are Judgement,
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and if ye judge aright of him, ye must judge his Way and not his single Footsteps;
and if you judge aright of him, you must judge his Way and not his single Footsteps;
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ye will not discern Equity and Judgement in one step or two, but consider his Way, joyn adversity with prosperity, humbleing with exalting, take along the Threed of his Providence,
you will not discern Equity and Judgement in one step or two, but Consider his Way, join adversity with Prosperity, humbling with exalting, take along the Thread of his Providence,
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and one part shall help you to understand another.
and one part shall help you to understand Another.
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There is reason in all, but the reason is not visible to us in so small parts of his Way and Work:
There is reason in all, but the reason is not visible to us in so small parts of his Way and Work:
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A God of Truth ] Strange it is that his Majesty is pleased to cloath himself with so many Titles and Names for us.A God of Truth ] Strange it is that his Majesty is pleased to cloth himself with so many Titles and Names for us.
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He considers what our necessity is, and accordingly expresses his own Name.
He considers what our necessity is, and accordingly Expresses his own Name.
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I think nothing doth more hold forth the unbelief of men and Atheism of our hearts,
I think nothing does more hold forth the unbelief of men and Atheism of our hearts,
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nor the many several Titles God takes in Scripture; There is a necessity of a multitude of them to make us take up God,
nor the many several Titles God Takes in Scripture; There is a necessity of a multitude of them to make us take up God,
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because we staying upon a general notion of God, rather frame in our imaginations an Idol then the true God.
Because we staying upon a general notion of God, rather frame in our Imaginations an Idol then the true God.
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As there is nothing doth more lively represent the unbelief of our hearts, then the multitude of Promises:
As there is nothing does more lively represent the unbelief of our hearts, then the multitude of Promises:
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Men that consider such frequent repetitions of one thing in Scripture, so many diverse expressions of one God, may retire into their own hearts,
Men that Consider such frequent repetitions of one thing in Scripture, so many diverse expressions of one God, may retire into their own hearts,
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and find the cause of it, even the necessity of it; But while we look so slightly on these, we must judge it superfluous and vain.
and find the cause of it, even the necessity of it; But while we look so slightly on these, we must judge it superfluous and vain.
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Needed there any more to be said, but I am your God, I am God, if our spirits were not so far degenerated unto Atheism and unbelief.
Needed there any more to be said, but I am your God, I am God, if our spirits were not so Far degenerated unto Atheism and unbelief.
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Certainly that word Jehovah holds forth more to Angels then all the inculcated Names and Titles of God to us;
Certainly that word Jehovah holds forth more to Angels then all the inculcated Names and Titles of God to us;
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because we are dull and slow of heart. Therefore wonder at these two when ye read the Scriptures;
Because we Are dull and slow of heart. Therefore wonder At these two when you read the Scriptures;
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Gods Condescendency to us, and our Atheism and Unbelief of him; they are both mysteries and exceeding broad.
God's Condescendency to us, and our Atheism and Unbelief of him; they Are both Mysteres and exceeding broad.
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There is not a Name of God but it gives us a Name, and that of reproach and dishonour;
There is not a Name of God but it gives us a Name, and that of reproach and dishonour;
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so that for every one, some evil may be written down;
so that for every one, Some evil may be written down;
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and it is to this purpose, Moses draws them out in length, that in the Glasse of his glorious Name, the people might behold their own ugly face.
and it is to this purpose, Moses draws them out in length, that in the Glass of his glorious Name, the people might behold their own ugly face.
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This Name is clear, He is a God of Truth, not only a true God, but Truth it self;
This Name is clear, He is a God of Truth, not only a true God, but Truth it self;
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to note his Excellency and Eminency in it.
to note his Excellency and Eminency in it.
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It is Christs Name, I am the Truth, the substantial Truth, in whom all the Promises are Truth, are Yea and Amen.
It is Christ Name, I am the Truth, the substantial Truth, in whom all the Promises Are Truth, Are Yea and Amen.
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His Truth is his Faithfulnesse in performing his Promises, and doing what his Mouth hath spoken:
His Truth is his Faithfulness in performing his Promises, and doing what his Mouth hath spoken:
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And this is established in the very Heavens, Psal. 89. 2. His everlasting purpose is in Heaven where he dwells;
And this is established in the very Heavens, Psalm 89. 2. His everlasting purpose is in Heaven where he dwells;
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And if any man can ascend up to Heaven, if any creature can break through the Clouds,
And if any man can ascend up to Heaven, if any creature can break through the Clouds,
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then may his Truth be shaken. His Word comes down among men; Nay, but the foundation of it is in Heaven, and there is his Purpose established;
then may his Truth be shaken. His Word comes down among men; Nay, but the Foundation of it is in Heaven, and there is his Purpose established;
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and therefore, there is nothing done in time can impare or hinder it. Ye think this World very sure, the Earth hangs unmoveable, though it hang upon nothing;
and Therefore, there is nothing done in time can impare or hinder it. You think this World very sure, the Earth hangs Unmovable, though it hang upon nothing;
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All the tumults, confusions and reels hath been in the World, have never moved it to the one side.
All the tumults, confusions and reels hath been in the World, have never moved it to the one side.
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Heaven goeth about in one Tenure perpetually, keeping still the same distance. Nay, but his Truth is more established then so.
Heaven Goes about in one Tenure perpetually, keeping still the same distance. Nay, but his Truth is more established then so.
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Heaven and Earth depends but upon a word of Command, he hath said, let it be so, and so it is. Nay,
Heaven and Earth depends but upon a word of Command, he hath said, let it be so, and so it is. Nay,
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but his Word is more established.
but his Word is more established.
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of it saith Christ One jot or title of it cannot fail, though Heaven and earth should fail.
of it Says christ One jot or title of it cannot fail, though Heaven and earth should fail.
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He may change his Commands as he pleases, but he may not change his Promise, this puts an obligation on him,
He may change his Commands as he Pleases, but he may not change his Promise, this puts an obligation on him,
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as he is Faithful and true to perform it;
as he is Faithful and true to perform it;
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and when an Oath is superadded, O! how immutable are these two? When he promises in his Truth and swears in his Holinesse.
and when an Oath is superadded, OH! how immutable Are these two? When he promises in his Truth and swears in his Holiness.
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Is there any power in Heaven and Earth can break that double cord? Matth. 5. 18. Heb. 6, 18. There is no name of God but it is comfortable to some, and as terrible to others.
Is there any power in Heaven and Earth can break that double cord? Matthew 5. 18. Hebrew 6, 18. There is no name of God but it is comfortable to Some, and as terrible to Others.
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What comfort is it to a godly man that trusts in his Word, He is a God of truth? An honest mans word is much, his oath is more.
What Comfort is it to a godly man that trusts in his Word, He is a God of truth? an honest men word is much, his oath is more.
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What shall his Word be who is a God of Truth? Who, though all men should be liars, yet God is true.
What shall his Word be who is a God of Truth? Who, though all men should be liars, yet God is true.
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Ye who have ventured your Souls on his Word, ye have an unspeakable advantage, his truth endures for ever,
the who have ventured your Souls on his Word, you have an unspeakable advantage, his truth endures for ever,
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and it is established in the Heavens, the ground of it is without beginning, the end of it without end.and it is established in the Heavens, the ground of it is without beginning, the end of it without end.
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Ye are more sure then the frame of Heaven and Earth, for all these shall wax old as a garment.
You Are more sure then the frame of Heaven and Earth, for all these shall wax old as a garment.
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We speak of a naked word of truth; Indeed it is no naked word that is Gods Word;
We speak of a naked word of truth; Indeed it is no naked word that is God's Word;
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His Works of Providence, and his Dispensation to yow, is a naked and bare foundation,
His Works of Providence, and his Dispensation to you, is a naked and bore Foundation,
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nay, a sandy foundation, and ye who lean so much to them, is it any wonder, ye so often shak and waver? All other grounds beside the Word, are uncertain, unstable, this only endures for ever;
nay, a sandy Foundation, and you who lean so much to them, is it any wonder, you so often shak and waver? All other grounds beside the Word, Are uncertain, unstable, this only endures for ever;
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The creatures goodnesse and perfection is but as the Grasse and the Flour of the Field;
The creatures Goodness and perfection is but as the Grass and the Flour of the Field;
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Venture not much on your dispositions and frames, thou knows not what a day may bring forth,
Venture not much on your dispositions and frames, thou knows not what a day may bring forth,
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but his Truth is to all generations, and it is well tryed, as Gold seven times;
but his Truth is to all generations, and it is well tried, as Gold seven times;
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all generations have tryed it and found it better then pure Gold. His Dispensations are arbitrary, no rule to you;
all generations have tried it and found it better then pure Gold. His Dispensations Are arbitrary, no Rule to you;
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he loveth to declare his Soveraignty here, and to expatiat in the creatures sight, beyond its conceiving;
he loves to declare his Sovereignty Here, and to expatiat in the creatures sighed, beyond its conceiving;
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but he hath limited himself in his Word, and come down to us, and laid bonds on himself.
but he hath limited himself in his Word, and come down to us, and laid bonds on himself.
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Will he then unty them for us? Give him liberty where he loves it; take him bound where he binds himself.
Will he then untie them for us? Give him liberty where he loves it; take him bound where he binds himself.
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How may God expostulate with this generation, as these of little faith? How long shall I be with you saith Christ? How long will Christians tempt the Lord in seeking signs? And will not rest upon his only Word and Promises? O Adulterous generation,
How may God expostulate with this generation, as these of little faith? How long shall I be with you Says christ? How long will Christians tempt the Lord in seeking Signs? And will not rest upon his only Word and Promises? O Adulterous generation,
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how long shall I be with you and ye will not believe? Is it not righteousnesse in him, either to give you no signe at all,
how long shall I be with you and you will not believe? Is it not righteousness in him, either to give you no Signen At all,
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or to give you a signe darker then the thing it self, as he did to the Pharisees.
or to give you a Signen Darker then the thing it self, as he did to the Pharisees.
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Ye will give credit to a mans word, and will ye not believe Gods? An honest man will get more trust of us,
You will give credit to a men word, and will you not believe God's? an honest man will get more trust of us,
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then the True and Living God;
then the True and Living God;
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Shall he not be offended with this? We declare it unto you that he is Truth it self,
Shall he not be offended with this? We declare it unto you that he is Truth it self,
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and will not fail in his promise; let that be your Castle and Refuge to enter into.
and will not fail in his promise; let that be your Castle and Refuge to enter into.
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Mercy and Truth are two sweet companions to go along with you in your pilgrimage, David prayed for them, Psal. 61. 7. O prepare thy mercy and truth to preserve me; Who will not ly safe within these everlasting Arms? what power can break through? And this he promised to himself, Psal. 57. 3. God shall send them out, &c. Mercy made so many precious Promises, and Truth keeps them.
Mercy and Truth Are two sweet Sodales to go along with you in your pilgrimage, David prayed for them, Psalm 61. 7. Oh prepare thy mercy and truth to preserve me; Who will not lie safe within these everlasting Arms? what power can break through? And this he promised to himself, Psalm 57. 3. God shall send them out, etc. Mercy made so many precious Promises, and Truth keeps them.
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Mercy is the Fountain and Sourse of all our Consolation, and Truth and Faithfulnesse conveighs it to us, and keeps it for us;
Mercy is the Fountain and Source of all our Consolation, and Truth and Faithfulness conveys it to us, and keeps it for us;
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It is these two that go before his Face, when he sits on a Throne of Majesty and makes himself accessible to sinners, Psal. 89. 14. and so they are the path way he walks in towards those who seek him, Psal. 25. 10.
It is these two that go before his Face, when he sits on a Throne of Majesty and makes himself accessible to Sinners, Psalm 89. 14. and so they Are the path Way he walks in towards those who seek him, Psalm 25. 10.
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But this sweet and Precious Name, that is as Oyntment poured forth to these who love him;
But this sweet and Precious Name, that is as Ointment poured forth to these who love him;
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how doth it smell of death to those who walk contrair to him? He is a God of Truth, to execute his Threatnings on those who dispise his Commands,
how does it smell of death to those who walk contrair to him? He is a God of Truth, to execute his Threatenings on those who despise his Commands,
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and though ye flatter your selves in your own eyes, and cry peace peace, even though ye walk in the imagination •• your heart;
and though you flatter your selves in your own eyes, and cry peace peace, even though you walk in the imagination •• your heart;
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yet certainly he is a God of Truth.
yet Certainly he is a God of Truth.
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I pray you read that sad and weighty word, that will be like a Milstone about many mens necks, to sink them in Hell, Deut. 29. 20, 21: Ye who add drunkenness to thrist;
I pray you read that sad and weighty word, that will be like a Millstone about many men's necks, to sink them in Hell, Deuteronomy 29. 20, 21: You who add Drunkenness to thrist;
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whose rule of walking is your own lust, and whatsoever pleaseth you without respect of his Commands,
whose Rule of walking is your own lust, and whatsoever Pleases you without respect of his Commands,
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and yet flatter your selves with a dream of peace, know this for a truth, the Lord will not spare thee, he that made thee will not have mercy on thee, his jealousie will smoak against thee,
and yet flatter your selves with a dream of peace, know this for a truth, the Lord will not spare thee, he that made thee will not have mercy on thee, his jealousy will smoke against thee,
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and all the eurses written in this Book shall ly upon thee, and thy name shall be blotted out from under Heaven.
and all the eurses written in this Book shall lie upon thee, and thy name shall be blotted out from under Heaven.
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It was unbelief of Gods Threatning, that first ruined man, •• is this still that keeps so many from the remedy, and makes their misery irrecoverable.
It was unbelief of God's Threatening, that First ruined man, •• is this still that keeps so many from the remedy, and makes their misery irrecoverable.
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The Serpent brought them to this question, Hath God said ye shall die? And then presently the question intertained becometh a conclusion, ye shall not surely die.
The Serpent brought them to this question, Hath God said you shall die? And then presently the question entertained Becometh a conclusion, you shall not surely die.
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Thus ye see how the lyar, from the beginning, was contrair to the God of Truth:
Thus you see how the liar, from the beginning, was contrair to the God of Truth:
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And he murdered us by lying of that God of Truth: And it is the same that shuts out all hope of remedy.
And he murdered us by lying of that God of Truth: And it is the same that shuts out all hope of remedy.
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Ye do not as yet believe and consider that curse that was pronounced against Adam, but is now also inflicted upon us;
You do not as yet believe and Consider that curse that was pronounced against Adam, but is now also inflicted upon us;
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Therefore there is no solid belief can be of the promises of the Gospel:
Therefore there is no solid belief can be of the promises of the Gospel:
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And ye who think ye believe the Gospel, do but indeed fancy it, except ye have considered the true curse of God on all flesh.
And you who think you believe the Gospel, do but indeed fancy it, except you have considered the true curse of God on all Flesh.
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But if any man have set to his seal that God is true in his Threatning, and subscribed unto the Law;
But if any man have Set to his seal that God is true in his Threatening, and subscribed unto the Law;
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Then I beseech you add not the unbelief of the Gospel unto your former disobedience. He is a God of truth, in Promises and Threatnings.
Then I beseech you add not the unbelief of the Gospel unto your former disobedience. He is a God of truth, in Promises and Threatenings.
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It is strange how untoward and froward we are, a perverse generation, we do not believe his Threatnings,
It is strange how untoward and froward we Are, a perverse generation, we do not believe his Threatenings,
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but fancie we receive his Promises, or else believeing his Threatnings, we question his Promises.
but fancy we receive his Promises, or Else believing his Threatenings, we question his Promises.
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But know this for a truth, his last Word is more weighty, and the unbelief of it is most dangerous.
But know this for a truth, his last Word is more weighty, and the unbelief of it is most dangerous.
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Ye have not keeped his Commands, and so the curse is come upon you, do ye believe that? If ye do,
You have not keeped his Commands, and so the curse is come upon you, do you believe that? If you do,
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then the Gospel speakes unto you, The God of Truth hath one word more, He that believes shall be saved, notwithstanding of all his breaking of the Law;
then the Gospel speaks unto you, The God of Truth hath one word more, He that believes shall be saved, notwithstanding of all his breaking of the Law;
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if ye do not set your Seal to this also, then ye say he is not a God of Truth, ye say he is a liar.
if you do not Set your Seal to this also, then you say he is not a God of Truth, you say he is a liar.
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And as for you who have committed your Souls to him, as to a faithful keeper,
And as for you who have committed your Souls to him, as to a faithful keeper,
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and acquiesced unto his Word of Promise for Salvation, think how unsutable it is, for you to distrust him in other lesser things.
and acquiesced unto his Word of Promise for Salvation, think how unsuitable it is, for you to distrust him in other lesser things.
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Ye have the promise of this life, whoever hath the Promises of the life to come.
You have the promise of this life, whoever hath the Promises of the life to come.
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Therefore do not make him a liar in these, He is a God of Truth, and will let you want no good thing.
Therefore do not make him a liar in these, He is a God of Truth, and will let you want no good thing.
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Say to the righteous it shall he well with him, what ever be;Say to the righteous it shall he well with him, what ever be;
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Let Heaven and Earth mix through other, yet ye may be as Mount Sion unmoved in the midst of many floods, because of the Promises.
Let Heaven and Earth mix through other, yet you may be as Mount Sion unmoved in the midst of many floods, Because of the Promises.
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Without iniquity: who doubts of that, say ye? What needs this be added, who charges him with iniquity or sin? Nay,Without iniquity: who doubts of that, say you? What needs this be added, who charges him with iniquity or since? Nay,
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but stay and consider, and you shall find great weight in this.
but stay and Consider, and you shall find great weight in this.
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It is true none dare charge him openly, or speak in expresse terms against his Holinesse,
It is true none Dare charge him openly, or speak in express terms against his Holiness,
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yet if we judge of our own and others practices and dispositions, as the Lord useth to construct of them;
yet if we judge of our own and Others practices and dispositions, as the Lord uses to construct of them;
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if we resolve our murmurings, impatience, self-absolutions and excuses to hold off convictions, into plain language,
if we resolve our murmurings, impatience, self-absolutions and excuses to hold off convictions, into plain language,
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if we would translate them into a Scripture-style, certainly it will be found, that the most part of men,
if we would translate them into a Scripture-style, Certainly it will be found, that the most part of men,
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if not all, use to impute iniquity to God, and accuse him rather, then take with accusations laid against themselves.
if not all, use to impute iniquity to God, and accuse him rather, then take with accusations laid against themselves.
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And therefore the Lord useth to go to Law with his people, he who is the Judge of the world, that cannot do unrighteously, he who is the potter,
And Therefore the Lord uses to go to Law with his people, he who is the Judge of the world, that cannot do unrighteously, he who is the potter,
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and we all the clay, yet he so far condescends to us for convincing us,and we all the clay, yet he so Far condescends to us for convincing us,
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as sometimes to refer the controversie between him and his people, to other creatures, as Micah 6. 12. He calls the mountains and the foundations of the earth to judge between him and his people,
as sometime to refer the controversy between him and his people, to other creatures, as micah 6. 12. He calls the Mountains and the foundations of the earth to judge between him and his people,
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and sometimes he appeals unto their own consciences and is content though judge, to stand and be judged by these who were guilty,
and sometime he appeals unto their own Consciences and is content though judge, to stand and be judged by these who were guilty,
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as vers. 3, and Jer. 2. vers. 5, and 31. All this supposes that when the Lord would endeavour to convince them of iniquity, they did rather recriminat and took not with their own faults.
as vers. 3, and Jer. 2. vers. 5, and 31. All this supposes that when the Lord would endeavour to convince them of iniquity, they did rather recriminat and took not with their own Faults.
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This is a truth generally acknowledged by all.
This is a truth generally acknowledged by all.
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He who is the judge of the world doth no iniquity, But O! that ye considered it, till the meditation of it were engraven on your Spirits, the seal of Gods holinesse, that ye might fear before him,He who is the judge of the world does not iniquity, But OH! that you considered it, till the meditation of it were engraven on your Spirits, the seal of God's holiness, that you might Fear before him,
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and never call him to accompt for his matters.
and never call him to account for his matters.
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Who can say I have purged my heart from iniquity? Among men the holiest are defiled with it,
Who can say I have purged my heart from iniquity? Among men the Holiest Are defiled with it,
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and so are all their actions.
and so Are all their actions.
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But here is one that ye may give him an implicit faith (so to speak) he is a God of truth, and can speak no lie, be does no iniquity, and cannot do wrong to any man.
But Here is one that you may give him an implicit faith (so to speak) he is a God of truth, and can speak no lie, be does no iniquity, and cannot do wrong to any man.
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Would there be so much impatience amongst you, and fretting against his dispensations, if ye believed this solidly? Would ye repine against his holy and just wayes, were it not to charge God with iniquity? Your murmuring and grudging at his dispensations is with child of blasphemies,
Would there be so much impatience among you, and fretting against his dispensations, if you believed this solidly? Would you repine against his holy and just ways, were it not to charge God with iniquity? Your murmuring and grudging At his dispensations is with child of Blasphemies,
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and he who can search the reins sees it ▪ and constructs so of it:
and he who can search the reins sees it ▪ and constructs so of it:
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You say by interpretation, that if ye had the government of your own matters, or of Kingdoms, ye would order them better then he doth;
You say by Interpretation, that if you had the government of your own matters, or of Kingdoms, you would order them better then he does;
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how difficult a thing is it to perswade men to take with their own iniquity? O how many excuses and pretences,
how difficult a thing is it to persuade men to take with their own iniquity? O how many excuses and pretences,
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how many extenuations are used that this conviction may not pierce deeply? But all this speaks so much blasphemy, that iniquity is in God.
how many extenuations Are used that this conviction may not pierce deeply? But all this speaks so much blasphemy, that iniquity is in God.
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Ye cannot take with your own iniquities, but ye charge his Majesty with iniquity. Just and right is he:
You cannot take with your own iniquities, but you charge his Majesty with iniquity. Just and right is he:
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] Is this any new thing, was it not said already, that he is without iniquity, and his wayes judgement? But alas,] Is this any new thing, was it not said already, that he is without iniquity, and his ways judgement? But alas,
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how ignorant are we of God, and slow of heart to conceive him as he is,
how ignorant Are we of God, and slow of heart to conceive him as he is,
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therefore is there line upon line, and precept upon precept, and name upon name, if it be possible that at length we may apprehend God as he is:
Therefore is there line upon line, and precept upon precept, and name upon name, if it be possible that At length we may apprehend God as he is:
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Alas, our knowledge is but ignorance, our light darknesse, while it is shut up in the corner of our mind,
Alas, our knowledge is but ignorance, our Light darkness, while it is shut up in the corner of our mind,
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and shines not into the heart, and hath no influence on our practice.
and shines not into the heart, and hath no influence on our practice.
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And the truth is, the belief of divine truths is almost no more but a not contradicting them, we do not seriously think of them as either to consent to them, or deny them.
And the truth is, the belief of divine truths is almost no more but a not contradicting them, we do not seriously think of them as either to consent to them, or deny them.
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Is there any consideration amongst us now of Gods justice and righteousnesse, though it be frequently spoken of? And what advantage shall ye have if ye do not consider them? O how hard is it to perswade mens hearts of this, that God is just,
Is there any consideration among us now of God's Justice and righteousness, though it be frequently spoken of? And what advantage shall you have if you do not Consider them? O how hard is it to persuade men's hearts of this, that God is just,
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and will by no means acquit the guilty, there are so many delusions drunk in in mens hearts, contrary to his truth;
and will by no means acquit the guilty, there Are so many delusions drunk in in men's hearts, contrary to his truth;
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Let no man deceive you, be not deceived with vain words, know ye not, saith our Apostle, these are strange prefaces, would ye not think the point of truth subtile, that there needed so much prefacing unto,Let no man deceive you, be not deceived with vain words, know you not, Says our Apostle, these Are strange prefaces, would you not think the point of truth subtle, that there needed so much prefacing unto,
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and yet what is it? even that which all men grant, Gods wrath comes on the children of disobedience, but alas, few men consider but deceive themselves with dreams of escaping it,
and yet what is it? even that which all men grant, God's wrath comes on the children of disobedience, but alas, few men Consider but deceive themselves with dreams of escaping it,
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though men know it, yet they know it not, for they walk as if they knew no such thing.
though men know it, yet they know it not, for they walk as if they knew no such thing.
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Alwayes however this is of little moment to affect our spirits now, yet in the day that God shall set your iniquities before your face,
Always however this is of little moment to affect our spirits now, yet in the day that God shall Set your iniquities before your face,
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and set his justice also before your eyes, O how sad and serious a thing will it be then? If these two verses were ingraven on our hearts, Gods justice and holinesse, our corruption and vilenesse, I think there would be other thoughts among us then there are.
and Set his Justice also before your eyes, Oh how sad and serious a thing will it be then? If these two Verses were engraven on our hearts, God's Justice and holiness, our corruption and vileness, I think there would be other thoughts among us then there Are.
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SERMON IV. Deut. 32. 5. They have corrupted themselves, their spot is not the spot of his Children, &c. WE doubt this people would take well with such a description of themselves, as Moses gives:
SERMON IV. Deuteronomy 32. 5. They have corrupted themselves, their spot is not the spot of his Children, etc. WE doubt this people would take well with such a description of themselves, as Moses gives:
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It might seem strange to us, that God should have chosen such a people out of all the nations of the earth,
It might seem strange to us, that God should have chosen such a people out of all the Nations of the earth,
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and they to be so rebellious and perverse, if our own experience did not teach us,
and they to be so rebellious and perverse, if our own experience did not teach us,
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how free his choise is, and how long-suffering he is, and constant in his choise. His people are called to a conformity with himself.
how free his choice is, and how long-suffering he is, and constant in his choice. His people Are called to a conformity with himself.
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Be ye holy, for I am holy. Be you holy, for I am holy.
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Lev. ch. 19. and 20. and to a difformity and separation from the rest of the world in their conversation from whom God had separated them in profession and priviledges: Lev. 18. 24 But behold what unlikenesse there is between God and his people.
Lev. changed. 19. and 20. and to a difformity and separation from the rest of the world in their Conversation from whom God had separated them in profession and privileges: Lev. 18. 24 But behold what unlikeness there is between God and his people.
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If ye were to paint out to the life a heathen people, you needed no other image or patern to coppy at but this same description of this people.
If you were to paint out to the life a heathen people, you needed no other image or pattern to copy At but this same description of this people.
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It is this that makes Moses in the preface turn to the heavens and earth, and call them to hear his song:
It is this that makes Moses in the preface turn to the heavens and earth, and call them to hear his song:
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And Isaiah beginneth his Preaching thus, Hear O Heavens, and give ear, O Earth &c. A strange thing it must be, that senselesse creatures are called to wonder at.
And Isaiah begins his Preaching thus, Hear Oh Heavens, and give ear, Oh Earth etc. A strange thing it must be, that senseless creatures Are called to wonder At.
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It must surpasse all the wonders and prodigies of nature and art:
It must surpass all the wonders and prodigies of nature and art:
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And what is that? I have nourished and brought up children, and they have rebelled against me, &c. If we consider what this people seemed once to be,
And what is that? I have nourished and brought up children, and they have rebelled against me, etc. If we Consider what this people seemed once to be,
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and thought themselves to be, we may easily know how they corrupted themselves. If ye look on them at one time.
and Thought themselves to be, we may Easily know how they corrupted themselves. If you look on them At one time.
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Exod. 19. 8. and Deut. 5. 27. Ye would call them Children. There was never a fairer undertaking of obedience then this, All that the Lord hath spoken, we will do. Exod 19. 8. and Deuteronomy 5. 27. You would call them Children. There was never a Fairer undertaking of Obedience then this, All that the Lord hath spoken, we will do.
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So that the Lord commends them for speaking well. v. 28. They have well said all that they have spoken.
So that the Lord commends them for speaking well. v. 28. They have well said all that they have spoken.
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v. 29. O that there were such an heart in them.
v. 29. Oh that there were such an heart in them.
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But compare all this peoples practice with this profession, and you shall find it exceeding contrary;
But compare all this peoples practice with this profession, and you shall find it exceeding contrary;
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they indeed corrupted themselves, though they got warning to take heed of it:
they indeed corrupted themselves, though they god warning to take heed of it:
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Take ye therefore good heed unto your selves lest ye corrupt your selves, Deut. 4. 15. 16. But alas, it was within them that destroyed them;Take you Therefore good heed unto your selves lest you corrupt your selves, Deuteronomy 4. 15. 16. But alas, it was within them that destroyed them;
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there was not such a heart in them, as to hear & obey; but they undertake, being ignorant of their own deceitful hearts, which were desperatly wicked.
there was not such a heart in them, as to hear & obey; but they undertake, being ignorant of their own deceitful hearts, which were desperately wicked.
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And therefore behold what corruption ensued and followed upon such a professed resolution, They never sooner promised obedience,
And Therefore behold what corruption ensued and followed upon such a professed resolution, They never sooner promised Obedience,
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but they disobeyed, they did abominable works, and did no good, and this is to corrupt their way, Psa. 14. 1, &c. we need not instance this longer in this people, we our selves are a sufficient proof of it.
but they disobeyed, they did abominable works, and did no good, and this is to corrupt their Way, Psa. 14. 1, etc. we need not instance this longer in this people, we our selves Are a sufficient proof of it.
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We may make this song our own, we have corrupted our selves.
We may make this song our own, we have corrupted our selves.
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Once we had a fair shew of zeal for God, of love and desire of reformation of life, many solemn undertakings were that we should amend our wayes and doings.
Once we had a fair show of zeal for God, of love and desire of Reformation of life, many solemn undertakings were that we should amend our ways and doings.
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But what is the fruit of all? Alas, we have corrupted our selves more nor they.
But what is the fruit of all? Alas, we have corrupted our selves more nor they.
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Israel promised, but we vowed and swore to the most high, Reformation and amendment of life in our conversations and callings.
Israel promised, but we vowed and swore to the most high, Reformation and amendment of life in our conversations and callings.
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Lay this Rule to our practises, and are we not a perverse and crooked generation. Oh that we were more affected with our corruptions, and were more sensible of them,
Lay this Rule to our practises, and Are we not a perverse and crooked generation. O that we were more affected with our corruptions, and were more sensible of them,
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then we could not choose out mourn for our own and the lands departing from God.
then we could not choose out mourn for our own and the Lands departing from God.
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Did not every man vow and swear to the most high God to endeavour reformation of his life,
Did not every man Voelli and swear to the most high God to endeavour Reformation of his life,
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even a personal reformation? But alas, where is it? He that is filthy is filthy still, nay, which is worse, the evil man waxeth worse and worse;
even a personal Reformation? But alas, where is it? He that is filthy is filthy still, nay, which is Worse, the evil man Waxes Worse and Worse;
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There is a great noise of a publick reformation of ordinances and worship, but alas, the deformation of life and practice outcryes all that noise.
There is a great noise of a public Reformation of ordinances and worship, but alas, the deformation of life and practice Outcries all that noise.
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Nay, certainly all that is don• in the publick, must come to no accomp• before God, since our practices outcry it.
Nay, Certainly all that is don• in the public, must come to no accomp• before God, since our practices outcry it.
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Publick reformation is abomination where pe••onal •orruptions do not cease:
Public Reformation is abomination where pe••onal •orruptions do not cease:
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This made the Je••s so•emn dayes hateful, their hands were full of blood. Isai. 1. all that ye have spent on the publick will never be reckoned,
This made the Je••s so•emn days hateful, their hands were full of blood. Isaiah 1. all that you have spent on the public will never be reckoned,
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since ye will not consecrat your lives to God, will not give your lusts up to him.
since you will not consecrate your lives to God, will not give your Lustiest up to him.
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Ye are his enemies in the mean time, though you accompt your selves Religions friends. I beseech you consider your wayes;
You Are his enemies in the mean time, though you account your selves Religions Friends. I beseech you Consider your ways;
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would any of us have thought to have seen such prosanity, mocking of Godliness and ignorance in Scotland in so short a time;
would any of us have Thought to have seen such prosanity, mocking of Godliness and ignorance in Scotland in so short a time;
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Nay, it is to be feared that the day is not far off, when ye will corrupt your selves and do abominable things,
Nay, it is to be feared that the day is not Far off, when you will corrupt your selves and do abominable things,
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yea, defile your selves as ill as the nations that know not God. Every man useth to impute his faults to something beside himself;
yea, defile your selves as ill as the Nations that know not God. Every man uses to impute his Faults to something beside himself;
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ere men take with their own iniquity, they will charge God that gave no more grace:
ere men take with their own iniquity, they will charge God that gave no more grace:
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But if men knew themselves, they would deduce their corruption and destruction both, from one fountain, that is from themselves.
But if men knew themselves, they would deduce their corruption and destruction both, from one fountain, that is from themselves.
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Ignorance of our selves maketh us oft undertake fair, and promise so well on our own head.
Ignorance of our selves makes us oft undertake fair, and promise so well on our own head.
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What was the fountain of this peoples corruption, and apostarizing from their professions? The Lord hints at it, Deut. 5. 25, &c. Oh that they bad such a heart.
What was the fountain of this peoples corruption, and apostarizing from their professions? The Lord hints At it, Deuteronomy 5. 25, etc. O that they bade such a heart.
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Alas, poor people, ye know not your selves, that speak so well, I know thee better then thou doest thy self;
Alas, poor people, you know not your selves, that speak so well, I know thee better then thou dost thy self;
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I will declare unto thee thy own thought, thou hast not such a heart as to do what thou sayest, there is a desperat wicked heart within thee, that will destroy thee by lying unto thee.
I will declare unto thee thy own Thought, thou hast not such a heart as to do what thou Sayest, there is a desperate wicked heart within thee, that will destroy thee by lying unto thee.
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If thou knewest this fountain of orig••al corruption, thou would despair of doing, and say, I cannot serve the Lord.
If thou Knewest this fountain of orig••al corruption, thou would despair of doing, and say, I cannot serve the Lord.
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Now here is the fountain of the Lands corruption this day:
Now Here is the fountain of the Lands corruption this day:
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why is our way corrupted? because our hearts within were not cleansed, and because they were not known.
why is our Way corrupted? Because our hearts within were not cleansed, and Because they were not known.
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If we had dryed up the fountain, the streams had ceased: but we did only damn it up, and cut off some streams for a season:
If we had dried up the fountain, the streams had ceased: but we did only damn it up, and Cut off Some streams for a season:
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we set up our resolutions and purpose• as an hedge to hold it in; but the sea of the heart• iniquity, that is above all things, hath overflowed it,
we Set up our resolutions and purpose• as an hedge to hold it in; but the sea of the heart• iniquity, that is above all things, hath overflowed it,
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and defiled our way more then in former times. Ye thought upon no other thing but that presently ye would be all changed people,
and defiled our Way more then in former times. the Thought upon no other thing but that presently you would be all changed people,
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and would reform without more adoe. And thus it is with you in all your publick repentances.
and would reform without more ado. And thus it is with you in all your public repentances.
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But alas, you know not your selves;
But alas, you know not your selves;
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it i• still within you, which will yet corrupt you ▪ and it was within us that hath undone us.
it i• still within you, which will yet corrupt you ▪ and it was within us that hath undone us.
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W• were too confident of our selves, and it is n• wonder that the Lord suffer us to prove our selves that we may know what is in our heart Now therefore since ye have so often tryed it, I beseech you, follow not such a way again.
W• were too confident of our selves, and it is n• wonder that the Lord suffer us to prove our selves that we may know what is in our heart Now Therefore since you have so often tried it, I beseech you, follow not such a Way again.
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Ye are called to deny your selves, and to follow Christ;
You Are called to deny your selves, and to follow christ;
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and this is a great part of it, that ye may never expect for any good within your selves,
and this is a great part of it, that you may never expect for any good within your selves,
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or the helping of any evil. In me is thy help found.
or the helping of any evil. In me is thy help found.
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Look to the fountain of Life Jesus Christ, and despair of your own hearts, for they are desperatly wicked,
Look to the fountain of Life jesus christ, and despair of your own hearts, for they Are desperately wicked,
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so wicked, that if ye knew them, ye would despair of them, and give them over to another hand, who can crea• a new heart within you.
so wicked, that if you knew them, you would despair of them, and give them over to Another hand, who can crea• a new heart within you.
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Ye use to impute you• back-slidings to the times, to temptations, t• company and such like.
the use to impute you• backslidings to the times, to temptations, t• company and such like.
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This is the way tha• men shift the challenges of sin:
This is the Way tha• men shift the challenges of since:
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The drunkar• puts it on his companion, the servant on his master that led him wrong, ye people put Rulers in the fault,
The drunkar• puts it on his Companion, the servant on his master that led him wrong, you people put Rulers in the fault,
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and absolve themselves, and Rulers put one another in the wrong, and absolve themselves. But alas!
and absolve themselves, and Rulers put one Another in the wrong, and absolve themselves. But alas!
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all of us are ignorant of our selves: It is not times nor temptations that corrupt us, but our selves.
all of us Are ignorant of our selves: It is not times nor temptations that corrupt us, but our selves.
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No man is tempted (sayeth James) of God, but every man is tempted when he is drawn away of his own lust and enticed, James. No man is tempted (Saith James) of God, but every man is tempted when he is drawn away of his own lust and enticed, James.
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1. 14. Temptation were no temptation, if our hearts were not wicked hearts. Nay, many of us are ready to tempt temptations, to provoke the devil to temptations:
1. 14. Temptation were no temptation, if our hearts were not wicked hearts. Nay, many of us Are ready to tempt temptations, to provoke the Devil to temptations:
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we cast our selves open to temptations.
we cast our selves open to temptations.
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Temptation finds lust within, and lust within is the Mother to conceive sin, if temptation be the father.
Temptation finds lust within, and lust within is the Mother to conceive since, if temptation be the father.
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Times do not bring evils along with them, they do but discover what was hid before:
Times do not bring evils along with them, they do but discover what was hid before:
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all the evils and corruptions you see now among us, where were they in the day of our first love,
all the evils and corruptions you see now among us, where were they in the day of our First love,
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when we were as a loving and beloved child? have all these risen up of late.
when we were as a loving and Beloved child? have all these risen up of late.
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No certainly, all that you have seen and found were before, though they did not appear:
No Certainly, all that you have seen and found were before, though they did not appear:
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before they were in the root, now you see the fruit.
before they were in the root, now you see the fruit.
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All the Apostacy, and profanity that hath been vented in these dayes, it was all shut up within the corners of mens hearts at the beginning:
All the Apostasy, and profanity that hath been vented in these days, it was all shut up within the corners of men's hearts At the beginning:
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time and temptation hath but uncovered the heart and made the inside out;
time and temptation hath but uncovered the heart and made thee inside out;
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hath but opened a sluce to let out this sea of corruption, Its not bred since, but seen since.
hath but opened a sluice to let out this sea of corruption, Its not bred since, but seen since.
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Now so it is with us, we have corrupted our selves, and so we corrupt our selves still more.
Now so it is with us, we have corrupted our selves, and so we corrupt our selves still more.
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Backsliding cometh on as gray hairs, here and there, and is not perceived by beholders. Nemo repente fit turpissimus. No man becometh worst at first;
Backsliding comes on as grey hairs, Here and there, and is not perceived by beholders. Nemo Repent fit turpissimus. No man Becometh worst At First;
vvg vvz p-acp c-acp j-jn n2, av cc a-acp, cc vbz xx vvn p-acp n2. np1 vvi j fw-la. dx n1 vvz js p-acp ord;
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There are many steps between that and good.
There Are many steps between that and good.
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Corruption comes on men• way as in fruits, some one part beginneth to alter, and then it groweth worse,
Corruption comes on men• Way as in fruits, Some one part begins to altar, and then it grows Worse,
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and putrifieth, and corrupteth the rest of the parts. An Apple rotes not all at once, so it is with us;
and putrefieth, and corrupteth the rest of the parts. an Apple rotes not all At once, so it is with us;
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men begin at leisure, but they run post or all be done.
men begin At leisure, but they run post or all be done.
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In some one step of our way we take liberty, and think to keep the rest clean:
In Some one step of our Way we take liberty, and think to keep the rest clean:
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But when that part is corrupted, a little leaven leaveneth the wholl lump, and all followeth;
But when that part is corrupted, a little leaven leaveneth thee wholl lump, and all follows;
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And then he that corrupted himself, is ready to corrupt others. Children that are corrupters, Isa. 1. 4. Every one by his example corrupts another;
And then he that corrupted himself, is ready to corrupt Others. Children that Are corrupters, Isaiah 1. 4. Every one by his Exampl corrupts Another;
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and by corrupting others, they again corrupt themselves more. O! how infectious an evil is sin, of a pestilentious nature;
and by corrupting Others, they again corrupt themselves more. OH! how infectious an evil is since, of a pestilentious nature;
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And truely our hearts are more ready to receive such impressions, then either a World, or a Devil is to make them.
And truly our hearts Are more ready to receive such impressions, then either a World, or a devil is to make them.
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Their spot is not ] Why doth the Lord take pleasure to reckon their sins, to describe so abominable a People.Their spot is not ] Why does the Lord take pleasure to reckon their Sins, to describe so abominable a People.
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Is not this Jacob in whom he saw no iniquity? Is not this Israel, whose transgressions are not known? Certainly if this people would have charged themselves so, he would not have done it.
Is not this Jacob in whom he saw no iniquity? Is not this Israel, whose transgressions Are not known? Certainly if this people would have charged themselves so, he would not have done it.
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He loves to forget, when we remember our sins; But he must remember them, when we forget them.
He loves to forget, when we Remember our Sins; But he must Remember them, when we forget them.
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What is the Lords great controversie with men, here it is, how can ye say or think that ye are not polluted? Or if ye take with such a General;
What is the lords great controversy with men, Here it is, how can you say or think that you Are not polluted? Or if you take with such a General;
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Yet, why is not the conviction of your sin and misery so deeply engraven, as to pursue you out of all hope of remedy in your selves, Jer. 2. 22, 23. And therefore is thine iniquity marked before me, saith the Lord.
Yet, why is not the conviction of your since and misery so deeply engraven, as to pursue you out of all hope of remedy in your selves, Jer. 2. 22, 23. And Therefore is thine iniquity marked before me, Says the Lord.
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God hath determined not to wrong his Justice.
God hath determined not to wrong his justice.
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If men should go away unpunished and unjudged both, where were his Righteousnes? If there were no record of mens transgressions, were he a righteous Judge? Therefore, those who do not judge themselves, must leave judgement to him;
If men should go away unpunished and unjudged both, where were his Righteousness? If there were no record of men's transgressions, were he a righteous Judge? Therefore, those who do not judge themselves, must leave judgement to him;
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For once the mouth of all flesh must be stoped, and all become guilty before God.
For once the Mouth of all Flesh must be stopped, and all become guilty before God.
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Why pleads the Lord with man? Because man sayes I am innocent, I have not sinned, his anger will turn away, Jer. 2. 35. Will any speak so in termes? No indeed,
Why pleads the Lord with man? Because man Says I am innocent, I have not sinned, his anger will turn away, Jer. 2. 35. Will any speak so in terms? No indeed,
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but the Lord constructs so of the most part;
but the Lord constructs so of the most part;
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because they do more consider the wrongs done to them, nor their own wrongs done to God: All men confesse the general; that they are sinners;
Because they do more Consider the wrongs done to them, nor their own wrongs done to God: All men confess the general; that they Are Sinners;
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but who searches and tryes his way to find out particulares, and in as far as ye do not charge your selves with particular guiltinesse,
but who Searches and tries his Way to find out particulares, and in as Far as you do not charge your selves with particular guiltiness,
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until ye be afraid of his anger, as long as the consideration of your sins is so superficial and shallow, that ye apprehend no danger of wrath,
until you be afraid of his anger, as long as the consideration of your Sins is so superficial and shallow, that you apprehend no danger of wrath,
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or immunity from it, certainly God will plead with you.
or immunity from it, Certainly God will plead with you.
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Justice must so far be glorified, as once to conclude you under the sentence of death;
justice must so Far be glorified, as once to conclude you under the sentence of death;
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If ye do it not now, then ye leave God to be your Judge and Party.
If you do it not now, then you leave God to be your Judge and Party.
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But if any man shall take with his guiltinesse, till his mouth be stopped, and condemne himself in Gods sight;
But if any man shall take with his guiltiness, till his Mouth be stopped, and condemn himself in God's sighed;
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I say Mercy and Grace in God must not be wronged, he that judges himself, shall not be judged of the Lord. I say Mercy and Grace in God must not be wronged, he that judges himself, shall not be judged of the Lord.
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VVhat a fair offer is this to you all? The Lord offers to you,
What a fair offer is this to you all? The Lord offers to you,
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if ye will in time be your own judges, I will resigne my judgement to you;
if you will in time be your own judges, I will resign my judgement to you;
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If ye will but in earnest passe the sentence, I will nathe• passe it nor execute it.
If you will but in earnest pass the sentence, I will nathe• pass it nor execute it.
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If ye come to the Mediator Christ Jesus, to escape from the wrath o• a Judge, you shall meet with a reconciled Father,
If you come to the Mediator christ jesus, to escape from the wrath o• a Judge, you shall meet with a reconciled Father,
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and with such love in him, as shall hide a multitude of offences. O! the depth and height, and breadth of that Love!
and with such love in him, as shall hide a multitude of offences. OH! the depth and height, and breadth of that Love!
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VVell then, it shall be a Sea to cast your offences into, that shall drown them.
Well then, it shall be a Sea to cast your offences into, that shall drown them.
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571
Had not his people many spots? Is there any man can say, I have cleansed my heart from iniquity? No, not one.
Had not his people many spots? Is there any man can say, I have cleansed my heart from iniquity? No, not one.
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Ye• behold, he sees no spots in his people:
Ye• behold, he sees no spots in his people:
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He doth not make them his people because spotlesse, but he seeth them spotlesse, because he makes them his people ▪ There is no covering that can hide mens uncleannesse from his piercing eye,
He does not make them his people Because spotless, but he sees them spotless, Because he makes them his people ▪ There is no covering that can hide men's uncleanness from his piercing eye,
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but one, even Jesus Christ his Righteousnesse; And blest is he whose sins are covered:
but one, even jesus christ his Righteousness; And blessed is he whose Sins Are covered:
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575
If this covering were spread over the mouth of all Hell, then Hell should have a covering from his Eyes.
If this covering were spread over the Mouth of all Hell, then Hell should have a covering from his Eyes.
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576
If ye therefore strip your selves naked of your own pretences and leaves, and think not your self secure under any created shelter;
If you Therefore strip your selves naked of your own pretences and leaves, and think not your self secure under any created shelter;
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if ye hide not your iniquity, then it shall be hid indeed; Here is a covering that shall hide it from his Eyes.
if you hide not your iniquity, then it shall be hid indeed; Here is a covering that shall hide it from his Eyes.
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There is no spot so heinous, none so ingrained, but the Blood of Jesus can wash it as perfectly out,
There is no spot so heinous, none so engrained, but the Blood of jesus can wash it as perfectly out,
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579
as if it had never been, Isai. 16. 17. Though your spots were such as are not incident to his Children,
as if it had never been, Isaiah 16. 17. Though your spots were such as Are not incident to his Children,
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580
yet this Blood cleanses from one and all, it is of an infinite nature.
yet this Blood cleanses from one and all, it is of an infinite nature.
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581
But though it be so, that the Blood of Christ cleanseth from all sin, that there is a fountain opened in the house of David for sin and for uncleanness, for sin and separation,
But though it be so, that the Blood of christ Cleanseth from all since, that there is a fountain opened in the house of David for since and for uncleanness, for since and separation,
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for such hainous offences as may separat people, even from the Congregation of the Lords people.
for such heinous offences as may separate people, even from the Congregation of the lords people.
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583
Yet there are some sins, some spots that ordinarly his people are not defiled with, and in this respect they may be called holy and undefiled in the way.
Yet there Are Some Sins, Some spots that ordinarily his people Are not defiled with, and in this respect they may be called holy and undefiled in the Way.
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584
There are some Ma•ks and Characters of unregenerated men, so legible and expresse, that we may even read •rom mens Conversation, that they are not the Children of God.
There Are Some Ma•ks and Characters of unregenerated men, so legible and express, that we may even read •rom men's Conversation, that they Are not the Children of God.
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585
Though the blood of Christ wash from all, yet the child of God ordinarily is kept from some kind of spots,
Though the blood of christ wash from all, yet the child of God ordinarily is kept from Some kind of spots,
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586
so that if a man shall be spotted with them, its no marvel he question if he be a child or not.
so that if a man shall be spotted with them, its no marvel he question if he be a child or not.
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587
There are two, which I think so gross and unclean spots, that I cannot conceive how a soul washen by Jesus Christ, can be defiled with them;
There Are two, which I think so gross and unclean spots, that I cannot conceive how a soul washen by jesus christ, can be defiled with them;
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588
one is, a course of profanity;
one is, a course of profanity;
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589
the common walk of the multitude is so grosse and profane, so void of God and godlinesse, that it witnesseth to their face that they are not the sons of God:
the Common walk of the multitude is so gross and profane, so void of God and godliness, that it Witnesseth to their face that they Are not the Sons of God:
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590
He that is born of God sinneth not; he maketh not sin his way and trade to walk into, and please himself into.He that is born of God Sinneth not; he makes not sin his Way and trade to walk into, and please himself into.
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591
What are the most part of you, I pray you? Is your spot like the spot of his children? Do not ye declare your sin as Sodom, ye drunkards, who wallow in it daily,
What Are the most part of you, I pray you? Is your spot like the spot of his children? Do not you declare your since as Sodom, you drunkards, who wallow in it daily,
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592
and though ye professe repentance, yet never amend? Ye who have a custome of swearing and blasph•ming his holy Name, do not ye carry in your fore-head a spot that is not like his children? The child of God may fall in many particulars,
and though you profess Repentance, yet never amend? the who have a custom of swearing and blasph•ming his holy Name, do not you carry in your forehead a spot that is not like his children? The child of God may fallen in many particulars,
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but it is not the spot of a child to continue in them, to add drunkennesse to •hirst,
but it is not the spot of a child to continue in them, to add Drunkenness to •hirst,
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and yet to dream of escaping wrath. I pray you consider it; for it is of great moment.
and yet to dream of escaping wrath. I pray you Consider it; for it is of great moment.
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Do ye carry such a black mark, the devils mark? O! do not think your selves safe.
Do you carry such a black mark, the Devils mark? OH! do not think your selves safe.
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May not this perswade you? Do but compare your selve• in your converse and walk with an heathen without the Church, set aside your publick profession of coming to the Church and hearing th• word and Church priviledges:
May not this persuade you? Do but compare your selve• in your converse and walk with an heathen without the Church, Set aside your public profession of coming to the Church and hearing th• word and Church privileges:
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And is there difference visible between you and them? Many o• you pray no more in secret,
And is there difference visible between you and them? Many o• you pray no more in secret,
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or in your familie• nor they; ye curse and swear as they, ye are covetous and worldly as they;
or in your familie• nor they; you curse and swear as they, you Are covetous and worldly as they;
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And if ye can, do b• draw a line of difference? and if ye cannot then I ask what are ye? Is not this the spot o• Bastards? Another spot is, hatred of Godlines• and the Godly, this is indeed the most livel• image of the Devil;
And if you can, do b• draw a line of difference? and if you cannot then I ask what Are you? Is not this the spot o• Bastards? another spot is, hatred of Godlines• and the Godly, this is indeed the most livel• image of the devil;
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who hates his brother is of th• Devil. who hates his brother is of th• devil.
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He that hats the Son can he love the Father He that hats him that is begotten, hats also him that begat him:
He that hats the Son can he love the Father He that hats him that is begotten, hats also him that begat him:
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And he that loves him that begat, loves him that is begotten.
And he that loves him that begat, loves him that is begotten.
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Now hovv ca• he be begotten of God, who hates that nature h• is said to partake of, who hats him that is begotten? I wonder that many of your conscience are not touched vvith this? how can ye imagine ye are children of God,
Now how ca• he be begotten of God, who hates that nature h• is said to partake of, who hats him that is begotten? I wonder that many of your conscience Are not touched with this? how can you imagine you Are children of God,
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when there is non• of your neighbours that your heart riseth mo• against, that ye can least abide,
when there is non• of your neighbours that your heart Riseth mo• against, that you can least abide,
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nor those wh• seek God most diligently, whose conversation different from the worlds.
nor those wh• seek God most diligently, whose Conversation different from the world's.
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Do not flatter you selves, as if it vvere Hypocrisie ye hated? No no, ye can agree vvith profanity,
Do not flatter you selves, as if it were Hypocrisy you hated? No no, you can agree with profanity,
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and hovv ca• ye hate Hypocrisie? ye can agree vvith a pr•fane hypocrite, vvith a profane man, th• feigns and dissembles repentance,
and how ca• you hate Hypocrisy? you can agree with a pr•fane hypocrite, with a profane man, th• feigns and dissembles Repentance,
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but if once were so throughly changed, as to hate his fo•mer way and forsake it, then your antipathy beginneth.
but if once were so thoroughly changed, as to hate his fo•mer Way and forsake it, then your antipathy begins.
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609
What a ridiculous thing is it, for profanity to take upon it to censure hypocrisie? Certainly if profanity cast out with hypocrisie, it must be because it hath a form of godlinesse, which it so much detesteth.
What a ridiculous thing is it, for profanity to take upon it to censure hypocrisy? Certainly if profanity cast out with hypocrisy, it must be Because it hath a from of godliness, which it so much detesteth.
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It is a strange hatred at godlinesse that a profane man hath, that he cannot abide the very shadow of it.
It is a strange hatred At godliness that a profane man hath, that he cannot abide the very shadow of it.
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I beseech you who love not holinesse in your own persons, who hate to be reformed your selves, do not add this hight of sin to it,
I beseech you who love not holiness in your own Persons, who hate to be reformed your selves, do not add this hight of since to it,
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as to hate it in others also.
as to hate it in Others also.
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If ye be not godly your selves, do not add this declared manifest character of a child of the devil to it, to hate godlinesse in others.
If you be not godly your selves, do not add this declared manifest character of a child of the Devil to it, to hate godliness in Others.
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614
There were some hope of you, if ye held it in reverence and estimation where ye saw it.
There were Some hope of you, if you held it in Reverence and estimation where you saw it.
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There are many other spots not incident to his children, as this, that men will not take with their sin and the curse;
There Are many other spots not incident to his children, as this, that men will not take with their since and the curse;
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it is a great difficulty to convince the most part of men how miserable they are, how void of God:
it is a great difficulty to convince the most part of men how miserable they Are, how void of God:
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all the world will not put them out of a good opinion of themselves: And I think this hath been the spot of this people;
all the world will not put them out of a good opinion of themselves: And I think this hath been the spot of this people;
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they would not take with their guiltinesse, a stubborn-hearted people, whole-hearted. There needs no more to declare a number of you not to be Gods children,
they would not take with their guiltiness, a stubbornhearted people, whole-hearted. There needs no more to declare a number of you not to be God's children,
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but this, ye have lived all your time in the opinion and belief that ye were Gods children, that ye believed in him;
but this, you have lived all your time in the opinion and belief that you were God's children, that you believed in him;
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ye never saw your selves lost and miserable.
you never saw your selves lost and miserable.
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This was the spot of this people, that they esteemed themselves children, though they had many spots that testified to their face that they were no children;
This was the spot of this people, that they esteemed themselves children, though they had many spots that testified to their face that they were no children;
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they waxed worse and worse, neither mercies nor judgements amended them:
they waxed Worse and Worse, neither Mercies nor Judgments amended them:
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when be slew them, it may be, they sought him, and flattered him with their mouth, when be slew them, it may be, they sought him, and flattered him with their Mouth,
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but their hearts were no• right with him, neither were they stedfast in his Covenant, Psal. 78, 34. Ye would have thought them a godly people while under the rod for a season,but their hearts were no• right with him, neither were they steadfast in his Covenant, Psalm 78, 34. You would have Thought them a godly people while under the rod for a season,
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but all that was but extorted and pressed out by violence of affliction, as the groans of a beast under a burden;
but all that was but extorted and pressed out by violence of affliction, as the groans of a beast under a burden;
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but a little time declared that i• was but flattery, though they thought themselve• ingenuous,
but a little time declared that i• was but flattery, though they Thought themselve• ingenuous,
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and therefore they returned to thei• old provocations, as a sow to the puddle, or • dog to his vomit.
and Therefore they returned to thei• old provocations, as a sow to the puddle, or • dog to his vomit.
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And is not this our spot, eve• the spot of great and small;
And is not this our spot, eve• the spot of great and small;
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If any would loo• upon us in our ingadgements and vows unde• trouble, we appear like his people, a praying repenting, and believing people.
If any would loo• upon us in our engagements and vows unde• trouble, we appear like his people, a praying repenting, and believing people.
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But how quickly doth all this prove flattery? Do we not still return to our old wayes, that we have been examplarly punished for,
But how quickly does all this prove flattery? Do we not still return to our old ways, that we have been exemplarily punished for,
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and which we so solemnly ingaged against.
and which we so solemnly engaged against.
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The •eat of the furnace dieth out, and they waxe colder and harder, a little time wears away all their tendernesse:
The •eat of the furnace Dieth out, and they wax colder and harder, a little time wears away all their tenderness:
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every man to his own things, and no man seeks the things of Jesus Christ. This was this peoples sin and spot.
every man to his own things, and no man seeks the things of jesus christ. This was this peoples since and spot.
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Jeshurun waxed fat and kicked, and lightly esteemed the Rock of their Salvation. Jeshurun waxed fat and Kicked, and lightly esteemed the Rock of their Salvation.
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VVhe• their heads were lifted up to Government, whe• they were raised out of the waters of afflictio• and poverty;
VVhe• their Heads were lifted up to Government, whe• they were raised out of the waters of afflictio• and poverty;
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Then they forgat God, they oppressed the poor and needy, eat up his people a bread,
Then they forgot God, they oppressed the poor and needy, eat up his people a bred,
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and could not abide to have their faul• told them, they said to the Seers, see not,
and could not abide to have their faul• told them, they said to the Seers, see not,
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and • the Prophets prophesie not unto us right things, &c Isai. 30. 10. I think likewise, that oppressio• is not the spot of his Children, whoever use it And covetousn•sse presses men to it,and • the prophets prophesy not unto us right things, etc. Isaiah 30. 10. I think likewise, that oppressio• is not the spot of his Children, whoever use it And covetousn•sse presses men to it,
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when power is in their hand to compasse it: This is a vile spot, unworthy of any Ruler, let be a Christian: It was abhored among Pagans.
when power is in their hand to compass it: This is a vile spot, unworthy of any Ruler, let be a Christian: It was abhorred among Pagans.
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O! but it cries to heaven, (sayeth the Scripture) it hath a double cry when other sins cry once.
OH! but it cries to heaven, (Saith the Scripture) it hath a double cry when other Sins cry once.
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The heinousnesse of it cryeth once, and the poor people cry again, and both these come up to the Ears of the Lord of Hosts;
The heinousness of it Cries once, and the poor people cry again, and both these come up to the Ears of the Lord of Hosts;
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Nay, it hath the cry of Murther and another beside.
Nay, it hath the cry of Murder and Another beside.
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He that is greedy of gain, is said to take away the life of the owners thereof, Pro. 1. 19. So he is a Murtherer before God,
He that is greedy of gain, is said to take away the life of the owners thereof, Pro 1. 19. So he is a Murderer before God,
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and the poor mans blood crieth for vengeance, and then himself seconds it either by prayer,
and the poor men blood cries for vengeance, and then himself seconds it either by prayer,
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or crying out for misery, Job. 35. 9. All mens prayers and professions will not outcry these two.
or crying out for misery, Job. 35. 9. All men's Prayers and professions will not outcry these two.
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The peoples many prayers could not be heard, Isai. 1. 15. because their hands were full of blood, which had a louder cry then their prayers.
The peoples many Prayers could not be herd, Isaiah 1. 15. Because their hands were full of blood, which had a Louder cry then their Prayers.
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The poor also oppressing the poor, is like a sweeping rain that leaves nothing behind it.
The poor also oppressing the poor, is like a sweeping rain that leaves nothing behind it.
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It is read in the Margin, that they are not his Children, this is their blot. And indeed it is so;
It is read in the Margin, that they Are not his Children, this is their blot. And indeed it is so;
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It is a great blot and stain in the face of any man whoever he be, that he is not born of God, that he can reckon kindred to none but Adam; But what indignity is it and disgrace for a people •rofessing his Name,
It is a great blot and stain in the face of any man whoever he be, that he is not born of God, that he can reckon kindred to none but Adam; But what indignity is it and disgrace for a people •rofessing his Name,
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yet to have no other Ge•eration, to reckon no higher then the Earth •d the Earthly.
yet to have no other Ge•eration, to reckon no higher then the Earth •d the Earthly.
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What is now the great blot • our visible Church? Here it is, the most •rt are not Gods Children, but called so;
What is now the great blot • our visible Church? Here it is, the most •rt Are not God's Children, but called so;
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And is the greater blot that they are called so, and •e not.
And is the greater blot that they Are called so, and •e not.
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O poor Saints esteem your honour and high priviledge, ye have received this to be the sons of God.
O poor Saints esteem your honour and high privilege, you have received this to be the Sons of God.
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It is no blot to you, that ye are poor and despised in the World:
It is no blot to you, that you Are poor and despised in the World:
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But it is and shall be an eternal blot, to the great and rich and wise in the World, that they are not the Children of God.
But it is and shall be an Eternal blot, to the great and rich and wise in the World, that they Are not the Children of God.
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Christianity is no• blot, though it be in reproach among men, bu• it is really the glory and excellency of a man but the want of it,
Christianity is no• blot, though it be in reproach among men, bu• it is really the glory and excellency of a man but the want of it,
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alas, how doth it abase many high and noble, empoverish many rich, an• infatuat many wise? Ye think all of you a• the Children of God,
alas, how does it abase many high and noble, empoverish many rich, an• infatuate many wise? You think all of you a• the Children of God,
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because ye are in th• Church, and partake of the Ordinances and Sacraments: and so did this people.
Because you Are in th• Church, and partake of the Ordinances and Sacraments: and so did this people.
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But Moses did not flatter these Jews, but told bo• Princes and People in their face, that they we• not Children of God,
But Moses did not flatter these jews, but told bo• Princes and People in their face, that they we• not Children of God,
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because only Israel in th• letter, they had not childrens manners.
Because only Israel in th• Letter, they had not Children's manners.
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Oh that it might not be said of the most part of yo• that ye are not children of God, and that that your blot and shame.
O that it might not be said of the most part of yo• that you Are not children of God, and that that your blot and shame.
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It is the shame of Ru•ers, not to be the Children of God.
It is the shame of Ru•ers, not to be the Children of God.
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They a• Wise, they are Active, they are Noble, b• one Spot disgraceth all, one fly maketh the Oyntment stink, they are not gracious, ma• of them but sons of men at the farthest recko•ing, are not begotten again to a lively Hop• Not many Wise, not many Noble, not many Ri• The scantnesse of gracious men, is the Spot• Judicatories, that there are many Children the World,
They a• Wise, they Are Active, they Are Noble, b• one Spot disgraceth all, one fly makes the Ointment stink, they Are not gracious, ma• of them but Sons of men At the farthest recko•ing, Are not begotten again to a lively Hop• Not many Wise, not many Noble, not many Ri• The scantness of gracious men, is the Spot• Judges, that there Are many Children the World,
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but few Children of Light in the• O! how beautiful and glorious would Judi•tories be,
but few Children of Light in the• OH! how beautiful and glorious would Judi•tories be,
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if all the Members were Children Light? What glory would there be, if all them did shine and enlightened one anothe• But what beauty or comelinesse, what Majesty can be in Rulers,
if all the Members were Children Light? What glory would there be, if all them did shine and enlightened one anothe• But what beauty or comeliness, what Majesty can be in Rulers,
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or Judicatories, when the Image of God is not in them? This is also the Spot of Assemblies, Synods, Presbytries, that there are few godly Ministers.
or Judges, when the Image of God is not in them? This is also the Spot of Assemblies, Synods, Presbyteries, that there Are few godly Ministers.
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Alas that this complaint should be, even among those, whose Office it is to beget many Children to God,
Alas that this complaint should be, even among those, whose Office it is to beget many Children to God,
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how few of them are begotten, or hath the Image of their Father? And thus Church-Assemblies have no beauty, such as the Courts of Jesus Christ should have.
how few of them Are begotten, or hath the Image of their Father? And thus Church assemblies have no beauty, such as the Courts of jesus christ should have.
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O! that we were in love with Christianity and Grace, that it were our grand question,
OH! that we were in love with Christianity and Grace, that it were our grand question,
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how shall I be put among the Children? The Lord seems to wonder at it and make a question of it, How can such as we be put among the Children? Jer. 3. 19. But he answers it himself, thou shalt call me, my Father,
how shall I be put among the Children? The Lord seems to wonder At it and make a question of it, How can such as we be put among the Children? Jer. 3. 19. But he answers it himself, thou shalt call me, my Father,
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and shalt not turn away from me. There is no more, but take with your wanderings, and wrongs done to God;and shalt not turn away from me. There is no more, but take with your wanderings, and wrongs done to God;
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Imbrace him in Jesus Christ, and he becomes your Father, and if ye be Children, sure ye will resolve to abide in your Fathers house,
Embrace him in jesus christ, and he becomes your Father, and if you be Children, sure you will resolve to abide in your Father's house,
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and turn no more to a present world, or your former lusts.
and turn no more to a present world, or your former Lustiest.
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They are a perverse and crooked generation ] What pleasure hath the Lord in speaking thus,They Are a perverse and crooked generation ] What pleasure hath the Lord in speaking thus,
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when he upbraids none? Certainly, in a manner it is drawn out of him. Would he ob•ect our faults, if we did not defend them by obstinacy.
when he upbraids none? Certainly, in a manner it is drawn out of him. Would he ob•ect our Faults, if we did not defend them by obstinacy.
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Perversnesse and crookednesse is obstinacy and incorrigiblenesse against Mercies •nd Judgements.
Perverseness and crookedness is obstinacy and incorrigibleness against mercies •nd Judgments.
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That which is crooked, cannot •e made straight, saith Solomon. Then doth the Lord take notice of sins,That which is crooked, cannot •e made straight, Says Solomon. Then does the Lord take notice of Sins,
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when men refuse to return, and so maintain their sins. It is thi• which hightens provocations and makes ou• the controversy, perversnesse in sin.
when men refuse to return, and so maintain their Sins. It is thi• which heightens provocations and makes ou• the controversy, perverseness in since.
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It is no• ordinary common infirmities that the Lord punisheth, either in a Land or Person;
It is no• ordinary Common infirmities that the Lord Punisheth, either in a Land or Person;
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bu• when infirmities are discovered by the Light o• the Word, when the Lord useth means to reclaim men in his Providence, and yet no mean• prevail;
bu• when infirmities Are discovered by the Light o• the Word, when the Lord uses means to reclaim men in his Providence, and yet no mean• prevail;
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then are they reckoned perverse Now perversnesse is not the spot of his Children:
then Are they reckoned perverse Now perverseness is not the spot of his Children:
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The Child of God daily bowes, an• folds to him, receives challenges from him taks with iniquity, and yields unto God.
The Child of God daily bows, an• folds to him, receives challenges from him Takes with iniquity, and yields unto God.
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O• that this Title might not be written above th• head of this generation deservedly. This is perverse and crooked generation.
O• that this Title might not be written above th• head of this generation deservedly. This is perverse and crooked generation.
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SERMON V. Psal. 73. 28. But it is good for me to dra• near to God:
SERMON V. Psalm 73. 28. But it is good for me to dra• near to God:
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I have put my trust in t• Lord God, that I may declare all t• Works.
I have put my trust in t• Lord God, that I may declare all t• Works.
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AFter mans first transgression he was shut o• from the Tree of Life, and cast out of t• Garden, by which was signified, his seclu• on and sequestration from the presence of Go• and communion with him:
After men First Transgression he was shut o• from the Tree of Life, and cast out of t• Garden, by which was signified, his seclu• on and sequestration from the presence of Go• and communion with him:
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And this was a manner the extermination of all mankind one, when Adam was driven out of Parad• Now this had been an eternal separation for any thing that we could do (for we can do nothing,
And this was a manner the extermination of all mankind one, when Adam was driven out of Parad• Now this had been an Eternal separation for any thing that we could do (for we can do nothing,
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but depart by a perpetual backsliding, and make the distance every day wider) except it had pleased the Lord of his infinite Grace, to condescend to draw near to us in gracious Promises and offers of a Redeemer.
but depart by a perpetual backsliding, and make the distance every day wider) except it had pleased the Lord of his infinite Grace, to condescend to draw near to us in gracious Promises and offers of a Redeemer.
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If he had not made the first journey from Heaven to Earth, by sending his only Son, we should have given over the hope of returning from Earth to Heaven.
If he had not made the First journey from Heaven to Earth, by sending his only Son, we should have given over the hope of returning from Earth to Heaven.
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But he hath taken away the greatest part of that distance, in drawing near to our Nature;
But he hath taken away the greatest part of that distance, in drawing near to our Nature;
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yea, in assuming our Flesh into the fellowship of his glorious Divinity.
yea, in assuming our Flesh into the fellowship of his glorious Divinity.
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He hath stooped so low to meet with us, and offered himself the trysting place between God and us, a fit meeting place, where there is an conjunction of the interests of both Parties.
He hath stooped so low to meet with us, and offered himself the trysting place between God and us, a fit meeting place, where there is an conjunction of the interests of both Parties.
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And now there is no more to do, but to draw near to God in Jesus Christ,
And now there is no more to do, but to draw near to God in jesus christ,
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since he hath made the great journey to come down to us.
since he hath made the great journey to come down to us.
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We have not that infinite gulfe of satisfaction to Justice to passe over, we have not the height of Divine Majesty,
We have not that infinite gulf of satisfaction to justice to pass over, we have not the height of Divine Majesty,
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as he is infinitely above us, and offended with us, to climb up unto.
as he is infinitely above us, and offended with us, to climb up unto.
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Certainly we could not but fall into the Lake that is below us, if we were to aim so high.
Certainly we could not but fallen into the Lake that is below us, if we were to aim so high.
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But the Lord hath been pleased to descend to us, in our mean capacity in the Flesh,
But the Lord hath been pleased to descend to us, in our mean capacity in the Flesh,
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and fill up that immensurable gulfe of Justice, by the infinite merits and sufferrings of his Son in our Flesh.
and fill up that immensurable gulf of justice, by the infinite merits and sufferings of his Son in our Flesh.
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And now he invites us, be requests us to come to him in his Son and have life.
And now he invites us, be requests us to come to him in his Son and have life.
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VVe are not come to Mount Sinai, that might not be touched, that burnt with Fire and Tempest, where there were terrible sights and intollerable noises.
We Are not come to Mount Sinai, that might not be touched, that burned with Fire and Tempest, where there were terrible sights and intolerable noises.
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I say, such a God we might have had to do with, • consuming fire, instead of instructing light;
I say, such a God we might have had to do with, • consuming fire, instead of instructing Light;
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A devouring fire, instead of a healing Sun of Righteousnesse, considering that there is nothing in us, which is not fit and prepared fuel for everlasting burnings.
A devouring fire, instead of a healing Sun of Righteousness, considering that there is nothing in us, which is not fit and prepared fuel for everlasting burnings.
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But we are come (and that is the eternal wonder of Angels) unto Moun• Sion, to be Citizens in the City of God,
But we Are come (and that is the Eternal wonder of Angels) unto Moun• Sion, to be Citizens in the city of God,
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and fellow citizens with blessed Angels and glorified Spirits, to Peace and Reconciliation with him who was our Judge.
and fellow Citizens with blessed Angels and glorified Spirits, to Peace and Reconciliation with him who was our Judge.
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And if you ask how this may be? I answer, because we have one Jesus the Mediator of the New Covenant t• come to, whose Blood cryeth louder for pardon of sinners,
And if you ask how this may be? I answer, Because we have one jesus the Mediator of the New Covenant t• come to, whose Blood Cries Louder for pardon of Sinners,
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then all mens transgression can cry for punishment of sinners, Heb. 12. 18, 19. 20. &c. Let us then Consider the first step and deare• of Union with God, it consists in Faith in Jesus Christ.
then all men's Transgression can cry for punishment of Sinners, Hebrew 12. 18, 19. 20. etc. Let us then Consider the First step and deare• of union with God, it consists in Faith in jesus christ.
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This is the first motion of the Sou• in drawing near to God; For, as there is n• remission without Blood;
This is the First motion of the Sou• in drawing near to God; For, as there is n• remission without Blood;
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So no accesse to Go• without a Mediator.
So no access to Go• without a Mediator.
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For if you consider wha• is in Jesus Christ, you will find that which wil• engage the desire of the heart;
For if you Consider wha• is in jesus christ, you will find that which wil• engage the desire of the heart;
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as also, tha• which will give boldnesse and confidence to ac• that desire.
as also, tha• which will give boldness and confidence to ac• that desire.
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Eternal Life is promised and proposed in him, he offers rest to weary souls, an• hath it to give.
Eternal Life is promised and proposed in him, he offers rest to weary Souls, an• hath it to give.
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That which we ignorantly an•vainly seek elswhere, here it is to be found For Personal Excellencies, he is the chief infinitely beyond comparison;
That which we ignorantly an•vainly seek elsewhere, Here it is to be found For Personal Excellencies, he is the chief infinitely beyond comparison;
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And for Sutablenesse to us and our necessities, all the Gospel an expression of it: So that he is presented the most attractive drawing manner that can be imagined.
And for Suitableness to us and our necessities, all the Gospel an expression of it: So that he is presented the most Attractive drawing manner that can be imagined.
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And then when the desires are inflamed, yet if there be no Oyl of hope to feed it, it will soon cool again.
And then when the Desires Are inflamed, yet if there be no Oil of hope to feed it, it will soon cool again.
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Therefore take a view again, and you may have boldnesse to enter into the Holiest, by the Blood of Jesus.
Therefore take a view again, and you may have boldness to enter into the Holiest, by the Blood of jesus.
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There was some kind of distance kept in the Old Testament, none but the High Priest might enter into the Holiest Place;
There was Some kind of distance kept in the Old Testament, none but the High Priest might enter into the Holiest Place;
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But the entry of our High Priest into it, that is into Heaven, hath made it patent to all that come to him and apply his Blood.
But the entry of our High Priest into it, that is into Heaven, hath made it patent to all that come to him and apply his Blood.
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There is a new and living way by the holy flesh of Christ, consecrated and made of infinite value and use, by the Divinity of his Person:
There is a new and living Way by the holy Flesh of christ, consecrated and made of infinite valve and use, by the Divinity of his Person:
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And therefore, having such a one of our kindred so great with God, we may draw near with a true heart,
And Therefore, having such a one of our kindred so great with God, we may draw near with a true heart,
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and full assurance of faith, having our consciences sprinkled, &c. Heb. 10: 18. 19, 20. &c. Now,and full assurance of faith, having our Consciences sprinkled, etc. Hebrew 10: 18. 19, 20. etc. Now,
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since the way is made plain to you, and the entry is opened up in the Gospel;
since the Way is made plain to you, and the entry is opened up in the Gospel;
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Do you not find your hearts stir with in you to draw near to him? Do you not find a necessity of making peace by such a Mediator? O! that you knew the great distance between God and your Natures, and what the hazard is:
Do you not find your hearts stir with in you to draw near to him? Do you not find a necessity of making peace by such a Mediator? OH! that you knew the great distance between God and your Nature's, and what the hazard is:
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Loe, they that are far from thee shall perish: Lo, they that Are Far from thee shall perish:
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Then certainly, you would take hold of this invitation, and be easily drawn unto Jesus Christ.
Then Certainly, you would take hold of this invitation, and be Easily drawn unto jesus christ.
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But unto you who have adventured to draw near for pardon of sin in Christ; I would recommend unto you, that you would draw yet nearer to God.
But unto you who have adventured to draw near for pardon of since in christ; I would recommend unto you, that you would draw yet nearer to God.
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After that the partition wall of wrath and condemnation is removed;
After that the partition wall of wrath and condemnation is removed;
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yet there is much darknesse in your minds, and corruption in our natures that separats from him.
yet there is much darkness in your minds, and corruption in our nature's that separates from him.
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I mean intercepts and disturbs that blessed communion you are called unto.
I mean intercepts and disturbs that blessed communion you Are called unto.
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Therefore I would exhort you, as James, draw near to God, and he will draw near to you, ch. 4. 8. And that, wherein this most consists, is in studying that purification of our natures, that cleansing of our hearts from guile,
Therefore I would exhort you, as James, draw near to God, and he will draw near to you, changed. 4. 8. And that, wherein this most consists, is in studying that purification of our nature's, that cleansing of our hearts from guile,
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and our hands from offences, by which our Souls may draw towards a resemblance of God.
and our hands from offences, by which our Souls may draw towards a resemblance of God.
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This accesse and drawing near to God in assimilation, and conformity of nature, is the great designe of the Gospel, Be ye holy, for I am holy.
This access and drawing near to God in assimilation, and conformity of nature, is the great Design of the Gospel, Be you holy, for I am holy.
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Now ye are agreed, walk with him, Amos 3. 3. As Enoch walked with God, Gen. 5. 24. That is, labour in all your conversation, to set him before your eyes,
Now you Are agreed, walk with him, Amos 3. 3. As Enoch walked with God, Gen. 5. 24. That is, labour in all your Conversation, to Set him before your eyes,
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and to study to be well pleased with him in all things, and to please him in all;
and to study to be well pleased with him in all things, and to please him in all;
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to conform your selves to his pleasure in every thing.
to conform your selves to his pleasure in every thing.
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And this Communion in walking, especially consists, in that Communication of the Spirit with God in prayer:
And this Communion in walking, especially consists, in that Communication of the Spirit with God in prayer:
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This is the nearest and sweatest approach, when the Soul is lifted up to God, and is almost out of it self in him:
This is the nearest and sweatest approach, when the Soul is lifted up to God, and is almost out of it self in him:
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And this being the ordinary exercise and motion of the Soul, it exceedingly advances in the first point of nearnesse, that is, in conformity with God.
And this being the ordinary exercise and motion of the Soul, it exceedingly advances in the First point of nearness, that is, in conformity with God.
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Drawing often near in Communion with him in prayer, makes the Souldraw towards his likenesse, even as much converse of men together, will make them like one another.
Drawing often near in Communion with him in prayer, makes the Souldraw towards his likeness, even as much converse of men together, will make them like one Another.
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Now for the commendation of this, It is good; What greater evil can be imagined then separation from the greatest Good? And what greater good,
Now for the commendation of this, It is good; What greater evil can be imagined then separation from the greatest Good? And what greater good,
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then accession to the greatest Good Every thing is in so far happy and well, as it is joyned with and enjoyeth that which is convenient for it.
then accession to the greatest Good Every thing is in so Far happy and well, as it is joined with and Enjoyeth that which is convenient for it.
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Light is the perfection of the Earth, remove it, and what a disconsolat and unpleasant thing is it? Now truely there is nothing suitable to the immortal Spirit of man, but God;
Light is the perfection of the Earth, remove it, and what a disconsolate and unpleasant thing is it? Now truly there is nothing suitable to the immortal Spirit of man, but God;
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And therefore, all its happinesse or misery must be measured by the accesse or recesse, Nearnesse or distance of that infinite Goodnesse.
And Therefore, all its happiness or misery must be measured by the access or recess, Nearness or distance of that infinite goodness.
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Therefore, is it any wonder, that all they that go a whoring from him, perish, as every mans heart doeth:
Therefore, is it any wonder, that all they that go a whoring from him, perish, as every men heart doth:
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For we are infinitly bound by Creation, by many other bonds stronger then wedlock, to consecrat and devote our selves wholly to God, but this is treacherously broken:
For we Are infinitely bound by Creation, by many other bonds Stronger then wedlock, to consecrate and devote our selves wholly to God, but this is treacherously broken:
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Every man turns aside to vanity and lies, and is guilty of heart whoredome from God and spiritual idolatry,
Every man turns aside to vanity and lies, and is guilty of heart whoredom from God and spiritual idolatry,
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because the Affection that should be preserved chast for him, is prostitute to every base object:
Because the Affection that should be preserved chaste for him, is prostitute to every base Object:
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So then, this divorcement of the Soul from God, cannot but follow thereupon, even an eternal ecclipse of true and real life and comfort.
So then, this divorcement of the Soul from God, cannot but follow thereupon, even an Eternal eclipse of true and real life and Comfort.
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And whoever draw back from the Fountain of Life and Salvation, cannot but find elsewhere perdition and destruction.
And whoever draw back from the Fountain of Life and Salvation, cannot but find elsewhere perdition and destruction.
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Heb. 10. ult. My beloved, let us set this aside all other things which are the pursuites and endeavours of the most part of men.Hebrew 10. ult. My Beloved, let us Set this aside all other things which Are the pursuits and endeavours of the most part of men.
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Mens natural desires are carried towards Health, Food, Raiment, Life and Liberty, Peace and such like.
Mens natural Desires Are carried towards Health, Food, Raiment, Life and Liberty, Peace and such like.
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But the more rational sort of men, seek after some shadow of Wisdom and Virtue.
But the more rational sort of men, seek After Some shadow of Wisdom and Virtue.
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Yet the generality of men, both high and low, have extravagant, illimited desires toward Riches, Pleasure, Preferment;
Yet the generality of men, both high and low, have extravagant, illimited Desires towards Riches, Pleasure, Preferment;
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And all that we have spoken, is inclosed within the narrow compasse of mens abode here, which is but for a moment;
And all that we have spoken, is enclosed within the narrow compass of men's Abided Here, which is but for a moment;
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so that if it were possible, that all these forementioned desires and delights of men, could attend any man for the space of an hundreth years,
so that if it were possible, that all these forementioned Desires and delights of men, could attend any man for the Molle of an Hundredth Years,
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though he had the concurrance of the streames of the Creatures to bring him in satisfaction,
though he had the concurrence of the streams of the Creatures to bring him in satisfaction,
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though all the world should bow to him and be subject to the beck of his authority, without stroak of Sword,
though all the world should bow to him and be Subject to the beck of his Authority, without stroke of Sword,
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though all the Creatures should spend their strength and wit upon his satisfaction;
though all the Creatures should spend their strength and wit upon his satisfaction;
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yet do but consider what that shall be within some few years, when he shall be spoiled of all that attendance, denuded of all external comforts,
yet do but Consider what that shall be within Some few Years, when he shall be spoiled of all that attendance, denuded of all external comforts,
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when the fatal period must close his life, peace, health and all;
when the fatal Period must close his life, peace, health and all;
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and his poor Soul also, that was drowned in that guif of pleasure, shall then find it self robbed of its precious Treasure, that is, Gods favour,
and his poor Soul also, that was drowned in that guif of pleasure, shall then find it self robbed of its precious Treasure, that is, God's favour,
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and so remain in everlasting banishment from his presence. Do ye think, I say, that man were happy. Nay!
and so remain in everlasting banishment from his presence. Do you think, I say, that man were happy. Nay!
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O happy Lazarus who is now blessed in Abrahams bosom, who enjoyes an eternity of happinesse, for a moments misery.
O happy Lazarus who is now blessed in Abrahams bosom, who enjoys an eternity of happiness, for a moments misery.
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But my beloved, you know that it is not possible, even to attain to that imagined happinesse here.
But my Beloved, you know that it is not possible, even to attain to that imagined happiness Here.
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All the gain that is found, is not able to quit the cost and expense of grief, vexation, care, toyling and sweating that is about them.
All the gain that is found, is not able to quit the cost and expense of grief, vexation, care, toiling and sweating that is about them.
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But if you would be perswaded, there is that to be found easily, which you trouble your selves seeking elsewhere:
But if you would be persuaded, there is that to be found Easily, which you trouble your selves seeking elsewhere:
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And believe me, though the general apprehension of men be, that peace, plenty, preferment and satisfaction in this life, to compense their pains, is more easily attainable then fellowship and communion with God;
And believe me, though the general apprehension of men be, that peace, plenty, preferment and satisfaction in this life, to compense their pains, is more Easily attainable then fellowship and communion with God;
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Yet I am perswaded that there is nothing more practicable then the life of Religion.
Yet I am persuaded that there is nothing more practicable then the life of Religion.
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God hath condemned the World under vanity and a curse, and that which is crooked, can by no art or strength be made straight;
God hath condemned the World under vanity and a curse, and that which is crooked, can by no art or strength be made straight;
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But he hath made this attainable, by his gracious Promises, even a blessed life, in approaching near to himself the Fountain of all Life.
But he hath made this attainable, by his gracious Promises, even a blessed life, in approaching near to himself the Fountain of all Life.
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And this is a certain Good, an universal Good, and an eternal Good.
And this is a certain Good, an universal Good, and an Eternal Good.
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It will not disapoint you as other things do, of which, you have no assurance for all your toylings.
It will not disappoint you as other things do, of which, you have no assurance for all your toilings.
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This is made more infallible to a soul that truely seeks it in God.
This is made more infallible to a soul that truly seeks it in God.
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It is als certain, that they cannot be ashamed through frustration, as that he is faithful.
It is also certain, that they cannot be ashamed through frustration, as that he is faithful.
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And then it is an universal Good, one comprehensive of all, one eminently and virtually all things created, to be joyned to the infinite all-fulnesse of God:
And then it is an universal Good, one comprehensive of all, one eminently and virtually all things created, to be joined to the infinite all-fulnesse of God:
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This advanceth the Soul to a participation of all that is in him.
This Advanceth the Soul to a participation of all that is in him.
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This is health, Psal. 42. last, Prov. 3. 8. This is light, Jo. 8. 12. It is life, Jo. 11. 25. Liberty, Job. 8. 36. Food and Raiment, Isai. 61. 10. And Jo. 4. 14. And what not? It is profit, pleasure, preferment in the superlative degree,
This is health, Psalm 42. last, Curae 3. 8. This is Light, John 8. 12. It is life, John 11. 25. Liberty, Job. 8. 36. Food and Raiment, Isaiah 61. 10. And John 4. 14. And what not? It is profit, pleasure, preferment in the superlative degree,
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and not scattered in so many various streames, which divide and distract the heart, but all conbined in one.
and not scattered in so many various streams, which divide and distract the heart, but all conbined in one.
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779
It is the true Good of both Soul and Body, and so the only Good of man.
It is the true Good of both Soul and Body, and so the only Good of man.
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And lastly it is eternal, to be coaetaneous with thy Soul:
And lastly it is Eternal, to be Coetaneous with thy Soul:
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781
Of all other things it may be said, I have seen an end of them, they were and are not:
Of all other things it may be said, I have seen an end of them, they were and Are not:
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782
but this will survive time, and all the changes of it, and then it will begin to be perfect,
but this will survive time, and all the changes of it, and then it will begin to be perfect,
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when all perfection is at an end.
when all perfection is At an end.
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Now from all this, I would exhort you in Jesus Christ, to ponder those things in your hearts,
Now from all this, I would exhort you in jesus christ, to ponder those things in your hearts,
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and consider them in reference to your own Souls, that ye may say with David, It is good for me to draw near to God.
and Consider them in Referente to your own Souls, that you may say with David, It is good for me to draw near to God.
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786
That which all men seek after, is happinesse and well being. Men pursue nothing but under the notion of Good;
That which all men seek After, is happiness and well being. Men pursue nothing but under the notion of Good;
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And to compleat that which may be called Good, there is required some excellency in the thing it self,
And to complete that which may be called Good, there is required Some excellency in the thing it self,
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and then a conveniency and sutablenesse to us; And these joyntly draw the heart of man.
and then a conveniency and suitableness to us; And these jointly draw the heart of man.
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But the great misery is, that there is so much ignorance and misapprehension of that which is truely Good;
But the great misery is, that there is so much ignorance and misapprehension of that which is truly Good;
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790
And then when any thing of it is known, there is so little serious consideration and application of it to our selves;
And then when any thing of it is known, there is so little serious consideration and application of it to our selves;
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791
And this makes the most part of men wander up and down in the pursuit of divers things, which are not that true Good of the Soul,
And this makes the most part of men wander up and down in the pursuit of diverse things, which Are not that true Good of the Soul,
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792
and set their hearts on that which is not, until they find their hearts fall down,
and Set their hearts on that which is not, until they find their hearts fallen down,
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793
as wanting a foundation, and then they turn about again to some other vanity. And so the wanderings and strayings of men are infinite, because the by-wayes are innumerable,
as wanting a Foundation, and then they turn about again to Some other vanity. And so the wanderings and strayings of men Are infinite, Because the byways Are innumerable,
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794
though the true way be but one:
though the true Way be but one:
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Yea, the turnings, and toylings of one man are various and manifold, because, he quickly losses the sent of happinesse in every way he falls into,
Yea, the turnings, and toilings of one man Are various and manifold, Because, he quickly losses thee sent of happiness in every Way he falls into,
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and therefore must turn to another. And thus men are never at any solid setting about this great businesse;
and Therefore must turn to Another. And thus men Are never At any solid setting about this great business;
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never resolute wherein this happinesse consists, nor perremptor to follow it;
never resolute wherein this happiness consists, nor perremptor to follow it;
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798
But they fluctuat upon uncertain apprehensions, and divers affections, until the time and date of Salvation expire,
But they fluctuat upon uncertain apprehensions, and diverse affections, until the time and date of Salvation expire,
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and then they must know certainly and surely, the inevitable danger and irrecoverable losse they have brought themselves to, who would not take notice of the sure way, of escaping both wrath,
and then they must know Certainly and surely, the inevitable danger and irrecoverable loss they have brought themselves to, who would not take notice of the sure Way, of escaping both wrath,
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800
and attaining happinesse while it was to be found. Well then, this is the great businesse we have here to do;
and attaining happiness while it was to be found. Well then, this is the great business we have Here to do;
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801
yea, to make the circle the larger, it is that great businesse we have to do in this world, to know wherein the true well being and eternal wellfare of our Souls consists,
yea, to make the circle the larger, it is that great business we have to do in this world, to know wherein the true well being and Eternal welfare of our Souls consists,
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802
and by any means to apply unto that, as the only thing necessary, in regard of which, all other things are Ceremonies, Circumstances and indifferent things.
and by any means to apply unto that, as the only thing necessary, in regard of which, all other things Are Ceremonies, circumstances and indifferent things.
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803
And to guide us in this Examination and Application, here is one man who having almost made shipwrack upon the Rocks which men commonly dash upon,
And to guide us in this Examination and Application, Here is one man who having almost made shipwreck upon the Rocks which men commonly dash upon,
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804
and being by the Lord led safely by, and almost arrived at the Coast of true Felicity, he sets out a Beacon,
and being by the Lord led safely by, and almost arrived At the Coast of true Felicity, he sets out a Beacon,
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805
and lights a Candle to all who shall follow him, to direct them which way they shall stirre their course.
and lights a Candle to all who shall follow him, to Direct them which Way they shall stir their course.
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806
Examples teach more effectually then Rules;
Examples teach more effectually then Rules;
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807
It is easie for every man to speak well upon this Point in general, and readily all will acknowledge, that here it is, and no where else:
It is easy for every man to speak well upon this Point in general, and readily all will acknowledge, that Here it is, and no where Else:
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808
But yet all this is outcryed by the contrary noise of every mans practice. These general grants of Truth, are recalled in the conversations of men;
But yet all this is outcried by the contrary noise of every men practice. These general grants of Truth, Are Recalled in the conversations of men;
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809
Therefore they cannot have much influence upon any man: But when we hear one speak, and see him walk so too;
Therefore they cannot have much influence upon any man: But when we hear one speak, and see him walk so too;
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810
when we have the example of a most wise man, who wanted not these worldly expectations, which other men have;
when we have the Exampl of a most wise man, who wanted not these worldly Expectations, which other men have;
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So that he not only propones it to us, but after much serious advisement, after mature consideration of all that can be said, of the wickeds best estate and the godlies worst, setting down resolute conclusions for himself.
So that he not only propones it to us, but After much serious advisement, After mature consideration of all that can be said, of the wickeds best estate and the Godlies worst, setting down resolute conclusions for himself.
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812
It is good for me to draw near to God; It is good for me to draw near to God;
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813
Yea, so determinate into it, tha• if none of the world should be of that mind, he would not change it;
Yea, so determinate into it, tha• if none of the world should be of that mind, he would not change it;
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814
Though all should walk in other ways, he would choose to be rather alone in this,
Though all should walk in other ways, he would choose to be rather alone in this,
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815
then in the greatest croud of company in any other.
then in the greatest crowd of company in any other.
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816
Now, I say, when we have such a Coppy cast us, a man of excellen• parts in sobriety and sadnesse, choosing that way, which all in words confesse to be the best, should not this awake us out of our dreams,
Now, I say, when we have such a Copy cast us, a man of excellen• parts in sobriety and sadness, choosing that Way, which all in words confess to be the best, should not this awake us out of our dreams,
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817
and raise us up to some more attention and consideration of what we are doing? The words you see, are the holy resolution of a holy heart, concerning that which is the chiefest Good.
and raise us up to Some more attention and consideration of what we Are doing? The words you see, Are the holy resolution of a holy heart, Concerning that which is the chiefest Good.
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818
You see the way to happinesse, and you find the particular application of that to Davids Soul,
You see the Way to happiness, and you find the particular application of that to Davids Soul,
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819
or of his Soul to it.
or of his Soul to it.
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820
We shall speak a word of the thing it self, then of the commendation of it,
We shall speak a word of the thing it self, then of the commendation of it,
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then of the application of it.
then of the application of it.
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822
For the thing it self, drawing near to God, it gives us some ground to take a view of the posture in which men are found by nature, far off from God. Our condition by nature, I cannot so fitly expresse,
For the thing it self, drawing near to God, it gives us Some ground to take a view of the posture in which men Are found by nature, Far off from God. Our condition by nature, I cannot so fitly express,
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as in the Apostles words, Ep•. 2. 12. Without Christ, Aliens from the commo• wealth of Israel, strangers from the Covenant of Promise, having no hope,
as in the Apostles words, Ep•. 2. 12. Without christ, Aliens from the commo• wealth of Israel, Strangers from the Covenant of Promise, having no hope,
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and without God in the World. A deplorable estate indeed, hopeless• and helplesse: No hope in it, that is the extremity of misery, the refuse of all conditions. Without Christ, and without God. and without God in the World. A deplorable estate indeed, hopeless• and helpless: No hope in it, that is the extremity of misery, the refuse of all conditions. Without christ, and without God.
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825
O! these are words of infinite weight: Without those, without whom i• is simply impossible to be happy:
OH! these Are words of infinite weight: Without those, without whom i• is simply impossible to be happy:
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and without whom it is not possible but to be miserable, without the Fountain of Light, Life and Consolation, without which, there is nothing but pure darknesse, without any beam of light;
and without whom it is not possible but to be miserable, without the Fountain of Light, Life and Consolation, without which, there is nothing but pure darkness, without any beam of Light;
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Nothing but death, without the least breathing of life; Nothing but vexation, without the least drop of consolation.
Nothing but death, without the least breathing of life; Nothing but vexation, without the least drop of consolation.
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In a word, without these, and wanting these, whom if you want, it were good to be spoyled of all beeing, to be nothing,
In a word, without these, and wanting these, whom if you want, it were good to be spoiled of all being, to be nothing,
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829
if that could be, or never to have been any thing. Men will seek death, and cannot find it.
if that could be, or never to have been any thing. Men will seek death, and cannot find it.
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830
O! what a losse and deprivement is the losse of God, which makes death more desireable then life;
OH! what a loss and deprivement is the loss of God, which makes death more desirable then life;
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and not to be at all, infinitly preferable to any beeing.
and not to be At all, infinitely preferable to any being.
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832
Now it is true, that the bringing in of multitudes within the pale of the Visible Church, is some degree of accesse and nearnesse to God;
Now it is true, that the bringing in of Multitudes within the pale of the Visible Church, is Some degree of access and nearness to God;
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833
for then they b•come Citizens (as to external right) in the Common-wealth of the Church,
for then they b•come Citizens (as to external right) in the Commonwealth of the Church,
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and have the offers of the Promises made to them, in respect of which visible standing, the Apostle speaks of the whole Church of Ephesus. But now ye are made near who were far off, v. 13. notwithstanding, that many of them were found afterwards, to have left their first Love, Rev. 2. But yet, Beloved, to speak more inwardly,
and have the offers of the Promises made to them, in respect of which visible standing, the Apostle speaks of the Whole Church of Ephesus. But now you Are made near who were Far off, v. 13. notwithstanding, that many of them were found afterwards, to have left their First Love, Rev. 2. But yet, beloved, to speak more inwardly,
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835
and as your Souls stand in the sight of God.
and as your Souls stand in the sighed of God.
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836
The generality of those who are near hand in outward Ordinances, are yet far off from God in reality, without God and without Christ, as really as touching any Soul feeling,
The generality of those who Are near hand in outward Ordinances, Are yet Far off from God in reality, without God and without christ, as really as touching any Soul feeling,
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as those who are altogether without.
as those who Are altogether without.
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The bond of Peace and Union was broken in Paradise, sin dissolved it, and broke off that nearnesse and friendship with God,
The bound of Peace and union was broken in Paradise, since dissolved it, and broke off that nearness and friendship with God,
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and from that day to this day, there hath been an infinite distance and separation betwixt Man and God:
and from that day to this day, there hath been an infinite distance and separation betwixt Man and God:
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The steps and degrees of it are many; There is darknesse and blindnesse in mens minds:
The steps and Degrees of it Are many; There is darkness and blindness in men's minds:
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Such ignorance naturally possesseth the multitude, so that it wholly Alienats them from the Life of God, Eph. 4. 18. For what fellowship can Light, that pure Light, have with such grosse Darknesse as is among us? This certainly, is the removal of that Sun of Righteousnesse from our Souls,
Such ignorance naturally Possesses the multitude, so that it wholly Alienats them from the Life of God, Ephesians 4. 18. For what fellowship can Light, that pure Light, have with such gross Darkness as is among us? This Certainly, is the removal of that Sun of Righteousness from our Souls,
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or the imposition of the Clouds of transgression, that makes it so dark a night in the Souls of Men.
or the imposition of the Clouds of Transgression, that makes it so dark a night in the Souls of Men.
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And then there is nothing but enmity and desperate wickednesse in the heart of man,
And then there is nothing but enmity and desperate wickedness in the heart of man,
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and this keeps the strong hold of the Affections, Rom. 8. Jer. 17. There cannot be a further elongation or separation of the Soul from God,
and this keeps the strong hold of the Affections, Rom. 8. Jer. 17. There cannot be a further elongation or separation of the Soul from God,
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then to turn so opposite in all inclinations and dispositions to his Holy Will: For the distance between God and us, is not local in the point of place;
then to turn so opposite in all inclinations and dispositions to his Holy Will: For the distance between God and us, is not local in the point of place;
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For whither shall we go from him who is every where? And thus he is near hand every one of us;
For whither shall we go from him who is every where? And thus he is near hand every one of us;
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but it is also real in the difformity and repugnancy of our Natures to his Holy Will.
but it is also real in the difformity and repugnancy of our Nature's to his Holy Will.
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But add unto this, that being thus separated in Affection, and disjoyned as it were, in natural Dispositions, we cannot draw near to God in any Ordinance,
But add unto this, that being thus separated in Affection, and disjoined as it were, in natural Dispositions, we cannot draw near to God in any Ordinance,
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as the Word, Prayer, &c, Though we may, as that People, draw near with out lips,
as the Word, Prayer, etc., Though we may, as that People, draw near with out lips,
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and ask of him our duty, and seem to delight to know him;
and ask of him our duty, and seem to delight to know him;
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Yet there is this natural incapacity and crookednesse in the heart of man, that it cannot truely approach unto the Father of Spirits, with any Soul desire and delight.
Yet there is this natural incapacity and crookedness in the heart of man, that it cannot truly approach unto the Father of Spirits, with any Soul desire and delight.
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But their hearts are removed far from me, Isa. 6. 9. Mat. 4. 12. I think men might observe, that their Souls act not in Religious businesse as they should;
But their hearts Are removed Far from me, Isaiah 6. 9. Mathew 4. 12. I think men might observe, that their Souls act not in Religious business as they should;
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but that they remove their Souls many Myles distant from their Bodies, and they cannot keep any constancy in this approach of Prayer to God, cannot walk with him in their Conversation,
but that they remove their Souls many Miles distant from their Bodies, and they cannot keep any constancy in this approach of Prayer to God, cannot walk with him in their Conversation,
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or carry him along in their Meditation.
or carry him along in their Meditation.
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But there is one point of estrangement and separation superadded to all, that there is no man can come near to God, without an Oblation and Offering of Peace;
But there is one point of estrangement and separation superadded to all, that there is no man can come near to God, without an Oblation and Offering of Peace;
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That there is no approaching to him, but as to a consuming Fire, except we can bring a Sacrifice to appease,
That there is no approaching to him, but as to a consuming Fire, except we can bring a Sacrifice to appease,
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and a Present to please him for our infinite offences: There the difference stands, we cannot draw near to walk together, till we be agreed.
and a Present to please him for our infinite offences: There the difference Stands, we cannot draw near to walk together, till we be agreed.
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And truely, this unto man is impossible, for we have nothing so precious as the Redemption of our Souls, nothing can compense infinite Wrongs, or satisfie infinite Justice.
And truly, this unto man is impossible, for we have nothing so precious as the Redemption of our Souls, nothing can compense infinite Wrongs, or satisfy infinite justice.
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Now this seems to make our nearnesse again desperate, and to put men furthest off from Hope.
Now this seems to make our nearness again desperate, and to put men furthest off from Hope.
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Notwithstanding, this is the very purpose of the Gospel, Preached from the beginning of the World, to remove that distance,
Notwithstanding, this is the very purpose of the Gospel, Preached from the beginning of the World, to remove that distance,
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and to take impediments of meeting out of the way;
and to take impediments of meeting out of the Way;
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For that great obstruction, the want of a Sacrifice, and Ransome, the Lord hath supplied it, he himself hath furnished it:
For that great obstruction, the want of a Sacrifice, and Ransom, the Lord hath supplied it, he himself hath furnished it:
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And it was the great designe carried on from the beginning of the World:
And it was the great Design carried on from the beginning of the World:
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But as the Sun, the nearer he is, the more the Earth is Enlightened, so here,
But as the Sun, the nearer he is, the more the Earth is Enlightened, so Here,
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first some dawning of Light appears, as a Messenger of Hope, to tell that the Redeemer shall come, that the True Sacrifice shall be slain;
First Some dawning of Light appears, as a Messenger of Hope, to tell that the Redeemer shall come, that the True Sacrifice shall be slave;
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then still the nearer his own appearing, the clearer are the Manifestations of him, and the great designe is more opened up, till at length he breaks out in Glory, from under a Cloud,
then still the nearer his own appearing, the clearer Are the Manifestations of him, and the great Design is more opened up, till At length he breaks out in Glory, from under a Cloud,
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and shews himself to the World, to be that Lamb of God that should take away the sins of the World.
and shows himself to the World, to be that Lamb of God that should take away the Sins of the World.
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And now as the Apostle to the Hebrewes speaks, Chap. 7. 19. The Law made nothing perfect,
And now as the Apostle to the Hebrews speaks, Chap. 7. 19. The Law made nothing perfect,
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but the bringing in of a better hope did, by the which we draw nigh to God. but the bringing in of a better hope did, by the which we draw High to God.
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All the Sacrifices and Shadows that were under the Law, did but point at this perfect Ransom,
All the Sacrifices and Shadows that were under the Law, did but point At this perfect Ransom,
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and the way of accesse to God through a Mediator was not so clear, but now the matter is made as hopeful as is possible, the partition wall of the Lawes curses, the hand-writting against us is removed one the Crosse, the enmity slain, the distance removed by the Blood of the Crosse, being partly filled up by his descent into our Nature, partly by his lower descent in our Nature to suffer Death.
and the Way of access to God through a Mediator was not so clear, but now the matter is made as hopeful as is possible, the partition wall of the Laws curses, the handwriting against us is removed one the Cross, the enmity slave, the distance removed by the Blood of the Cross, being partly filled up by his descent into our Nature, partly by his lower descent in our Nature to suffer Death.
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And this is the savoury Oblation that we have to present to God, and may have boldness to come nigh because of it.
And this is the savoury Oblation that we have to present to God, and may have boldness to come High Because of it.
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And when once our accesse is made by the Blood of Jesus Christ, then we are called and allowed to come still nigher, to cleave and adhere to him as our Father, to pray unto him, to walk with him;
And when once our access is made by the Blood of jesus christ, then we Are called and allowed to come still nigher, to cleave and adhere to him as our Father, to pray unto him, to walk with him;
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Then we should converse as Friends and Familiars together, then draw nigh to his Light for Illumination,
Then we should converse as Friends and Familiars together, then draw High to his Light for Illumination,
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and to him as the Fountain of Life, for quickening, to place our delight and desire in him, to forsake all other things,
and to him as the Fountain of Life, for quickening, to place our delight and desire in him, to forsake all other things,
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even our Wills and Pleasures, and to lose them, that they may be found in his, to converse much in his Company,
even our Wills and Pleasures, and to loose them, that they may be found in his, to converse much in his Company,
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and be often in Communication with him, and Meditation upon him.
and be often in Communication with him, and Meditation upon him.
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This is the very designe and substance of the Gospel, it holds forth the way of making up the breach between Man and God, of bringing you nigh who are yet afar off,
This is the very Design and substance of the Gospel, it holds forth the Way of making up the breach between Man and God, of bringing you High who Are yet afar off,
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and nearer who are near hand. Oh let us hearken to it.
and nearer who Are near hand. O let us harken to it.
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SERMON VI. Prov. 27. 1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth.
SERMON VI. Curae 27. 1. Boast not thy self of to morrow, for thou Knowest not what a day may bring forth.
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THere are some peculiar Gifts that God hath given to man in his first Creation,
THere Are Some peculiar Gifts that God hath given to man in his First Creation,
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and endued his N•ture with, beyond other living Creatures, which being rightly ordered and improved towards the right Objects, do advance the Soul of man to a wonderful height of Happinesse, that no other sublunary Creature is capable of.
and endued his N•ture with, beyond other living Creatures, which being rightly ordered and improved towards the right Objects, do advance the Soul of man to a wondered height of Happiness, that no other sublunary Creature is capable of.
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But by reason of mans fall into sin, these are quite disordered, and turned out of the right Channel;
But by reason of men fallen into since, these Are quite disordered, and turned out of the right Channel;
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And therefore as the right improvement of them would make man happy:
And Therefore as the right improvement of them would make man happy:
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so the wrong imployment of them, loadens him with more real misery, then any other creature:
so the wrong employment of them, loadens him with more real misery, then any other creature:
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I mean, God hath given to man two notable Capacities, beyond other things, one is;
I mean, God hath given to man two notable Capacities, beyond other things, one is;
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to know and reflect upon himself, and to consider what conveniency is in any thing towards himself, what goodnesse or advantage redounds to himself from them,
to know and reflect upon himself, and to Consider what conveniency is in any thing towards himself, what Goodness or advantage redounds to himself from them,
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and in that reflection and comparison to enjoy what he hath.
and in that reflection and comparison to enjoy what he hath.
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Another is to look forward, beyond the present time, and as it were, to anticipat and prevent the slow motions of time, by a kind of foresight and providence.
another is to look forward, beyond the present time, and as it were, to anticipate and prevent the slow motions of time, by a kind of foresight and providence.
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In a word, he is a Creature framed unto more understanding then others, and so capable of more joy in present things,
In a word, he is a Creature framed unto more understanding then Others, and so capable of more joy in present things,
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and more foresight of the time to come;
and more foresight of the time to come;
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He is made mortal, yet with an immortal Spirit, of an immortal capacity, that hath its eye upon the morrow, upon eternity.
He is made Mortal, yet with an immortal Spirit, of an immortal capacity, that hath its eye upon the morrow, upon eternity.
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Now herein consists either mans Happinesse or Misery, how he refl•cts upon himself, and what he chooseth f•r the matter of his Joy and Gloriation,
Now herein consists either men Happiness or Misery, how he refl•cts upon himself, and what he chooses f•r the matter of his Joy and Gloriation,
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and what providence he hath for the time to come. If those be rightly ordered, all is well;
and what providence he hath for the time to come. If those be rightly ordered, all is well;
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but if not, then woe unto him, there is more hope of a beast then of him.
but if not, then woe unto him, there is more hope of a beast then of him.
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Mans Nature inclines to boasting, to glorying in something, and this ariseth from some apprehended excellency or advantage,
men Nature inclines to boasting, to glorying in something, and this arises from Some apprehended excellency or advantage,
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897
and so is originated in the understanding power of man, which is far above beasts:
and so is originated in the understanding power of man, which is Far above beasts:
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898
Beasts find the things themselves, but they do not, they cannot reflect upon their own enjoyment of them;
Beasts find the things themselves, but they do not, they cannot reflect upon their own enjoyment of them;
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899
And therefore they are not capable of such pleasure:
And Therefore they Are not capable of such pleasure:
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900
for the more distinct knowledge of things in relation to our selves, the more delight ensueth upon it.
for the more distinct knowledge of things in Relation to our selves, the more delight ensueth upon it.
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901
Many Creatures have singular qualities and vertues, but they are nothing the happier;
Many Creatures have singular qualities and Virtues, but they Are nothing the Happier;
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902
For they know them not, and have no use of them, but are wholly destinated to the use of man, who therefore is only said to enjoy them,
For they know them not, and have no use of them, but Are wholly destinated to the use of man, who Therefore is only said to enjoy them,
c-acp pns32 vvb pno32 xx, cc vhb dx n1 pp-f pno32, cc-acp vbr av-jn vvn p-acp dt n1 pp-f n1, r-crq av vbz av-j vvn pc-acp vvi pno32,
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903
because he only is capable of joy from them.
Because he only is capable of joy from them.
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904
And this, I suppose, may give us a hint, at the absolute incomprehensible Blessedness, self-complacency and delight of God;
And this, I suppose, may give us a hint, At the absolute incomprehensible Blessedness, self-complacency and delight of God;
cc d, pns11 vvb, vmb vvi pno12 dt n1, p-acp dt j j n1, n1 cc n1 pp-f np1;
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905
It cannot but be immeasurably great, seing the knowledge of himself and all creatures is infinite, he comprehends all his own Power and Vertue and Goodness;
It cannot but be immeasurably great, sing the knowledge of himself and all creatures is infinite, he comprehends all his own Power and Virtue and goodness;
pn31 vmbx p-acp vbi av-j j, vvg dt n1 pp-f px31 cc d n2 vbz j, pns31 vvz d po31 d n1 cc n1 cc n1;
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906
And therefore his Delight and Rejoycing is answerable.
And Therefore his Delight and Rejoicing is answerable.
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907
There is a glorying and boasting then that is good, which man is naturally framed unto:
There is a glorying and boasting then that is good, which man is naturally framed unto:
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908
And this is that which David expresses, Psa. 34. 2. My Soul shall make her boast in God;
And this is that which David Expresses, Psa. 34. 2. My Soul shall make her boast in God;
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909
And Psal. 44. 8. In God we boast all the day long, and praise thy name for ever.
And Psalm 44. 8. In God we boast all the day long, and praise thy name for ever.
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910
When the Soul apprehends that All-sufficiency, and self-sufficient fulnesse of God;
When the Soul apprehends that All-sufficiency, and self-sufficient fullness of God;
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911
What infinite Treasures of Goodnesse, and Wisdom and Power are in him, and so how sutable and covenient he is to the condition of the Soul;
What infinite Treasures of goodness, and Wisdom and Power Are in him, and so how suitable and convenient he is to the condition of the Soul;
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912
What a sweet correspondence there is between his fulnesse and our emptinesse; His Mercy and our Misery;
What a sweet correspondence there is between his fullness and our emptiness; His Mercy and our Misery;
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913
His Infinitenesse and our unsutablenesse, that there is in him to fill and overflow the Soul. The apprehension of this, cannot but in a manner perfume the Soul with delight.
His Infiniteness and our unsuitableness, that there is in him to fill and overflow the Soul. The apprehension of this, cannot but in a manner perfume the Soul with delight.
po31 n1 cc po12 n1, cst pc-acp vbz p-acp pno31 pc-acp vvi cc vvi dt n1 dt n1 pp-f d, vmbx p-acp p-acp dt n1 vvi dt n1 p-acp n1.
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914
You find how the senses are refreshed, when they meet with their sutable Object; How a pleasant smell refresheth the •ent;
You find how the Senses Are refreshed, when they meet with their suitable Object; How a pleasant smell refresheth the •ent;
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915
How lively and beautifull colours are delightful to the eye.
How lively and beautiful colours Are delightful to the eye.
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916
But much more here, God is the proportioned Object of the immortal Spirit, he corresponds to all its capacities,
But much more Here, God is the proportioned Object of the immortal Spirit, he corresponds to all its capacities,
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917
and fills it with unconceivable sweetness.
and fills it with unconceivable sweetness.
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918
But, my beloved, boasting and glorying in him, ariseth not only from the proportionableness and conveniency of him to our Spirits:
But, my Beloved, boasting and glorying in him, arises not only from the proportionableness and conveniency of him to our Spirits:
p-acp, po11 j-vvn, vvg cc vvg p-acp pno31, vvz xx av-j p-acp dt n1 cc n1 pp-f pno31 p-acp po12 n2:
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919
but this must be superadded, propriety in him. Things are loved, because excellent in themselves, or because they are our own.
but this must be superadded, propriety in him. Things Are loved, Because excellent in themselves, or Because they Are our own.
cc-acp d vmb vbi vvn, n1 p-acp pno31. n2 vbr vvn, c-acp j p-acp px32, cc c-acp pns32 vbr po12 d.
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920
But we boast in nothing, we glory in nothing but because it is both excellent in it self, and ours besides.
But we boast in nothing, we glory in nothing but Because it is both excellent in it self, and ours beside.
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921
It is the apprehended interest in any thing, makes the Soul rise and lift up it self after this manner, to have such a one to be ours, such a Lord to be our God, one so high and sublime, one so universally full to be made over to thee;
It is the apprehended Interest in any thing, makes the Soul rise and lift up it self After this manner, to have such a one to be ours, such a Lord to be our God, one so high and sublime, one so universally full to be made over to thee;
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922
Here is the immediate rise of the Souls Gloriation.
Here is the immediate rise of the Souls Gloriation.
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923
And truely as there is nothing can be so sutable a portion, so there is nothing that can be so truely made ours as God;
And truly as there is nothing can be so suitable a portion, so there is nothing that can be so truly made ours as God;
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924
Of all things a believer hath, there is nothing so much his own as God, nothing so indissolubly tyed unto him, nothing so inseparably joyned.
Of all things a believer hath, there is nothing so much his own as God, nothing so indissolubly tied unto him, nothing so inseparably joined.
pp-f d n2 dt n1 vhz, pc-acp vbz pix av av-d po31 d p-acp np1, pix av av-j vvn p-acp pno31, pix av av-j vvn.
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925
See Pauls Triumph upon that account, Rom. 8. Nothing can truely be said to be the Souls own,
See Paul's Triumph upon that account, Rom. 8. Nothing can truly be said to be the Souls own,
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926
but that which is not only Coaetaneous with it, that survives mortality, and the changes of the Body;
but that which is not only Coetaneous with it, that survives mortality, and the changes of the Body;
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927
But likewise is inseparable from it.
But likewise is inseparable from it.
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928
What a poor empty sound, is all that can be spoken of him, till your Souls be once possessed of him? It cannot make your hearts leap within you,
What a poor empty found, is all that can be spoken of him, till your Souls be once possessed of him? It cannot make your hearts leap within you,
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929
but it cannot but excite and stirre up a Believers heart.
but it cannot but excite and stir up a Believers heart.
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930
Now there may be a lawful kind of Gloriation Rejoycing in the Works of God, consequent to the first, which is a little stream from that greater River which runs out from it,
Now there may be a lawful kind of Gloriation Rejoicing in the Works of God, consequent to the First, which is a little stream from that greater River which runs out from it,
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931
and flows in to it again.
and flows in to it again.
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932
A Soul that truely apprehends God, will take delight to view the Works of God, which make such an expression of him,
A Soul that truly apprehends God, will take delight to view the Works of God, which make such an expression of him,
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933
and are a part of the magnificence of our Heavenly Father:
and Are a part of the magnificence of our Heavenly Father:
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934
But this is all in reference to him and not to our selves, for then it degenerats and loseth its sweetnesse,
But this is all in Referente to him and not to our selves, for then it Degenerates and loses its sweetness,
cc-acp d vbz d p-acp n1 p-acp pno31 cc xx p-acp po12 n2, c-acp cs pn31 n2 cc vvz po31 n1,
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935
when once it turns the Channel towards the adorning of the Creature.
when once it turns the Channel towards the adorning of the Creature.
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936
True boasting in God hath necessarly conjoyned with it, an humble and low esteem of a mans self, Psal. 34. 2. The humble shall hear thereof, and be glade.
True boasting in God hath necessarily conjoined with it, an humble and low esteem of a men self, Psalm 34. 2. The humble shall hear thereof, and be glade.
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937
As humility and self-emptiness made David go out of himself, to seek satisfaction in God,
As humility and Self-emptiness made David go out of himself, to seek satisfaction in God,
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938
and having found it, he boasts and triumphs, so there were none capable of understanding his triumph,
and having found it, he boasts and Triumphos, so there were none capable of understanding his triumph,
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939
or partaking with him in his delights, but the humble Souls. Now you may perceive, how far this boasting here spoken of, is degenerated from that,
or partaking with him in his delights, but the humble Souls. Now you may perceive, how Far this boasting Here spoken of, is degenerated from that,
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940
and so how far man• nature is spoiled.
and so how Far man• nature is spoiled.
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941
Boast not thy self, &c. The tru• boasting we were created unto, hath • sufficient foundation,Boast not thy self, etc. The tru• boasting we were created unto, hath • sufficient Foundation,
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942
even such as will bea• the weight of triumph, but that which men• spirits are now naturally set upon, cannot cary, cannot sound such Gloriation;
even such as will bea• the weight of triumph, but that which men• spirits Are now naturally Set upon, cannot carry, cannot found such Gloriation;
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943
And therefore this boasting makes men ridiculous.
And Therefore this boasting makes men ridiculous.
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944
If you saw a man glorying in rags, setting forth himself to be admired in them,
If you saw a man glorying in rags, setting forth himself to be admired in them,
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945
or boasting in some vain despicable and base thing, you would pity him, or laugh at him as one distempered.
or boasting in Some vain despicable and base thing, you would pity him, or laugh At him as one distempered.
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946
The truth is, Natural man is mad, hath lost his Judgement, and is under the greatest distraction imaginable since the fall:
The truth is, Natural man is mad, hath lost his Judgement, and is under the greatest distraction imaginable since the fallen:
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947
That fall hath troubled his brains, and they are never setled, till the new Creation come to put all right again,
That fallen hath troubled his brains, and they Are never settled, till the new Creation come to put all right again,
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948
and compose the heart of man. I say, all other distractions are but particular, in respect to particular things:
and compose the heart of man. I say, all other distractions Are but particular, in respect to particular things:
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949
But there is a generall distraction over all mankind, in reference to things of most general and most eternal concernment.
But there is a general distraction over all mankind, in Referente to things of most general and most Eternal concernment.
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950
Now fools and mad persons, they retain the same affections and passions that are in men,
Now Fools and mad Persons, they retain the same affections and passion that Are in men,
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951
as anger, love, hatred, grief, joy, &c. but it is so much the worse, since the judgement, which is the only directive and guide of them is troubled:
as anger, love, hatred, grief, joy, etc. but it is so much the Worse, since the judgement, which is the only directive and guide of them is troubled:
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952
Now they are set on wrong Objects, they run at random, and are under no kind of Rule,
Now they Are Set on wrong Objects, they run At random, and Are under no kind of Rule,
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953
and so they hurry the poor man, and put him in a pitiful case.
and so they hurry the poor man, and put him in a pitiful case.
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954
Now indeed so it is with us, since sin entered, the Soul is wholly turned off God, the only true Object of delight, in which only there can be solid gloriation.
Now indeed so it is with us, since since entered, the Soul is wholly turned off God, the only true Object of delight, in which only there can be solid gloriation.
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955
The mind of man is blinded, and his passions are strong, and so they are now spent upon empty vanities, and carried headlong without judgement.
The mind of man is blinded, and his passion Are strong, and so they Are now spent upon empty vanities, and carried headlong without judgement.
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956
Oftentimes he glories in that which is his shame, and boasts in that which is his sin,
Oftentimes he Glories in that which is his shame, and boasts in that which is his since,
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957
and which will cause nothing but shame, the more weight be laid upon it.
and which will cause nothing but shame, the more weight be laid upon it.
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958
There is in man an Oblivion and forgetfulnesse of God, and in this darknesse of the ignorance of God, every thing is apprehended or misapprehended as present sense suggests,
There is in man an Oblivion and forgetfulness of God, and in this darkness of the ignorance of God, every thing is apprehended or misapprehended as present sense suggests,
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959
and as it fancies a conveniency or excellency, thither the Soul is carried as if it were something,
and as it fancies a conveniency or excellency, thither the Soul is carried as if it were something,
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960
and then it is but the east Wind;
and then it is but the east Wind;
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961
There is nothing beside God that is a fit matter of boasting, because it laikes one of the Essential Ingredients;
There is nothing beside God that is a fit matter of boasting, Because it laikes one of the Essential Ingredients;
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962
Either it is not suitable to the Soul, or it is not truely our own;
Either it is not suitable to the Soul, or it is not truly our own;
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963
There wants either proportion to the vast capacity and void of our desires, and so cannot fill up that really,
There Wants either proportion to the vast capacity and void of our Desires, and so cannot fill up that really,
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964
but only in a deluding dream or imagination, and therefore will certainly make the issue rather vexation then gloriation;
but only in a deluding dream or imagination, and Therefore will Certainly make the issue rather vexation then gloriation;
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965
Or there wants property and interest in them;
Or there Wants property and Interest in them;
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966
For they are changeable and perishing in their own nature and by Divine appointment, that they cannot be conceived to be the proper Good of the immortal Soul;
For they Are changeable and perishing in their own nature and by Divine appointment, that they cannot be conceived to be the proper Good of the immortal Soul;
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967
They cannot be truely our own, because they will shortly cease to be, and before they cease to be, they may in a moment cease to be ours;
They cannot be truly our own, Because they will shortly cease to be, and before they cease to be, they may in a moment cease to be ours;
pns32 vmbx vbi av-j po12 d, c-acp pns32 vmb av-j vvi pc-acp vbi, cc c-acp pns32 vvb pc-acp vbi, pns32 vmb p-acp dt n1 vvb pc-acp vbi png12;
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968
Tha• tye of Interest is a draw-knot, whatsoever catcheth hold of the end of it, looseth it.
Tha• tie of Interest is a draw-knot, whatsoever Catches hold of the end of it, loses it.
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969
The Object of degenerat and vitious boasting is here held out; Boast not thy self, o• of thy self.
The Object of degenerate and vicious boasting is Here held out; Boast not thy self, o• of thy self.
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970
Whatsoever be the immediat matter of it, this is alwayes the ultimat and principal Object. Since man fell from God, se• is the center of all his affections and motions:
Whatsoever be the immediate matter of it, this is always the ultimate and principal Object. Since man fell from God, se• is the centre of all his affections and motions:
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971
This is the great Idol, the Diana, tha• the heart worships, and all the contention labour, clamour,
This is the great Idol, the Diana, tha• the heart worships, and all the contention labour, clamour,
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972
and care that is amon• men, is about her Silver Shrines, so to speak something relating to the adorning or setting forth of this Idol.
and care that is amon• men, is about her Silver Shrines, so to speak something relating to the adorning or setting forth of this Idol.
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973
It is true, since the Hear• is turned from that direct subordination to God, the Affections are scattered and parted into infinite Channels, and run toward innumerable Objects;
It is true, since the Hear• is turned from that Direct subordination to God, the Affections Are scattered and parted into infinite Channels, and run towards innumerable Objects;
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974
for the want of that Original Unity, which comprehends in its bos•• universal plenty, must needs breed infinite variety, to supply the insatiable appetite of th• Soul. And this might be enough to convince you, that your Souls are quite out • course,
for the want of that Original Unity, which comprehends in its bos•• universal plenty, must needs breed infinite variety, to supply the insatiable appetite of th• Soul. And this might be enough to convince you, that your Souls Are quite out • course,
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975
and altogether wandered from the wa• of Happinesse, because they are poured out o• such a multiplicity of unsufficient, unsatisf•ing things, every one of which is narrow, limited and empty,
and altogether wandered from the wa• of Happiness, Because they Are poured out o• such a Multiplicity of unsufficient, unsatisf•ing things, every one of which is narrow, limited and empty,
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and the combination and concurrance of all, being a thing either impossible or improbable to be attained.
and the combination and concurrence of all, being a thing either impossible or improbable to be attained.
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977
But we may conceive, that mens Affections part themselves into three great heads of created things: One of which, runs towards the Goods or Perfections of the Mind;
But we may conceive, that men's Affections part themselves into three great Heads of created things: One of which, runs towards the Goods or Perfections of the Mind;
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978
Another towards the Goods or advantages of the Body;
another towards the Goods or advantages of the Body;
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979
And a third towards those things that are without us, hona fortunae, Riches and Honour, &c. Now each of these send out many Streams,
And a third towards those things that Are without us, Hona Fortunae, Riches and Honour, etc. Now each of these send out many Streams,
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980
and Rivulets as so many Branches from it; But all of them, though they seem to have a direct course towards other things,
and Rivulets as so many Branches from it; But all of them, though they seem to have a Direct course towards other things,
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981
yet they wind about and make a circular progresse to the great Ocean of self estimation, whence they issued at first.
yet they wind about and make a circular progress to the great Ocean of self estimation, whence they issued At First.
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982
You may find all of those, Jer. 9. 23. falling under a Divine Interdiction and Curse,
You may find all of those, Jer. 9. 23. falling under a Divine Interdiction and Curse,
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983
as being opposite to glorying in God.
as being opposite to glorying in God.
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984
While men reflect within themselves, and behold some Endowments and Abilities in their minds beyond other men, of which, Wisdom •• the Principal,
While men reflect within themselves, and behold Some Endowments and Abilities in their minds beyond other men, of which, Wisdom •• the Principal,
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985
and here stands for all inward advantages or qualifications of the Soul;
and Here Stands for all inward advantages or qualifications of the Soul;
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986
In that secret reflection and comparison, there is a tacite Gloriation, which yet is a loud blasphemy in Gods Eares.
In that secret reflection and comparison, there is a tacit Gloriation, which yet is a loud blasphemy in God's Ears.
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987
It is impossible almost for a man to recognosce and review his own Parts, such as Ingine, Memory, Understanding, Sharpnesse of Wit, Readinesse of Expression, Goodnesse and Gentlenesse of Nature;
It is impossible almost for a man to recognosce and review his own Parts, such as Engine, Memory, Understanding, Sharpness of Wit, Readiness of Expression, goodness and Gentleness of Nature;
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988
But that in such a review, the Soul must be puft up, apprehending some excellency beyond other men,
But that in such a review, the Soul must be puffed up, apprehending Some excellency beyond other men,
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989
and taking complacency in it, which are the two Acts of Robery, that are in gloriation and boasting:
and taking complacency in it, which Are the two Acts of Robbery, that Are in gloriation and boasting:
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990
Commonly this arise• from unequal comparisons, we please our selve• that we are deterio•ibus meliores, better then the worst,
Commonly this arise• from unequal comparisons, we please our selve• that we Are deterio•ibus meliores, better then the worst,
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991
and builds self-estimation upon the ruines of other mens disadvantages, as if it were any point of praise in us, that they are worse like men that stand upon a height,
and builds self-estimation upon the ruins of other men's disadvantages, as if it were any point of praise in us, that they Are Worse like men that stand upon a height,
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992
and measure their own Altitude, not from their just intrinsick quantity, but taking the advantage of the bottom, whereby we deceive our own selve• I remember a word of Solomons, that impo• how dangerous a thing it is for a man to refle• upon,
and measure their own Altitude, not from their just intrinsic quantity, but taking the advantage of the bottom, whereby we deceive our own selve• I Remember a word of Solomons, that impo• how dangerous a thing it is for a man to refle• upon,
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993
or search into his own Glory, Prov. 2• 27. It is not good to eat much honey:
or search into his own Glory, Curae 2• 27. It is not good to eat much honey:
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994
So for me to search their own glory, is not glory. So for me to search their own glory, is not glory.
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995
To su•fet in the excesse of Honey or Sweet thing• drives to vomite and cloyes the Stomach, ver• 16. Though it be sweet, there is great need yea, the more need of Caution and Moderation about it;
To su•fet in the excess of Honey or Sweet thing• drives to vomit and cloys the Stomach, ver• 16. Though it be sweet, there is great need yea, the more need of Caution and Moderation about it;
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996
So for a man, either to searc• into his own breast, and reflect upon hi• ow• excellencies to find matter of Gloriation,
So for a man, either to searc• into his own breast, and reflect upon hi• ow• excellencies to find matter of Gloriation,
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997
or studiously to affect it among other and enquire into other mens accompt, and steem of him, it is no Glory, it is a dang•rous and shamful Folly.
or studiously to affect it among other and inquire into other men's account, and steem of him, it is no Glory, it is a dang•rous and shameful Folly.
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998
Now this is not only incident to Natural Spirits upon their co•siderations of their own advantages;
Now this is not only incident to Natural Spirits upon their co•siderations of their own advantages;
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999
but •ven to the most gracious, upon the review •• Spirituall Endowments and Prerogatives.
but •ven to the most gracious, upon the review •• Spiritual Endowments and Prerogatives.
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1000
It is such a subtil and insinuating Poyson, th•• it spreads universally, and infects the mo•• Precious Oyntments of the Soul,
It is such a subtle and insinuating Poison, th•• it spreads universally, and infects the mo•• Precious Ointments of the Soul,
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1001
and as were Poysons the very Antidot and Cou•terpoyson;
and as were Poisons the very Antidote and Cou•terpoyson;
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1002
So forcible is this that was first dropped into mans Nature by Satans envy, that it diffuses it self even into Humility and Humiliation it self,
So forcible is this that was First dropped into men Nature by Satan envy, that it diffuses it self even into Humility and Humiliation it self,
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1003
and makes a man proud, because of Humility.
and makes a man proud, Because of Humility.
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1004
The Apostle found need to caveat this, Rom. 11. 18, 19, 20. Boast not, be not high minded,
The Apostle found need to caveat this, Rom. 11. 18, 19, 20. Boast not, be not high minded,
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1005
but fear, thou standest by faith. And Chap. 12. 16. Mind not high things, Be not wise in your own conceits. but Fear, thou Standest by faith. And Chap. 12. 16. Mind not high things, Be not wise in your own conceits.
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1006
And 1. Cor. 8. 2. If any man think that he knoweth any thing, he knoweth nothing as he ought to know.
And 1. Cor. 8. 2. If any man think that he Knoweth any thing, he Knoweth nothing as he ought to know.
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1007
All which, gives us a plain demonstration of this, that self gloriation and complacency in reflection upon our selves, is both the greatest Ignorance, and the worst Sacriledge.
All which, gives us a plain demonstration of this, that self gloriation and complacency in reflection upon our selves, is both the greatest Ignorance, and the worst Sacrilege.
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1008
It is an Argument of greater ignorance for a man to think he knows, then not to know indeed;
It is an Argument of greater ignorance for a man to think he knows, then not to know indeed;
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1009
It is the worst and most dangerous Ignorance, to have such an opinion of our Knowledge, Gifts and Graces;
It is the worst and most dangerous Ignorance, to have such an opinion of our Knowledge, Gifts and Graces;
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1010
For that puffes up, swells with empty Wind, and makes a vain tumor:
For that puffs up, Swells with empty Wind, and makes a vain tumor:
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1011
And then it is great Sacriledge, a robbing of the Honour that is due to God.
And then it is great Sacrilege, a robbing of the Honour that is due to God.
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1012
For what hast thou that thou hast not received. For what hast thou that thou hast not received.
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1013
That appropriating of these things to our selves as ours, is an impropriating of them from their right Owner, that is God, 1 Cor. 4. 7. For if thou did apprehend that thou receivedst it, where then is glorying? I would desire then, that whenever you happen to reflect upon your selves,
That appropriating of these things to our selves as ours, is an impropriating of them from their right Owner, that is God, 1 Cor. 4. 7. For if thou did apprehend that thou Received it, where then is glorying? I would desire then, that whenever you happen to reflect upon your selves,
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1014
and observe any advantage either natural or spiritual in your selves, that you may think this word sounds from Heaven, Let him that glorieth, glory in the Lord.
and observe any advantage either natural or spiritual in your selves, that you may think this word sounds from Heaven, Let him that Glorieth, glory in the Lord.
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1015
Let not the wise man glory in his wisdom; And so not the Learned man in his Learning,Let not the wise man glory in his Wisdom; And so not the Learned man in his Learning,
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1016
nor the Eloquent man in his Speaking, nor the Ingenious man in his Quicknesse, nor the Good man in his Goodnesse:
nor the Eloquent man in his Speaking, nor the Ingenious man in his Quickness, nor the Good man in his goodness:
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1017
All these things though sweet, yet will surfeit; Gloriation in them is neither Glory, nor Gain, neither Honourable nor Profitable.
All these things though sweet, yet will surfeit; Gloriation in them is neither Glory, nor Gain, neither Honourable nor Profitable.
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1018
Then the Stream of Gloriation flows in the Channel of Bodily Gifts, as Might, Strength of Body, Beauty and Comlinesse of Parts, and other such Endowments;
Then the Stream of Gloriation flows in the Channel of Bodily Gifts, as Might, Strength of Body, Beauty and Comeliness of Parts, and other such Endowments;
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1019
which besides that it is as Irrational as the former, in Sacrilegious Impropriation of the most free and Arbitrary Gifts of God to our selves;
which beside that it is as Irrational as the former, in Sacrilegious Impropriation of the most free and Arbitrary Gifts of God to our selves;
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1020
It is with all absurd, in that it is not so truely our selves: These bodily Ornaments and Indowments do not perfite or better a man as a man.
It is with all absurd, in that it is not so truly our selves: These bodily Ornament and Endowments do not perfect or better a man as a man.
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1021
They are but the alterable qualities of the Vessel or Tabernacle of a man, in which other-baser Creatures may far excell him.
They Are but the alterable qualities of the Vessel or Tabernacle of a man, in which other-baser Creatures may Far excel him.
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1022
How many comely and beautiful Souls, are lodged within obscure and ugly Cottages of Bodies of Clay, which will be taken down:
How many comely and beautiful Souls, Are lodged within Obscure and ugly Cottages of Bodies of Clay, which will be taken down:
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1023
And the great advantage is, that the Soul of a man, which is a man, cannot be defiled from without, that is, from the Body though never so loathsome or deformed:
And the great advantage is, that the Soul of a man, which is a man, cannot be defiled from without, that is, from the Body though never so loathsome or deformed:
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1024
The vilest Body cannot marre the Soules beauty;
The Vilest Body cannot mar the Souls beauty;
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1025
But then on the other hand, the most beautiful Body is defiled and deformed, by the filthinesse of sin in the Soul:
But then on the other hand, the most beautiful Body is defiled and deformed, by the filthiness of since in the Soul:
cc-acp av p-acp dt j-jn n1, dt av-ds j n1 vbz vvn cc vvn, p-acp dt n1 pp-f n1 p-acp dt n1:
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Page 78
1026
And O! how many deformed and ugly Souls dwell into beautiful and comely Bodies, which truely is no other thing,
And OH! how many deformed and ugly Souls dwell into beautiful and comely Bodies, which truly is not other thing,
cc uh c-crq d j-vvn cc j n2 vvb p-acp j cc j n2, r-crq av-j vbz xx j-jn n1,
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42
Page 78
1027
then a Divel in an Image well carved and painted.
then a devil in an Image well carved and painted.
cs dt n1 p-acp dt n1 av vvn cc vvn.
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42
Page 79
1028
Christians, you had need to correct this within you, even a self-complacency, joyned with despiseing of others in the consideration of these external Gifts God hath given you.
Christians, you had need to correct this within you, even a self-complacency, joined with despising of Others in the consideration of these external Gifts God hath given you.
np1, pn22 vhd n1 pc-acp vvi d p-acp pn22, av dt n1, vvn p-acp vvg pp-f n2-jn p-acp dt n1 pp-f d j n2 np1 vhz vvn pn22.
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42
Page 79
1029
What an abominable thing is it to cast up in reproach, or in your hearts to despise any other for natural Imperfections? Such as Blindnesse, Lamenesse, Deformity, or such like.
What an abominable thing is it to cast up in reproach, or in your hearts to despise any other for natural Imperfections? Such as Blindness, Lameness, Deformity, or such like.
q-crq dt j n1 vbz pn31 pc-acp vvi a-acp p-acp n1, cc p-acp po22 n2 pc-acp vvi d n-jn p-acp j n2? d c-acp n1, n1, n1, cc d av-j.
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42
Page 79
1030
Let that word sound alwayes in your Eares, Who made thee to differ from another? Boast not thy self, &c. But there is as strong a Stream runs in the third Channel, as in any;
Let that word found always in your Ears, Who made thee to differ from Another? Boast not thy self, etc. But there is as strong a Stream runs in the third Channel, as in any;
vvb d n1 vvb av p-acp po22 n2, r-crq vvd pno21 pc-acp vvi p-acp j-jn? n1 xx po21 n1, av p-acp pc-acp vbz p-acp j dt n1 vvz p-acp dt ord n1, c-acp p-acp d;
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Page 79
1031
Gloriation arising from these outward and extrinsick differences, that the Providence of God makes among men, such as Riches, Honour, Gain, &c. You find such men, Psal. 49. 6. Prov. 18. 11. And 10. 15. That which a godly man makes the Name of the Lord, that is, the ground and foundation of his confidence for present and future times, that, the most part of men make their Riches;
Gloriation arising from these outward and extrinsic differences, that the Providence of God makes among men, such as Riches, Honour, Gain, etc. You find such men, Psalm 49. 6. Curae 18. 11. And 10. 15. That which a godly man makes the Name of the Lord, that is, the ground and Foundation of his confidence for present and future times, that, the most part of men make their Riches;
n1 vvg p-acp d j cc j n2, cst dt n1 pp-f np1 vvz p-acp n2, d c-acp n2, n1, n1, av pn22 vvb d n2, np1 crd crd np1 crd crd cc crd crd d r-crq dt j n1 vvz dt n1 pp-f dt n1, cst vbz, dt n1 cc n1 pp-f po31 n1 p-acp j cc j-jn n2, cst, dt av-ds n1 pp-f n2 vvb po32 n2;
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42
Page 79
1032
That is their strong City, and their high Wall, their Hope and Expectation is reposed within it.
That is their strong city, and their high Wall, their Hope and Expectation is reposed within it.
cst vbz po32 j n1, cc po32 j n1, po32 n1 cc n1 vbz vvn p-acp pn31.
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Page 79
1033
This is the Tower, or Wall of Defence against the Injuries and Calamities of the Times, which most part of men are building,
This is the Tower, or Wall of Defence against the Injuries and Calamities of the Times, which most part of men Are building,
d vbz dt n1, cc n1 pp-f n1 p-acp dt n2 cc n2 pp-f dt n2, r-crq av-ds n1 pp-f n2 vbr vvg,
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Page 79
1034
and if it go up quickly, if they can get these several Stones or peeces of gain scraped together into a heap, they straight way imagine themselves safe, as under a high Wall;
and if it go up quickly, if they can get these several Stones or Pieces of gain scraped together into a heap, they straight Way imagine themselves safe, as under a high Wall;
cc cs pn31 vvb a-acp av-j, cs pns32 vmb vvi d j n2 cc n2 pp-f n1 vvn av p-acp dt n1, pns32 av-j n1 vvb px32 j, c-acp p-acp dt j n1;
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42
Page 79
1035
But there is no truth in it, it is all but in their imagination, and therefore it comes often down about their Eares,
But there is no truth in it, it is all but in their imagination, and Therefore it comes often down about their Ears,
cc-acp pc-acp vbz dx n1 p-acp pn31, pn31 vbz d p-acp p-acp po32 n1, cc av pn31 vvz av a-acp p-acp po32 n2,
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42
Page 79
1036
and offends them instead of being a Defence. Let a man c•eep, as it were, from of the ground where the poor lie,
and offends them instead of being a Defence. Let a man c•eep, as it were, from of the ground where the poor lie,
cc vvz pno32 av pp-f vbg dt n1. vvb dt n1 vvi, c-acp pn31 vbdr, p-acp pp-f dt n1 c-crq dt j n1,
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Page 79
1037
and get some advantage of ground above them, or be exalted to some Dignity or Office,
and get Some advantage of ground above them, or be exalted to Some Dignity or Office,
cc vvi d n1 pp-f n1 p-acp pno32, cc vbi vvn p-acp d n1 cc n1,
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Page 80
1038
and so set by the shoulders higher then the rest of the People, or •et grow in some more aboundance of the things of this life,
and so Set by the shoulders higher then the rest of the People, or •et grow in Some more abundance of the things of this life,
cc av vvn p-acp dt n2 jc cs dt n1 pp-f dt n1, cc av vvb p-acp d dc n1 pp-f dt n2 pp-f d n1,
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Page 80
1039
and strange it is, what a vanity or tumour of mind instantly follows:
and strange it is, what a vanity or tumour of mind instantly follows:
cc j pn31 vbz, q-crq dt n1 cc n1 pp-f n1 av-jn vvz:
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Page 80
1040
He presently thinks himself some body, and forgeting either who is above him, to whom all are Worms creeping and crauling on the Foot-stool;
He presently thinks himself Some body, and forgetting either who is above him, to whom all Are Worms creeping and crawling on the Footstool;
pns31 av-j vvz px31 d n1, cc vvg d r-crq vbz p-acp pno31, p-acp ro-crq d vbr n2 vvg cc vvg p-acp dt n1;
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Page 80
1041
Or what a sandy Foundation he stands upon himself, He begins to take some secret complacency in himself,
Or what a sandy Foundation he Stands upon himself, He begins to take Some secret complacency in himself,
cc q-crq dt j n1 pns31 vvz p-acp px31, pns31 vvz pc-acp vvi d j-jn n1 p-acp px31,
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Page 80
1042
and to look down upon others below him;
and to look down upon Others below him;
cc pc-acp vvi a-acp p-acp n2-jn p-acp pno31;
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42
Page 80
1043
He applauds, as it were, unto himself, and takes it in evil part to want the approbation and plaudite of others;
He applauds, as it were, unto himself, and Takes it in evil part to want the approbation and plaudite of Others;
pns31 vvz, c-acp pn31 vbdr, p-acp px31, cc vvz pn31 p-acp j-jn n1 pc-acp vvi dt n1 cc fw-la pp-f n2-jn;
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42
Page 80
1044
Then he cannot so well endure effronts and injuries as before; He is not so Meek and condescending to his Equals or Inferiours:
Then he cannot so well endure effronts and injuries as before; He is not so Meek and condescending to his Equals or Inferiors:
av pns31 vmbx av av vvi vvz cc n2 c-acp a-acp; pns31 vbz xx av j cc vvg p-acp po31 n2-jn cc n2-jn:
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42
Page 80
1045
While he was poor, he used intreaties, but now he answers roughly, Pro. 18. 23. As Solomon gives the Character of him.
While he was poor, he used entreaties, but now he answers roughly, Pro 18. 23. As Solomon gives the Character of him.
cs pns31 vbds j, pns31 vvd n2, cc-acp av pns31 vvz av-j, np1 crd crd p-acp np1 vvz dt n1 pp-f pno31.
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42
Page 80
1046
How many vain and empty Gloriations are there about the point of Birth and Place,
How many vain and empty Gloriations Are there about the point of Birth and Place,
c-crq d j cc j n2 vbr a-acp p-acp dt n1 pp-f n1 cc n1,
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42
Page 80
1047
and what foolish contentions about those, as if it were Children strugling among themselves, about the order and rank;
and what foolish contentions about those, as if it were Children struggling among themselves, about the order and rank;
cc r-crq j n2 p-acp d, c-acp cs pn31 vbdr n2 vvg p-acp px32, p-acp dt n1 cc n1;
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42
Page 80
1048
There is no worth in these things, but what fancy and custom impose upon them, and yet poor Creatures boast in these empty things.
There is no worth in these things, but what fancy and custom impose upon them, and yet poor Creatures boast in these empty things.
pc-acp vbz dx n1 p-acp d n2, cc-acp q-crq n1 cc n1 vvb p-acp pno32, cc av j n2 vvb p-acp d j n2.
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Page 80
1049
The Gentle Men despise Citizens, the Citizens contemn the poor Countrey Men, and yet their Bloods in a Bason have no different Colours;
The Gentle Men despise Citizens, the Citizens contemn the poor Country Men, and yet their Bloods in a Basin have no different Colours;
dt j n2 vvb n2, dt n2 vvb dt j n1 n2, cc av po32 n2 p-acp dt n1 vhb dx j n2;
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42
Page 80
1050
For all this hot contention about Blood and Birth. Boast not of thy self. Nay; to speak properly, this is not thy self.
For all this hight contention about Blood and Birth. Boast not of thy self. Nay; to speak properly, this is not thy self.
c-acp d d j n1 p-acp n1 cc n1. vvb xx pp-f po21 n1. uh-x; pc-acp vvi av-j, d vbz xx po21 n1.
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42
Page 80
1051
Qui genus laudat suum, aliena jactat. Qui genus Laudat suum, Aliena jactat.
fw-la fw-la fw-la fw-la, fw-la fw-la.
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42
Page 81
1052
Such Parents, and such a House is nothing of thy own, these are meer extrinsick things, which neither be a honour to unworthy men,
Such Parents, and such a House is nothing of thy own, these Are mere extrinsic things, which neither be a honour to unworthy men,
d n2, cc d dt n1 vbz pix pp-f po21 d, d vbr j j n2, r-crq d vbb dt n1 p-acp j n2,
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42
Page 81
1053
nor a disgrace to one who is worthy.
nor a disgrace to one who is worthy.
ccx dt n1 p-acp pi r-crq vbz j.
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42
Page 81
1054
You see, Beloved in the Lord, what is now the natural posture or inclination of our Souls in this degenerat and fallen Estate,
You see, beloved in the Lord, what is now the natural posture or inclination of our Souls in this degenerate and fallen Estate,
pn22 vvb, vvn p-acp dt n1, r-crq vbz av dt j n1 cc n1 pp-f po12 n2 p-acp d j cc j-vvn n1,
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43
Page 81
1055
as the Rivers of Paradise have changed their Channels and Course since the fall, so hath mans Affections,
as the rivers of Paradise have changed their Channels and Course since the fallen, so hath men Affections,
c-acp dt n2 pp-f n1 vhb vvn po32 n2 cc n1 c-acp dt n1, av vhz n2 n2,
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43
Page 81
1056
and so hath his Gloriation, so that it may be truely said, that our Glory is our Shame, and not our Glory.
and so hath his Gloriation, so that it may be truly said, that our Glory is our Shame, and not our Glory.
cc av vhz po31 n1, av cst pn31 vmb vbi av-j vvn, cst po12 n1 vbz po12 n1, cc xx po12 n1.
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43
Page 81
1057
Many glory in Iniquity and Sin, Psal. •0 3. And 94 4. But that shall undoubtedly be their shame,
Many glory in Iniquity and since, Psalm •0 3. And 94 4. But that shall undoubtedly be their shame,
av-d n1 p-acp n1 cc n1, np1 j crd cc crd crd p-acp d vmb av-j vbi po32 n1,
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43
Page 81
1058
and confusion before Men and Angels.
and confusion before Men and Angels.
cc n1 p-acp n2 cc n2.
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Page 81
1059
How many godless persons will Glory in swearing heinous and deep Oaths, and some have contended about the victory in it, you accompt it a point of gallentry,
How many godless Persons will Glory in swearing heinous and deep Oaths, and Some have contended about the victory in it, you account it a point of gallantry,
c-crq d j n2 vmb n1 p-acp vvg j cc j-jn n2, cc d vhb vvn p-acp dt n1 p-acp pn31, pn22 n1 pn31 dt n1 pp-f n1,
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Page 81
1060
but this Triumph is like the Devils in Hell upon the devouring of Souls. Some boast of drinking, and being able to drink others under the Table:
but this Triumph is like the Devils in Hell upon the devouring of Souls. some boast of drinking, and being able to drink Others under the Table:
cc-acp d n1 vbz av-j dt n2 p-acp n1 p-acp dt j-vvg pp-f n2. d n1 pp-f vvg, cc vbg j pc-acp vvi n2-jn p-acp dt n1:
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Page 81
1061
But we should be humbled and mourn for such Abominations. Certain I am, that many boast of wicked designs, and mal•tious projects against their Neighbours; If they can accomplish them;
But we should be humbled and mourn for such Abominations. Certain I am, that many boast of wicked designs, and mal•tious projects against their Neighbours; If they can accomplish them;
cc-acp pns12 vmd vbi vvn cc vvi p-acp d n2. j pns11 vbm, cst d n1 pp-f j n2, cc j n2 p-acp po32 n2; cs pns32 vmb vvi pno32;
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Page 81
1062
They accompt their Glory, not to take a wrong without giving a greater; Nor to suffer an evil word, without twenty worse in recompense.
They account their Glory, not to take a wrong without giving a greater; Nor to suffer an evil word, without twenty Worse in recompense.
pns32 vvi po32 n1, xx pc-acp vvi dt n-jn p-acp vvg dt jc; ccx pc-acp vvi dt j-jn n1, p-acp crd jc p-acp n1.
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43
Page 81
1063
Alas, this Boasting will one day be turned into gnashing of Teeth, and this Gloriation into that gnawing and ever-tormenting Worm of Conscience.
Alas, this Boasting will one day be turned into gnashing of Teeth, and this Gloriation into that gnawing and ever-tormenting Worm of Conscience.
np1, d vvg n1 crd n1 vbb vvn p-acp vvg pp-f n2, cc d n1 p-acp d j-vvg cc j n1 pp-f n1.
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Page 81
1064
And what will ye do in the day of that visitation, and where shall be your glory? But the most part Glory and boast in things that profit not,And what will you do in the day of that Visitation, and where shall be your glory? But the most part Glory and boast in things that profit not,
cc q-crq vmb pn22 vdi p-acp dt n1 pp-f d n1, cc q-crq vmb vbi po22 n1? p-acp dt av-ds n1 n1 cc n1 p-acp n2 cst vvb xx,
(11) sermon (DIV2)
43
Page 82
1065
and will become their shame, because they glory in them, that is, these Gifts of God, outward or inward, Temporal or Spiritual, wherein there is any advancement above others;
and will become their shame, Because they glory in them, that is, these Gifts of God, outward or inward, Temporal or Spiritual, wherein there is any advancement above Others;
cc vmb vvi po32 n1, c-acp pns32 vvb p-acp pno32, cst vbz, d n2 pp-f np1, j cc j, j cc j, c-crq pc-acp vbz d n1 p-acp n2-jn;
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Page 82
1066
Unto whom, I would seriously commend this Sentence to be pondered duely, Boast not of thy self.
Unto whom, I would seriously commend this Sentence to be pondered duly, Boast not of thy self.
p-acp ro-crq, pns11 vmd av-j vvi d n1 pc-acp vbi vvn av-jn, vvb xx pp-f po21 n1.
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Page 82
1067
Whatsoever thou art, or whatsoever thou hast, boast not of thy self for it, think not much of thy self because of it:
Whatsoever thou art, or whatsoever thou hast, boast not of thy self for it, think not much of thy self Because of it:
r-crq pns21 vb2r, cc r-crq pns21 vh2, vvb xx pp-f po21 n1 p-acp pn31, vvb xx d pp-f po21 n1 c-acp pp-f pn31:
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43
Page 82
1068
Though there be a difference in Gods Donation, yet let there be none in thy self-estimation:
Though there be a difference in God's Donation, yet let there be none in thy self-estimation:
cs pc-acp vbi dt n1 p-acp npg1 n1, av vvb pc-acp vbi pix p-acp po21 n1:
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Page 82
1069
Hath thou more Wisdome and Pregnancy of Wit, or more Learning then another;
Hath thou more Wisdom and Pregnancy of Wit, or more Learning then Another;
vhz pns21 av-dc n1 cc n1 pp-f n1, cc dc n1 cs j-jn;
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Page 82
1070
Think not more of thy self for that, then thou thinkest of the Ignorant and Unlearned who want it:
Think not more of thy self for that, then thou Thinkest of the Ignorant and Unlearned who want it:
vvb xx n1 pp-f po21 n1 p-acp d, cs pns21 vv2 pp-f dt j cc j-u r-crq n1 pn31:
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43
Page 82
1071
Have that same reflection upon thine own unworthinesse, that thou would think reasonable another that wants these Endowments should have:
Have that same reflection upon thine own unworthiness, that thou would think reasonable Another that Wants these Endowments should have:
vhb d d n1 p-acp po21 d n1, cst pns21 vmd vvi j j-jn cst vvz d n2 vmd vhi:
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43
Page 82
1072
Is there a greater measure of Grace in thee, boast not, reckon of thy self as abstracted and denuded of that:
Is there a greater measure of Grace in thee, boast not, reckon of thy self as abstracted and denuded of that:
vbz a-acp dt jc n1 pp-f n1 p-acp pno21, vvb xx, vvb pp-f po21 n1 c-acp vvn cc vvn pp-f cst:
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43
Page 82
1073
And let it not add to thy value or accompt it thy self, put not add to thy value or accompt it thy self, put not in that to make it down-weight,
And let it not add to thy valve or account it thy self, put not add to thy valve or account it thy self, put not in that to make it down-weight,
cc vvb pn31 xx vvi p-acp po21 n1 cc vvi pn31 po21 n1, vvb xx vvi p-acp po21 n1 cc vvi pn31 po21 n1, vvb xx p-acp d pc-acp vvi pn31 n1,
(11) sermon (DIV2)
43
Page 82
1074
and to make thee prefer thy self secretly to another.
and to make thee prefer thy self secretly to Another.
cc pc-acp vvi pno21 vvi po21 n1 av-jn p-acp n-jn.
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Page 82
1075
Whither it be some larger Fortune in the World, or some higher Place and Station among Men,
Whither it be Some larger Fortune in the World, or Some higher Place and Station among Men,
c-crq pn31 vbb d jc n1 p-acp dt n1, cc d jc n1 cc n1 p-acp n2,
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Page 82
1076
or some Abilities and Perfections of Body or Mind, which may intice the secretly to kisse thy •and,
or Some Abilities and Perfections of Body or Mind, which may entice the secretly to kiss thy •and,
cc d n2 cc n2 pp-f n1 cc n1, r-crq vmb vvi dt av-jn pc-acp vvi po21 n1,
(11) sermon (DIV2)
43
Page 82
1077
and bow down to thy self, yet remember that thou boast not, glory not in any thing but in the Lord:
and bow down to thy self, yet Remember that thou boast not, glory not in any thing but in the Lord:
cc vvb a-acp p-acp po21 n1, av vvb cst pns21 vvb xx, vvb xx p-acp d n1 cc-acp p-acp dt n1:
(11) sermon (DIV2)
43
Page 82
1078
Let nothing of that kind conciliat more affection to thy self, or more contempt towards others.
Let nothing of that kind conciliat more affection to thy self, or more contempt towards Others.
vvb pix pp-f d j n1 dc n1 p-acp po21 n1, cc dc n1 p-acp n2-jn.
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43
Page 82
1079
Let not any thing of that kind be the rule of thy self-judgeing, but rather intertain the view of the other side of thy self, that is the worst,
Let not any thing of that kind be the Rule of thy Self-judging, but rather entertain the view of the other side of thy self, that is the worst,
vvb xx d n1 pp-f d n1 vbb dt n1 pp-f po21 j, cc-acp av-c n1 dt n1 pp-f dt j-jn n1 pp-f po21 n1, cst vbz dt js,
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Page 83
1080
and keep that most in thy Eye, that thou may only glory in God.
and keep that most in thy Eye, that thou may only glory in God.
cc vvb cst ds p-acp po21 n1, cst pns21 vmb av-j vvi p-acp np1.
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43
Page 83
1081
If thou be a Gentl• Man, labour to be als humble in Heart, as thou thinkest a Countrey Man or poor Tenant should be;
If thou be a Gentl• Man, labour to be also humble in Heart, as thou Thinkest a Country Man or poor Tenant should be;
cs pns21 vbb dt np1 n1, vvb pc-acp vbi av j p-acp n1, c-acp pns21 vv2 dt n1 n1 cc j n1 vmd vbi;
(11) sermon (DIV2)
43
Page 83
1082
If thou be a Scholar, be als low in thy own sight, as the unlearned should be;
If thou be a Scholar, be also low in thy own sighed, as the unlearned should be;
cs pns21 vbb dt n1, vbb av j p-acp po21 d n1, c-acp dt j vmd vbi;
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43
Page 83
1083
If Rich, count not thy self any whit better then the poor.
If Rich, count not thy self any whit better then the poor.
cs j, vvb xx po21 n1 d n1 av-jc cs dt j.
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Page 83
1084
Yea, the higher God set the in place or parts, the lower thou ought to set thy self:
Yea, the higher God Set thee in place or parts, the lower thou ought to Set thy self:
uh, dt jc n1 vvd pno32 p-acp n1 cc n2, dt av-jc pns21 pi pc-acp vvi po21 n1:
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43
Page 83
1085
Boast not of thy self, for any thing in thy self, or belonging to thy self,Boast not of thy self, for any thing in thy self, or belonging to thy self,
vvb xx pp-f po21 n1, p-acp d n1 p-acp po21 n1, cc vvg p-acp po21 n1,
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43
Page 83
1086
for the property of all Good is taken from us since the fall, and it is fallen in Gods Hand,
for the property of all Good is taken from us since the fallen, and it is fallen in God's Hand,
p-acp dt n1 pp-f d j vbz vvn p-acp pno12 p-acp dt n1, cc pn31 vbz vvn p-acp ng1 n1,
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43
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1087
since we forefeited it, and there is nothing now properly ours, but evil, that is our self.
since we forfeited it, and there is nothing now properly ours, but evil, that is our self.
c-acp pns12 vvd pn31, cc pc-acp vbz pix av av-j png12, cc-acp j-jn, cst vbz po12 n1.
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SERMON VII. Prov. 27. 1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth.
SERMON VII. Curae 27. 1. Boast not thy self of to morrow, for thou Knowest not what a day may bring forth.
n1 np1. np1 crd crd n1 xx po21 n1 pp-f p-acp n1, c-acp pns21 vv2 xx r-crq dt n1 vmb vvi av.
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AS man is naturally given to Boasting and Gloriation in something (for the Heart cannot want some Object to rest upon and take complacency into, it is framed with such a capacity of employing other things) so there is a strong inclination in man towards the time to come, he hath an Immortal appetite, and an appetite of Immortality;
AS man is naturally given to Boasting and Gloriation in something (for the Heart cannot want Some Object to rest upon and take complacency into, it is framed with such a capacity of employing other things) so there is a strong inclination in man towards the time to come, he hath an Immortal appetite, and an appetite of Immortality;
p-acp n1 vbz av-j vvn p-acp vvg cc n1 p-acp pi (p-acp dt n1 vmbx vvi d n1 pc-acp vvi p-acp cc vvi n1 p-acp, pn31 vbz vvn p-acp d dt n1 pp-f vvg j-jn n2) av pc-acp vbz dt j n1 p-acp n1 p-acp dt n1 pc-acp vvi, pns31 vhz dt j n1, cc dt n1 pp-f n1;
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and therefore his desires usually stretch farther then the present Ho••.
and Therefore his Desires usually stretch farther then the present Ho••.
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1091
And the more Knowledge he hath above other Creatures, the more Providence he hath and foresight of the time to come.
And the more Knowledge he hath above other Creatures, the more Providence he hath and foresight of the time to come.
cc dt av-dc n1 pns31 vhz p-acp n-jn n2, dt av-dc n1 pns31 vhz cc n1 pp-f dt n1 pc-acp vvi.
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1092
And so he often anticipats future things, by present Joy and Rejoycing in them, as he accelerats in a manner by his earnest desires and endeavours after them:
And so he often anticipats future things, by present Joy and Rejoicing in them, as he accelerats in a manner by his earnest Desires and endeavours After them:
cc av pns31 av vvz j-jn n2, p-acp j n1 cc vvg p-acp pno32, c-acp pns31 n2 p-acp dt n1 p-acp po31 j n2 cc n2 p-acp pno32:
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1093
Now if the Soul of man were in the Primitive Integrity, and had as clear and pearcing an Eye of Understanding as once it had, this Providence of the Soul would reach to the furthest period in Time;
Now if the Soul of man were in the Primitive Integrity, and had as clear and piercing an Eye of Understanding as once it had, this Providence of the Soul would reach to the furthest Period in Time;
av cs dt n1 pp-f n1 vbdr p-acp dt j n1, cc vhd a-acp j cc j-vvg dt n1 pp-f n1 c-acp a-acp pn31 vhd, d n1 pp-f dt n1 vmd vvi p-acp dt js n1 p-acp n1;
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that is, to Eternity, which is the only just measure of the endurance of any Immortal Spirit.
that is, to Eternity, which is the only just measure of the endurance of any Immortal Spirit.
d vbz, p-acp n1, r-crq vbz dt j j n1 pp-f dt n1 pp-f d j n1.
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But since the Eye of mans Understanding is darknesse, and his Soul disordered, he cannot see afar off, nor so clearly, by far:
But since the Eye of men Understanding is darkness, and his Soul disordered, he cannot see afar off, nor so clearly, by Far:
cc-acp c-acp dt n1 pp-f ng1 n1 vbz n1, cc po31 n1 vvn, pns31 vmbx vvi av a-acp, ccx av av-j, p-acp av-j:
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1096
He is now as you say Sand-blind, can see nothing at such a distance, as beyond the bounds of Time, can see nothing but at hand, to morrow, this is the narrow Sphere of poor mans comprehension;
He is now as you say Sand-blind, can see nothing At such a distance, as beyond the bounds of Time, can see nothing but At hand, to morrow, this is the narrow Sphere of poor men comprehension;
pns31 vbz av c-acp pn22 vvb j, vmb vvi pix p-acp d dt n1, c-acp p-acp dt n2 pp-f n1, vmb vvi pix cc-acp p-acp n1, p-acp n1, d vbz dt j n1 pp-f j ng1 n1;
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1097
All he can attain unto, is to be provident for the present Time: I call it all present, even that which is to come of our Time;
All he can attain unto, is to be provident for the present Time: I call it all present, even that which is to come of our Time;
d pns31 vmb vvi p-acp, vbz pc-acp vbi j p-acp dt j n1: pns11 vvb pn31 d j, av cst r-crq vbz pc-acp vvi pp-f po12 n1;
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1098
because in regard of Eternity it hath no part, it hath no flux or succession, it is so soon cut off as a moment,
Because in regard of Eternity it hath no part, it hath no flux or succession, it is so soon Cut off as a moment,
c-acp p-acp n1 pp-f n1 pn31 vhz dx n1, pn31 vhz dx n1 cc n1, pn31 vbz av av vvn a-acp p-acp dt n1,
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as the twinckling of an Eye:
as the twinkling of an Eye:
c-acp dt n-vvg pp-f dt n1:
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1100
And so though a man could see the end of it, it is but a short and dim sight, it is as if a man could only behold that which is almost contiguous with his Eye.
And so though a man could see the end of it, it is but a short and dim sighed, it is as if a man could only behold that which is almost contiguous with his Eye.
cc av cs dt n1 vmd vvi dt n1 pp-f pn31, pn31 vbz p-acp dt j cc j n1, pn31 vbz c-acp cs dt n1 vmd av-j vvi d r-crq vbz av j p-acp po31 n1.
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1101
These then are the two great ruines and decayes of the Nature of man;
These then Are the two great ruins and decays of the Nature of man;
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1102
He is degenerated from God to created things, and seeks his Joy and Rest in them, in which there is nothing but the contrair; that is, vexation.
He is degenerated from God to created things, and seeks his Joy and Rest in them, in which there is nothing but the contrair; that is, vexation.
pns31 vbz vvn p-acp np1 p-acp j-vvn n2, cc vvz po31 n1 cc vvb p-acp pno32, p-acp r-crq a-acp vbz pix p-acp dt j-jn; d vbz, n1.
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1103
And then he is fallen from apprehension of Eternity, and the poor Soul is confined within the narrow bounds of time;
And then he is fallen from apprehension of Eternity, and the poor Soul is confined within the narrow bounds of time;
cc av pns31 vbz vvn p-acp n1 pp-f n1, cc dt j n1 vbz vvn p-acp dt j n2 pp-f n1;
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1104
So that now all his Providence, is to lay up some perishing things for some few revolutions of the Sun,
So that now all his Providence, is to lay up Some perishing things for Some few revolutions of the Sun,
av cst av d po31 n1, vbz pc-acp vvi a-acp d j-vvg n2 p-acp d d n2 pp-f dt n1,
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1105
for some few morrows, after which, though an endlesse morrow ensue, yet he perceives it not, and provides not for it;
for Some few morrows, After which, though an endless morrow ensue, yet he perceives it not, and provides not for it;
p-acp d d n2, p-acp r-crq, cs dt j n1 vvi, av pns31 vvz pn31 xx, cc vvz xx p-acp pn31;
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1106
And all his Glorying and Boasting is only upon some presumptuous confidence, and ungrounded assurance of the stability of these things for the time to come;
And all his Glorying and Boasting is only upon Some presumptuous confidence, and ungrounded assurance of the stability of these things for the time to come;
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which the Wise Man finding much folly in, he leaves us this Counsel, Boast not thy self of to morrow, with a most pungent reason, taken partly from the instability and inconstancy of all these outward things, in which men fancy an Eternity of Joy,
which the Wise Man finding much folly in, he leaves us this Counsel, Boast not thy self of to morrow, with a most pungent reason, taken partly from the instability and inconstancy of all these outward things, in which men fancy an Eternity of Joy,
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1108
and partly from the Ignorance we have of the future events, For thou knowest not what a day may bring forth.
and partly from the Ignorance we have of the future events, For thou Knowest not what a day may bring forth.
cc av p-acp dt n1 pns12 vhb pp-f dt j-jn n2, c-acp pns21 vv2 xx r-crq dt n1 vmb vvi av.
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1109
This Boasting is an evil so predominant among men, that I know not any more universal in its Dominion,
This Boasting is an evil so predominant among men, that I know not any more universal in its Dominion,
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1110
or more hurtful to us, or displeasing to God.
or more hurtful to us, or displeasing to God.
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1111
If it could be so emboweled unto you, as that you might truely discern the many monstrous conceptions of Atheism and Irreligion that are in it, it were worth the while.
If it could be so emboweled unto you, as that you might truly discern the many monstrous conceptions of Atheism and Irreligion that Are in it, it were worth the while.
cs pn31 vmd vbi av vvn p-acp pn22, c-acp cst pn22 vmd av-j vvi dt d j n2 pp-f n1 cc n1 cst vbr p-acp pn31, pn31 vbdr j dt n1.
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1112
But I shall not digresse upon the general head, I had rather keep within the limits of the Text. Self-boasting you see, is that which is here condemned,
But I shall not digress upon the general head, I had rather keep within the Limits of the Text. Self-boasting you see, is that which is Here condemned,
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1113
and the very Name is almost enough to condemn the Nature of it.
and the very Name is almost enough to condemn the Nature of it.
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1114
But there is another particular added to restrict that, Of to morrow. Of all Boastings the most irrational and groundlesse is that which arises from presumption of future things, which are so uncertain both in themselves and to us.
But there is Another particular added to restrict that, Of to morrow. Of all Boastings the most irrational and groundless is that which arises from presumption of future things, which Are so uncertain both in themselves and to us.
p-acp pc-acp vbz j-jn j vvn p-acp j cst, pp-f p-acp n1. pp-f d np1 dt av-ds j cc j vbz d r-crq vvz p-acp n1 pp-f j-jn n2, r-crq vbr av j av-d p-acp px32 cc p-acp pno12.
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1115
It is worth the observation, that whatever be the immediat and particular matter and occasion of mens Gloriation,
It is worth the observation, that whatever be the immediate and particular matter and occasion of men's Gloriation,
pn31 vbz j dt n1, cst r-crq vbb dt j cc j n1 cc n1 pp-f ng2 n1,
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1116
yet Self is the great and ultimat Object of it:
yet Self is the great and ultimate Object of it:
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1117
It is Self that men Glory into, whatsoever created thing be the reason or occasion of it.
It is Self that men Glory into, whatsoever created thing be the reason or occasion of it.
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1118
Boast not thy self of to-morrow. Boast not thy self of tomorrow.
vvb xx po21 n1 pp-f av-an.
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1119
Here we might stand and take a look of the crookednesse and perversnesse of mans Spirit, since his departure from God;
Here we might stand and take a look of the crookedness and perverseness of men Spirit, since his departure from God;
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1120
Self-love and Pride were the first poyson that the malice of Satan dropped into mans Nature,
Self-love and Pride were the First poison that the malice of Satan dropped into men Nature,
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and this is so strong and pestilent, that it hath spread through the whole of mankind,
and this is so strong and pestilent, that it hath spread through the Whole of mankind,
cc d vbz av j cc j, cst pn31 vhz vvn p-acp dt j-jn pp-f n1,
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1122
and the whole in every man. Every one is infected, and all in every one.
and the Whole in every man. Every one is infected, and all in every one.
cc dt j-jn p-acp d n1. d pi vbz vvn, cc d p-acp d crd.
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1123
What are all the disordered affections in men, but so many Streams from this Fountain? And from these do mens Affections flow next:
What Are all the disordered affections in men, but so many Streams from this Fountain? And from these do men's Affections flow next:
q-crq vbr d dt j-vvn n2 p-acp n2, cc-acp av d n2 p-acp d n1? cc p-acp d vdb ng2 n2 vvi ord:
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1124
So that there is nothing left uncorrupted, and free of this abominable and vile ingredient; All flowing from Self and returning to it again, which is both sacrilegious and unnatural.
So that there is nothing left uncorrupted, and free of this abominable and vile ingredient; All flowing from Self and returning to it again, which is both sacrilegious and unnatural.
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1125
There is heinous Sacriledge in it, the spoyling of the Glorious Divine Majesty, of his Indubitable Prerogative and Incommunicable Right of all the Glory and Honour of his Creature:
There is heinous Sacrilege in it, the spoiling of the Glorious Divine Majesty, of his Indubitable Prerogative and Incommunicable Right of all the Glory and Honour of his Creature:
pc-acp vbz j n1 p-acp pn31, dt vvg pp-f dt j j-jn n1, pp-f po31 j n1 cc j n-jn pp-f d dt n1 cc n1 pp-f po31 n1:
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There is no usurpation like this, for the Worm that crawls on the Footstool, to creep up to the Throne,
There is no usurpation like this, for the Worm that crawls on the Footstool, to creep up to the Throne,
pc-acp vbz dx n1 av-j d, c-acp dt n1 cst vvz p-acp dt n1, pc-acp vvi a-acp p-acp dt n1,
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1127
and as it were to King it there, to Deifie and Adore it self, and gather in all the Tribute of Praise and Glory and Love, that is only due to the Lord God Almighty,
and as it were to King it there, to Deify and Adore it self, and gather in all the Tribute of Praise and Glory and Love, that is only due to the Lord God Almighty,
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1128
and invert and unpropriat these to our selves;
and invert and unpropriat these to our selves;
cc vvi cc j d p-acp po12 n2;
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which is, as if the Axe should boast it self, as if it were no Iron,
which is, as if the Axe should boast it self, as if it were no Iron,
r-crq vbz, c-acp cs dt n1 vmd vvi pn31 n1, c-acp cs pn31 vbdr dx n1,
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or the Staff, as if it were no Timber.
or the Staff, as if it were no Timber.
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1131
Hence it is, that of all evils in mans Nature, God hath the most perfect Antipathy,
Hence it is, that of all evils in men Nature, God hath the most perfect Antipathy,
av pn31 vbz, cst pp-f d n2-jn p-acp ng1 n1, np1 vhz dt av-ds j n1,
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1132
and direct Opposition against Pride and Self-love, because it is Sacriledge and Idolatry in the highest manner, it striks at the Soveraignty and Honour of Gods Name ▪ which is dear to him as himself, it sets up a vile Idol in the choicest Temple of God, that is in the Heart:
and Direct Opposition against Pride and Self-love, Because it is Sacrilege and Idolatry in the highest manner, it striks At the Sovereignty and Honour of God's Name ▪ which is dear to him as himself, it sets up a vile Idol in the Choicest Temple of God, that is in the Heart:
cc j n1 p-acp n1 cc n1, c-acp pn31 vbz n1 cc n1 p-acp dt js n1, pn31 vvz p-acp dt n1 cc n1 pp-f npg1 n1 ▪ r-crq vbz j-jn p-acp pno31 c-acp px31, pn31 vvz a-acp dt j n1 p-acp dt js n1 pp-f np1, cst vbz p-acp dt n1:
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1133
And this is the Abomination of Desolation: Other evils strike against his Holy Will: But this peculiarly points at the very Nature and Beeing of the most High God,
And this is the Abomination of Desolation: Other evils strike against his Holy Will: But this peculiarly points At the very Nature and Being of the most High God,
cc d vbz dt n1 pp-f n1: n-jn n2-jn vvi p-acp po31 j n1: cc-acp d j n2 p-acp dt j n1 cc vbg pp-f dt av-ds j np1,
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and so it is with Child of Blasphemy, Atheism is the very heart and life of it.
and so it is with Child of Blasphemy, Atheism is the very heart and life of it.
cc av pn31 vbz p-acp n1 pp-f n1, n1 vbz dt j n1 cc n1 pp-f pn31.
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1135
And then it is most unnatural, and so monstrous and deformed.
And then it is most unnatural, and so monstrous and deformed.
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1136
For, consider all the Creation, though every one of them have particular Inclinations towards their own proper ends,
For, Consider all the Creation, though every one of them have particular Inclinations towards their own proper ends,
p-acp, vvb d dt n1, cs d crd pp-f pno32 vhi j n2 p-acp po32 d j n2,
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1137
and so a Happinesse suitable to their own Nature; yet how diverse, how contrary soever they be, there is no selfishnesse in them;
and so a Happiness suitable to their own Nature; yet how diverse, how contrary soever they be, there is no selfishness in them;
cc av dt n1 j p-acp po32 d n1; av c-crq j, c-crq j-jn av pns32 vbb, pc-acp vbz dx n1 p-acp pno32;
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1138
They all concurre and conspire to the good of the whole, and the mutual help of each other.
They all concur and conspire to the good of the Whole, and the mutual help of each other.
pns32 d vvb cc vvi p-acp dt j pp-f dt j-jn, cc dt j n1 pp-f d n-jn.
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1139
If once that Poyson should infect the Material World, which hath spoyled the Spiritual, let once such a selfish disposition or inclination possesse any part of the World,
If once that Poison should infect the Material World, which hath spoiled the Spiritual, let once such a selfish disposition or inclination possess any part of the World,
cs a-acp d n1 vmd vvi dt j-jn n1, r-crq vhz vvn dt j, vvb a-acp d dt n1 n1 cc n1 vvi d n1 pp-f dt n1,
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1140
and presently the Order, Harmony, Beauty, Pleasure and Profite of the whole World should be Interrupted, Defaced and Destroyed.
and presently the Order, Harmony, Beauty, Pleasure and Profit of the Whole World should be Interrupted, Defaced and Destroyed.
cc av-j dt n1, n1, n1, n1 cc n1 pp-f dt j-jn n1 vmd vbi vvn, vvn cc vvn.
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1141
Let the Sun be supposed to boast it self of its Light and Influence, and so disdain to impart it to the lower World,
Let the Sun be supposed to boast it self of its Light and Influence, and so disdain to impart it to the lower World,
vvb dt n1 vbb vvn pc-acp vvi pn31 n1 pp-f po31 n1 cc n1, cc av vvb pc-acp vvi pn31 p-acp dt jc n1,
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1142
and all would run into confusion.
and all would run into confusion.
cc d vmd vvi p-acp n1.
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1143
Again I desire you but to take a view of this Humour in anothers Person; (For we are more ready to see others evils then our own) and how deformed is it? So vile is self-seeking and self-boasting, that all men loath it in others, and hide it from others:
Again I desire you but to take a view of this Humour in another's Person; (For we Are more ready to see Others evils then our own) and how deformed is it? So vile is self-seeking and self-boasting, that all men loath it in Others, and hide it from Others:
av pns11 vvb pn22 p-acp p-acp vvi dt n1 pp-f d n1 p-acp ng1-jn n1; (c-acp pns12 vbr av-dc j pc-acp vvi n2-jn n2-jn cs po12 d) cc q-crq vvn vbz pn31? av j vbz j cc j, cst d n2 vvb pn31 p-acp n2-jn, cc vvi pn31 p-acp n2-jn:
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1144
It disgraces all Actions, how beautiful soever;
It disgraces all Actions, how beautiful soever;
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1145
It is the very bane of Humane Society, that which looses all the Linkes of it,
It is the very bane of Humane Society, that which looses all the Links of it,
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1146
and makes them crosse and thwart one another.
and makes them cross and thwart one Another.
cc vvz pno32 vvi cc vvi pi j-jn.
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1147
But, alas, how much more easie is it, to paint out such an evil in a deformed Visage,
But, alas, how much more easy is it, to paint out such an evil in a deformed Visage,
p-acp, uh, c-crq av-d av-dc j vbz pn31, pc-acp vvi av d dt n-jn p-acp dt j-vvn n1,
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then to discern it in our selves? And how many will hate it in the Picture, who love and entertain it in their own persons, such deceitfulnesse is intermingled with most desperat wickednesse.
then to discern it in our selves? And how many will hate it in the Picture, who love and entertain it in their own Persons, such deceitfulness is intermingled with most desperate wickedness.
cs pc-acp vvi pn31 p-acp po12 n2? cc c-crq d vmb vvi pn31 p-acp dt n1, r-crq n1 cc vvi pn31 p-acp po32 d n2, d n1 vbz vvn p-acp ds j n1.
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I verily believe that is the predominant of every man good and bad, except in as far as it is mortified by Grace.
I verily believe that is the predominant of every man good and bad, except in as Far as it is mortified by Grace.
pns11 av-j vvb cst vbz dt j pp-f d n1 j cc j, c-acp p-acp c-acp av-j c-acp pn31 vbz vvn p-acp n1.
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O! the turnings and windings of the Heart upon it self, in all the most apparently direct Motions towards God and the good of men? What serpentine and crooked Circumgyrations,
OH! the turnings and windings of the Heart upon it self, in all the most apparently Direct Motions towards God and the good of men? What serpentine and crooked Circumgyrations,
uh dt n2-vvg cc n2-vvg pp-f dt n1 p-acp pn31 n1, p-acp d dt av-ds av-j j n2 p-acp np1 cc dt j pp-f n2? q-crq j cc j n2,
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and reflections are there in the Soul of man, when the outward Action and Expression seems most regular,
and reflections Are there in the Soul of man, when the outward Actium and Expression seems most regular,
cc n2 vbr a-acp p-acp dt n1 pp-f n1, c-crq dt j n1 cc n1 vvz av-ds j,
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and directed towards Gods Glory and others Edification? Whoever of you have any acquaintance with your own Spirits, cannot but know this,
and directed towards God's Glory and Others Edification? Whoever of you have any acquaintance with your own Spirits, cannot but know this,
cc vvn p-acp npg1 n1 cc ng2-jn n1? r-crq pp-f pn22 vhb d n1 p-acp po22 d n2, vmbx p-acp vvi d,
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and be ashamed and confounded at the very thought of it. Self-boasting;
and be ashamed and confounded At the very Thought of it. Self-boasting;
cc vbi j cc vvn p-acp dt j n1 pp-f pn31. j;
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1154
Self-complacency, selfseeking, all those being of Kin one to another, are insinuated into your best Notions,
Self-complacency, Self-seeking, all those being of Kin one to Another, Are insinuated into your best Notions,
n1, j, d d vbg pp-f n1 crd p-acp n-jn, vbr vvd p-acp po22 js n2,
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and in fect them with more Atheism before God, then the strongest pious Affection can instill of goodnesse into them.
and in fect them with more Atheism before God, then the Strongest pious Affection can instill of Goodness into them.
cc p-acp n1 pno32 p-acp dc n1 p-acp np1, cs dt js j n1 vmb vvi pp-f n1 p-acp pno32.
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How often will mens Actions and Expressions be outwa••ly cloathed with a habit of Condescendency and Self-denyal? And many may declaim with such Zeal and Vehemency against this evil,
How often will men's Actions and Expressions be outwa••ly clothed with a habit of Condescendency and Self-denial? And many may declaim with such Zeal and Vehemency against this evil,
uh-crq av vmb ng2 n2 cc n2 vbb av-j vvn p-acp dt n1 pp-f n1 cc n1? cc d vmb vvi p-acp d n1 cc n1 p-acp d n-jn,
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and yet Latet anguis: The Serpent is in the bosome, and his venome may be diffused into the Heart,
and yet Latet anguis: The Serpent is in the bosom, and his venom may be diffused into the Heart,
cc av fw-la fw-la: dt n1 vbz p-acp dt n1, cc po31 n1 vmb vbi vvn p-acp dt n1,
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and the poyson of Self-seeking and Self-boasting, may run thorow the Veines of humble like Carriage and Passionate Discourses for Self-denyal.
and the poison of Self-seeking and Self-boasting, may run thorough the veins of humble like Carriage and Passionate Discourses for Self-denial.
cc dt n1 pp-f j cc j, vmb vvi p-acp dt n2 pp-f j j n1 cc j n2 p-acp n1.
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1159
Oh that we could above all things, establish that Fundamental Principle of Christianity in our Hearts,
O that we could above all things, establish that Fundamental Principle of Christianity in our Hearts,
uh cst pns12 vmd p-acp d n2, vvb d j n1 pp-f np1 p-acp po12 n2,
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even as we would be his Disciples, truely and sincerely, and not in outward resemblance, to deny our selves, to renounce our selves and our lusts, to make a whole Resignation of our Love, Will, Glory and all to him, in whom to be lost, it is only truely to find our selves.
even as we would be his Disciples, truly and sincerely, and not in outward resemblance, to deny our selves, to renounce our selves and our Lustiest, to make a Whole Resignation of our Love, Will, Glory and all to him, in whom to be lost, it is only truly to find our selves.
av c-acp pns12 vmd vbi po31 n2, av-j cc av-j, cc xx p-acp j n1, pc-acp vvi po12 n2, pc-acp vvi po12 n2 cc po12 n2, pc-acp vvi dt j-jn n1 pp-f po12 n1, n1, n1 cc d p-acp pno31, p-acp ro-crq pc-acp vbi vvn, pn31 vbz av-j av-j pc-acp vvi po12 n2.
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But though man have this strange Self-idolizing Humour, and a Self-glorying Disposition, yet he is so poor and beggarly a Creature, that he hath not sufficient matter within himself, to give complacency to his Heart;
But though man have this strange Self-idolizing Humour, and a Self-glorying Disposition, yet he is so poor and beggarly a Creature, that he hath not sufficient matter within himself, to give complacency to his Heart;
cc-acp cs n1 vhb d j j n1, cc dt j n1, av pns31 vbz av j cc j dt n1, cst pns31 vhz xx j n1 p-acp px31, pc-acp vvi n1 p-acp po31 n1;
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therefore he must borrow from all external things;
Therefore he must borrow from all external things;
av pns31 vmb vvi p-acp d j n2;
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1163
And when there is any kind of Propriety in, or Title to them, then he Glories in himself for them,
And when there is any kind of Propriety in, or Title to them, then he Glories in himself for them,
cc c-crq pc-acp vbz d n1 pp-f n1 p-acp, cc n1 p-acp pno32, cs pns31 vvz p-acp px31 p-acp pno32,
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as if they were truely in himself. We are Creatures by Nature most indigent, yet most proud, which is unnatural.
as if they were truly in himself. We Are Creatures by Nature most indigent, yet most proud, which is unnatural.
c-acp cs pns32 vbdr av-j p-acp px31. pns12 vbr n2 p-acp n1 av-ds j, av av-ds j, r-crq vbz j.
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1165
No man is satisfied within himself (except the Good man, Prov. 14. 14.) but he goes abroad to seek it at the Door of every Creature;
No man is satisfied within himself (except the Good man, Curae 14. 14.) but he Goes abroad to seek it At the Door of every Creature;
dx n1 vbz vvn p-acp px31 (c-acp dt j n1, np1 crd crd) cc-acp pns31 vvz av pc-acp vvi pn31 p-acp dt n1 pp-f d n1;
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1166
And when there are some Plumes or Feathers borrowed from other Birds, like that foolish Bird in the Fable, we begin to raise our Crists and boast our selves,
And when there Are Some Plumes or Feathers borrowed from other Birds, like that foolish Bird in the Fable, we begin to raise our Crists and boast our selves,
cc c-crq pc-acp vbr d n2 cc n2 vvn p-acp j-jn n2, av-j d j n1 p-acp dt n1, pns12 vvb pc-acp vvi po12 npg1 cc vvb po12 n2,
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as if we had all these of our own, and were beholden to none.
as if we had all these of our own, and were beholden to none.
c-acp cs pns12 vhd d d pp-f po12 d, cc vbdr vvi p-acp pix.
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But as things that are truely our own, will not be sufficient to feed this Flame of Gloriation, without the accession of outward things:
But as things that Are truly our own, will not be sufficient to feed this Flame of Gloriation, without the accession of outward things:
cc-acp c-acp n2 cst vbr av-j po12 d, vmb xx vbi j pc-acp vvi d n1 pp-f n1, p-acp dt n1 pp-f j n2:
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So present things and the present time will not afford Aliment enough or Fewel for this Humour, without the addition of the morrow.
So present things and the present time will not afford Aliment enough or Fuel for this Humour, without the addition of the morrow.
av j n2 cc dt j n1 vmb xx vvi np1 av-d cc n1 p-acp d n1, p-acp dt n1 pp-f dt n1.
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1170
Boast not thy self of to morrow. Boast not thy self of to morrow.
vvb xx po21 n1 pp-f p-acp n1.
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1171
No mans present possession satisfies him, without the addition of hope and expectation for the future.
No men present possession Satisfies him, without the addition of hope and expectation for the future.
av-dx n2 j n1 vvz pno31, p-acp dt n1 pp-f n1 cc n1 p-acp dt j-jn.
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And herein the poverty of mans Spirit appears, and the emptinesse of all things we enjoy here, that our present Revenue,
And herein the poverty of men Spirit appears, and the emptiness of all things we enjoy Here, that our present Revenue,
cc av dt n1 pp-f ng1 n1 vvz, cc dt n1 pp-f d n2 pns12 vvb av, cst po12 j n1,
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as it were, will not content the Heart:
as it were, will not content the Heart:
c-acp pn31 vbdr, vmb xx vvi dt n1:
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1174
The present Possession fills not up the Vacuities of the Heart, without the supply of our imaginations, by taking so much in upon the head of the morrow, to speak so:
The present Possession fills not up the Vacuities of the Heart, without the supply of our Imaginations, by taking so much in upon the head of the morrow, to speak so:
dt j n1 vvz xx a-acp dt n2 pp-f dt n1, p-acp dt n1 pp-f po12 n2, p-acp vvg av av-d p-acp p-acp dt n1 pp-f dt n1, pc-acp vvi av:
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1175
As one Prodigal and Riotous Waster, who cannot be served with his yearly incomes, but takes so much on upon his Estate, upon the next years income,
As one Prodigal and Riotous Waster, who cannot be served with his yearly incomes, but Takes so much on upon his Estate, upon the next Years income,
c-acp crd j-jn cc j n1, r-crq vmbx vbi vvn p-acp po31 j n2, cc-acp vvz av av-d p-acp p-acp po31 n1, p-acp dt ord n2 n1,
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1176
before it come, begines to spend upon it, before it come it self, and then when it comes it cannot suffice it self;
before it come, begins to spend upon it, before it come it self, and then when it comes it cannot suffice it self;
c-acp pn31 vvb, vvz pc-acp vvi p-acp pn31, c-acp pn31 vvb pn31 n1, cc av c-crq pn31 vvz pn31 vmbx vvi pn31 n1;
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1177
So the insatiable and indigent Heart of man cannot subsist and feed its Joy in Complacency upon the whole World, it it were presently in its possession, without some accession of hopes and expectations for the time to come.
So the insatiable and indigent Heart of man cannot subsist and feed its Joy in Complacency upon the Whole World, it it were presently in its possession, without Some accession of hope's and Expectations for the time to come.
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Therefore the Soul, as it were, Anticipats and Forestals the morrow, and borrows so much present Joy and Boasting upon the head of it, which when it comes it self, perhaps it will not fill the hand of the Reaper, let be pay for that Debt of Gloriation that was taken on upon its name,
Therefore the Soul, as it were, Anticipats and Forestals the morrow, and borrows so much present Joy and Boasting upon the head of it, which when it comes it self, perhaps it will not fill the hand of the Reaper, let be pay for that Debt of Gloriation that was taken on upon its name,
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or compense the expectation was in it.
or compense the expectation was in it.
cc vvi dt n1 vbds p-acp pn31.
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See Job. 11. 18, 20. and 8. 13. Hope is like a mans house to him,
See Job. 11. 18, 20. and 8. 13. Hope is like a men house to him,
n1 np1. crd crd, crd cc crd crd n1 vbz av-j dt ng1 n1 p-acp pno31,
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but to many it is no better then a Spidders Web, We have then a clear Demonstration of the madnesse and folly of men, who hang so much upon things without,
but to many it is no better then a Spidders Web, We have then a clear Demonstration of the madness and folly of men, who hang so much upon things without,
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1182
and suffer themselves to be Moulded and Modelled in their Affections, according to the variety of external Accidents;
and suffer themselves to be Moulded and Modeled in their Affections, according to the variety of external Accidents;
cc vvi px32 pc-acp vbi vvn cc vvn p-acp po32 n2, vvg p-acp dt n1 pp-f j n2;
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1183
Frst of all, consider the independence of all things upon us and our choice, there is nothing more unreasonable,
First of all, Consider the independence of all things upon us and our choice, there is nothing more unreasonable,
av pp-f d, vvb dt n1 pp-f d n2 p-acp pno12 cc po12 n1, a-acp vbz pix av-dc j,
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then to stirre our passions upon that which falls not under our deliberation, as the most part of things to come are:
then to stir our passion upon that which falls not under our deliberation, as the most part of things to come Are:
av pc-acp vvi po12 n2 p-acp d r-crq vvz xx p-acp po12 n1, c-acp dt av-ds n1 pp-f n2 pc-acp vvi vbr:
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1185
What shall be to morrow, what shall come of my Estate, of my places, what event my Projects and Designes shall have, this is not in my hand;
What shall be to morrow, what shall come of my Estate, of my places, what event my Projects and Designs shall have, this is not in my hand;
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1186
These depends upon other mens Wills, Purposes and Actions, which are not in my power;
These depends upon other men's Wills, Purposes and Actions, which Are not in my power;
d vvz p-acp j-jn ng2 n2, n2 cc n2, r-crq vbr xx p-acp po11 n1;
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1187
And therefore, either to Boast or Glory upon that which depends upon the concurrance of so many Causes Unsubordinat to me,
And Therefore, either to Boast or Glory upon that which depends upon the concurrence of so many Causes Unsubordinat to me,
cc av, av-d pc-acp vvi cc n1 p-acp d r-crq vvz p-acp dt n1 pp-f av d n2 j p-acp pno11,
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1188
or to be vexed and disquieted upon the fore Apprehension of that which is not in my hand to prevent, it is not only Irreligious,
or to be vexed and disquieted upon the before Apprehension of that which is not in my hand to prevent, it is not only Irreligious,
cc pc-acp vbi vvn cc vvn p-acp dt a-acp n1 pp-f d r-crq vbz xx p-acp po11 n1 pc-acp vvi, pn31 vbz xx av-j j,
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as contrary to our Saviouts Command, Matth. 6. But unreasonable also, as that which even Nature condemns:
as contrary to our Saviouts Command, Matthew 6. But unreasonable also, as that which even Nature condemns:
c-acp j-jn p-acp po12 n2 vvi, np1 crd p-acp j av, c-acp d r-crq av n1 vvz:
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1190
Take not thought for to morrow, and so by consequent, Boast not of to morrow. Take not Thought for to morrow, and so by consequent, Boast not of to morrow.
vvb xx vvn p-acp p-acp n1, cc av p-acp j, vvb xx a-acp p-acp n1.
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1191
And there's one Argument from the vanity of such Affections, Thou canst not make one hair black,
And there's one Argument from the vanity of such Affections, Thou Canst not make one hair black,
cc pc-acp|vbz pi n1 p-acp dt n1 pp-f d n2, pns21 vm2 xx vvi crd n1 j-jn,
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1192
nor add one cubit to thy stature, &c. To what purpose then, are either these Vexations or Gloriations, which cannot prevent evil,nor add one cubit to thy stature, etc. To what purpose then, Are either these Vexations or Gloriations, which cannot prevent evil,
ccx vvi pi n1 p-acp po21 n1, av p-acp r-crq n1 av, vbr d d n2 cc n2, r-crq vmbx vvi j-jn,
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1193
nor procure good? Why should our Affections depend upon others Motions? This makes a man the greatest Slave and Captive,
nor procure good? Why should our Affections depend upon Others Motions? This makes a man the greatest Slave and Captive,
ccx vvi j? q-crq vmd po12 n2 vvb p-acp ng2-jn n2? np1 vvz dt n1 dt js n1 cc n-jn,
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1194
so that he hath not the Dominion and Power of himself. But the vanity of such.
so that he hath not the Dominion and Power of himself. But the vanity of such.
av cst pns31 vhz xx dt n1 cc n1 pp-f px31. p-acp dt n1 pp-f d.
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1195
Affections is the more increased, if we consider that Supreme Eternal Will, by which all these things are Determined;
Affections is the more increased, if we Consider that Supreme Eternal Will, by which all these things Are Determined;
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1196
And therefore, it is in vain for Creatures to make themselves more miserable, or put themselves in a Fools Paradise, which will produce more misery after wards,
And Therefore, it is in vain for Creatures to make themselves more miserable, or put themselves in a Fools Paradise, which will produce more misery After wards,
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1197
and that for these things, which are bound up in that fatal Chain of his eternal purpose.
and that for these things, which Are bound up in that fatal Chain of his Eternal purpose.
cc cst p-acp d n2, r-crq vbr vvn a-acp p-acp d j vvb pp-f po31 j n1.
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1198
Then in the next place, the folly of men appears from the inconstancy of these things;
Then in the next place, the folly of men appears from the inconstancy of these things;
av p-acp dt ord n1, dt n1 pp-f n2 vvz p-acp dt n1 pp-f d n2;
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1199
there is such an infinite variety of the Accidents of Providence, that it is folly for a man to presume to boast of any thing,
there is such an infinite variety of the Accidents of Providence, that it is folly for a man to presume to boast of any thing,
pc-acp vbz d dt j n1 pp-f dt n2 pp-f n1, cst pn31 vbz n1 p-acp dt n1 pc-acp vvi pc-acp vvi pp-f d n1,
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or take Complacency in it, because many things fall between the Cup and the Lip, the Chalice and the Chin as the proverb is.
or take Complacency in it, Because many things fallen between the Cup and the Lip, the Chalice and the Chin as the proverb is.
cc vvb n1 p-acp pn31, c-acp d n2 vvb p-acp dt n1 cc dt n1, dt n1 cc dt n1 p-acp dt n1 vbz.
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1201
There is nothing certain, but that all things are uncertain, that all things are subject to perpetual Motion, Revolution and Change; To day a City; to morrow a Heap.
There is nothing certain, but that all things Are uncertain, that all things Are Subject to perpetual Motion, Revolution and Change; To day a city; to morrow a Heap.
pc-acp vbz pix j, cc-acp cst d n2 vbr j, cst d n2 vbr j-jn p-acp j n1, n1 cc n1; p-acp n1 dt n1; p-acp n1 dt n1.
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1202
And there is nothing between a great City and a Heap but one day; Nothing between a Man and no Man but one hour:
And there is nothing between a great city and a Heap but one day; Nothing between a Man and no Man but one hour:
cc pc-acp vbz pix p-acp dt j n1 cc dt n1 p-acp crd n1; pix p-acp dt n1 cc dx n1 cc-acp crd n1:
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1203
Our Life is subject to infinite Casualities: It may receive the Fatal Stroak from the meanest thing, and most unexpected;
Our Life is Subject to infinite Casualties: It may receive the Fatal Stroke from the Meanest thing, and most unexpected;
po12 n1 vbz j-jn p-acp j n2: pn31 vmb vvi dt j n1 p-acp dt js n1, cc av-ds j;
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1204
it is a Buble flotting upon the Water; For this World is a wattery Element, in continual Motion with Storms, and in these,
it is a Bubble flotting upon the Water; For this World is a wattery Element, in continual Motion with Storms, and in these,
pn31 vbz dt n1 vvg p-acp dt n1; c-acp d n1 vbz dt n1 n1, p-acp j n1 p-acp n2, cc p-acp d,
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1205
so many poor dying Creatures rise up, and swime and float a while, and are tossed up and down by the Wind and Vave,
so many poor dying Creatures rise up, and swim and float a while, and Are tossed up and down by the Wind and Vave,
av d j j-vvg n2 vvb a-acp, cc vvi cc vvi dt n1, cc vbr vvn a-acp cc a-acp p-acp dt n1 cc vvi,
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1206
and the least puff of Wind, or drop of Rain sends it back to its own Element:
and the least puff of Wind, or drop of Rain sends it back to its own Element:
cc dt ds n1 pp-f n1, cc n1 pp-f n1 vvz pn31 av p-acp po31 d n1:
(12) sermon (DIV2)
49
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1207
We are a Vapour appearing for a very little time, a Creature of no solidity, a Dream, a Shadow and appearance of something;
We Are a Vapour appearing for a very little time, a Creature of no solidity, a Dream, a Shadow and appearance of something;
pns12 vbr dt n1 vvg p-acp dt j j n1, dt n1 pp-f dx n1, dt n1, dt n1 cc n1 pp-f pi;
(12) sermon (DIV2)
49
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1208
And this Dream, or Apparition is but for a little t•me, and then it evanisheth, not so much into nothing,
And this Dream, or Apparition is but for a little t•me, and then it evanisheth, not so much into nothing,
cc d n1, cc n1 vbz p-acp p-acp dt j n1, cc av pn31 vvz, xx av av-d p-acp pix,
(12) sermon (DIV2)
49
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1209
for it was little distant from nothing before, but it disappears rather. All humane Affairs are like the Spaiks of a Wheel, in such a continual Circumgyration,
for it was little distant from nothing before, but it disappears rather. All humane Affairs Are like the Spaiks of a Wheel, in such a continual Circumgyration,
c-acp pn31 vbds j j p-acp pix p-acp, cc-acp pn31 vvz av-c. av-d j n2 vbr av-j dt n2 pp-f dt n1, p-acp d dt j n1,
(12) sermon (DIV2)
49
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1210
as a Captive King who was drawing Sesostris Chariot, said, when he was looking often behind him, the King of Aegypt Sesostris demanded,
as a Captive King who was drawing Sesostris Chariot, said, when he was looking often behind him, the King of Egypt Sesostris demanded,
c-acp dt j-jn n1 r-crq vbds vvg np1 n1, vvd, c-crq pns31 vbds vvg av p-acp pno31, dt n1 pp-f np1 np1 vvd,
(12) sermon (DIV2)
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1211
for what end did he look so often about him;
for what end did he look so often about him;
p-acp r-crq n1 vdd pns31 vvi av av p-acp pno31;
(12) sermon (DIV2)
49
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1212
Sayes he, I am looking to the Wheel, musing upon the Vicissitudes and Permutations of it,
Says he, I am looking to the Wheel, musing upon the Vicissitudes and Permutations of it,
vvz pns31, pns11 vbm vvg p-acp dt n1, vvg p-acp dt n2 cc n2 pp-f pn31,
(12) sermon (DIV2)
49
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1213
how the highest parts are instantly lowest; And this word repressed the Kings vain Glory.
how the highest parts Are instantly lowest; And this word repressed the Kings vain Glory.
c-crq dt js n2 vbr av-jn js; cc d n1 vvd dt n2 j n1.
(12) sermon (DIV2)
49
Page 94
1214
Now in this constant Wheeling of outward things, which is the Soul, that enjoyes true quiet and peace? Even that Soul, that is fixed,
Now in this constant Wheeling of outward things, which is the Soul, that enjoys true quiet and peace? Even that Soul, that is fixed,
av p-acp d j j-vvg pp-f j n2, r-crq vbz dt n1, cst vvz j n-jn cc n1? j d n1, cst vbz vvn,
(12) sermon (DIV2)
49
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1215
as it were in the Center, upon God, that hath its abode in him:
as it were in the Centre, upon God, that hath its Abided in him:
c-acp pn31 vbdr p-acp dt n1, p-acp np1, cst vhz po31 n1 p-acp pno31:
(12) sermon (DIV2)
49
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1216
Though the parts without be in a continual violent Motion, yet the Center of the Wheel is at much peace, is not vioiently turned,
Though the parts without be in a continual violent Motion, yet the Centre of the Wheel is At much peace, is not vioiently turned,
cs dt n2 p-acp vbi p-acp dt j j n1, av dt n1 pp-f dt n1 vbz p-acp d n1, vbz xx av-j vvn,
(12) sermon (DIV2)
49
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1217
but gently complyes to the changes of the other.
but gently complies to the changes of the other.
cc-acp av-j vvz p-acp dt n2 pp-f dt j-jn.
(12) sermon (DIV2)
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1218
And then consider the madnesse of this, Thou knowest not, &c. There are two Reasons in the things themselves, Inconstancy, and Independency on us;
And then Consider the madness of this, Thou Knowest not, etc. There Are two Reasons in the things themselves, Inconstancy, and Independency on us;
cc av vvb dt n1 pp-f d, pns21 vv2 xx, av pc-acp vbr crd n2 p-acp dt n2 px32, n1, cc n1 p-acp pno12;
(12) sermon (DIV2)
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1219
But this is al• pressing as any, our ignorance of them:
But this is al• pressing as any, our ignorance of them:
cc-acp d vbz n1 vvg p-acp d, po12 n1 pp-f pno32:
(12) sermon (DIV2)
49
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1220
They are wholly in the dark to us, as it were, in the lower parts of the Earth.
They Are wholly in the dark to us, as it were, in the lower parts of the Earth.
pns32 vbr av-jn p-acp dt j p-acp pno12, c-acp pn31 vbdr, p-acp dt jc n2 pp-f dt n1.
(12) sermon (DIV2)
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1221
As there is no more in our power, but the present hour, for to yester-day we are dead already,
As there is no more in our power, but the present hour, for to yesterday we Are dead already,
p-acp pc-acp vbz dx dc p-acp po12 n1, cc-acp dt j n1, c-acp p-acp av-an pns12 vbr j av,
(12) sermon (DIV2)
49
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1222
for it is past and cannot return, it is as it were buried in the Grave of Oblivion:
for it is past and cannot return, it is as it were buried in the Grave of Oblivion:
c-acp pn31 vbz j cc vmbx vvi, pn31 vbz c-acp pn31 vbdr vvn p-acp dt j pp-f n1:
(12) sermon (DIV2)
49
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1223
And to morrow, we are not yet born, for it is not come to the Light,
And to morrow, we Are not yet born, for it is not come to the Light,
cc p-acp n1, pns12 vbr xx av vvn, c-acp pn31 vbz xx vvn p-acp dt n1,
(12) sermon (DIV2)
49
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1224
and we know not if ever it will come; So there is no more in our knowledge, but the present hour.
and we know not if ever it will come; So there is no more in our knowledge, but the present hour.
cc pns12 vvb xx cs av pn31 vmb vvi; av a-acp vbz dx dc p-acp po12 n1, cc-acp dt j n1.
(12) sermon (DIV2)
49
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1225
The time past, though we remember it, yet it is without our practical knowledge, it admits of no Reformation by it:
The time past, though we Remember it, yet it is without our practical knowledge, it admits of no Reformation by it:
dt n1 j, cs pns12 vvb pn31, av pn31 vbz p-acp po12 j n1, pn31 vvz pp-f dx n1 p-acp pn31:
(12) sermon (DIV2)
49
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1226
And the time to come, it is not born to us, and its all one as if we were not born to it.
And the time to come, it is not born to us, and its all one as if we were not born to it.
cc dt n1 pc-acp vvi, pn31 vbz xx vvn p-acp pno12, cc po31 d pi c-acp cs pns12 vbdr xx vvn p-acp pn31.
(12) sermon (DIV2)
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1227
And indeed in the Lords disposing of all Affairs under the Sun, after this Method, there is infinite Wisdom and Goodnesse both,
And indeed in the lords disposing of all Affairs under the Sun, After this Method, there is infinite Wisdom and goodness both,
cc av p-acp dt n2 vvg pp-f d n2 p-acp dt n1, p-acp d n1, pc-acp vbz j n1 cc n1 av-d,
(12) sermon (DIV2)
49
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1228
though at the first view, men would think it better, that all things went on after an uniform manner;
though At the First view, men would think it better, that all things went on After an uniform manner;
cs p-acp dt ord n1, n2 vmd vvi pn31 av-jc, cst d n2 vvd a-acp p-acp dt j n1;
(12) sermon (DIV2)
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1229
And that men knew what were to befal them;
And that men knew what were to befall them;
cc d n2 vvd r-crq vbdr pc-acp vvi pno32;
(12) sermon (DIV2)
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1230
Yet I say, God hath herein provided for his own Glory and the Good of men:
Yet I say, God hath herein provided for his own Glory and the Good of men:
av pns11 vvb, np1 vhz av vvn p-acp po31 d n1 cc dt j pp-f n2:
(12) sermon (DIV2)
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1231
His own Glory, while he hath reserved to himself, the absolute Dominion, and perfect knowledge of his Works,
His own Glory, while he hath reserved to himself, the absolute Dominion, and perfect knowledge of his Works,
po31 d n1, cs pns31 vhz vvn p-acp px31, dt j n1, cc j n1 pp-f png31 vvz,
(12) sermon (DIV2)
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1232
and exercises them in so great variety, that they may be seen to proceed from him;
and exercises them in so great variety, that they may be seen to proceed from him;
cc n2 pno32 p-acp av j n1, cst pns32 vmb vbi vvn pc-acp vvi p-acp pno31;
(12) sermon (DIV2)
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1233
And for our good, for what place were there for the exercise of many Christian Vertues and Graces,
And for our good, for what place were there for the exercise of many Christian Virtues and Graces,
cc p-acp po12 j, p-acp r-crq n1 vbdr a-acp p-acp dt n1 pp-f d njp n2 cc n2,
(12) sermon (DIV2)
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1234
if it were not so? What place for Patience, if there were no crosse Dispensations? what place for Moderation,
if it were not so? What place for Patience, if there were no cross Dispensations? what place for Moderation,
cs pn31 vbdr xx av? q-crq n1 p-acp n1, cs pc-acp vbdr dx j n2? q-crq n1 p-acp n1,
(12) sermon (DIV2)
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1235
if there were no Prosperity? I• there were not such Variety and Vicissitude, how should the evennesse and constancy of the Spirit be known? Where should Contentment and Tranquillity of Mind have place? For it is a Calme in a Storm properly, not a Calm in a Calm, that is no Vertue.
if there were no Prosperity? I• there were not such Variety and Vicissitude, how should the evenness and constancy of the Spirit be known? Where should Contentment and Tranquillity of Mind have place? For it is a Cam in a Storm properly, not a Cam in a Cam, that is no Virtue.
cs pc-acp vbdr dx n1? n1 a-acp vbdr xx d n1 cc n1, q-crq vmd dt n1 cc n1 pp-f dt n1 vbb vvn? q-crq vmd n1 cc n1 pp-f n1 vhb n1? p-acp pn31 vbz dt j-jn p-acp dt n1 av-j, xx dt j-jn p-acp dt j-jn, cst vbz dx n1.
(12) sermon (DIV2)
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1236
If the several Accidents of Providence were foreseen by us, what a marvelous Perturbation and disorder would it make in our Duty? Who would do his Duty out of Conscience to Gods Command, to commit Events to him? Now there is the tryal of Obedience, to make us go by a way we know not, and Resigne our selves to All-seeing Providence, whose Eyes run too and fro throughout the earth.
If the several Accidents of Providence were foreseen by us, what a marvelous Perturbation and disorder would it make in our Duty? Who would do his Duty out of Conscience to God's Command, to commit Events to him? Now there is the trial of obedience, to make us go by a Way we know not, and Resign our selves to All-seeing Providence, whose Eyes run too and from throughout the earth.
cs dt j n2 pp-f n1 vbdr vvn p-acp pno12, r-crq dt j n1 cc n1 vmd pn31 vvi p-acp po12 n1? q-crq vmd vdi po31 n1 av pp-f n1 p-acp npg1 n1, pc-acp vvi n2 p-acp pno31? av a-acp vbz dt n1 pp-f n1, pc-acp vvi pno12 vvi p-acp dt n1 pns12 vvb xx, cc vvb po12 n2 p-acp j n1, rg-crq n2 vvb av cc av p-acp dt n1.
(12) sermon (DIV2)
49
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1237
Therefore, that no Grace may want matter and occasion of exercise, that no Vertue may die out,
Therefore, that no Grace may want matter and occasion of exercise, that no Virtue may die out,
av, cst dx n1 vmb vvi n1 cc n1 pp-f n1, cst dx n1 vmb vvi av,
(12) sermon (DIV2)
49
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1238
for want of Fewel, or rust for lack of Exercise, God hath thus Ordered and Disposed the World.
for want of Fuel, or rust for lack of Exercise, God hath thus Ordered and Disposed the World.
p-acp n1 pp-f n1, cc vvi p-acp n1 pp-f n1, np1 vhz av vvn cc j-vvn dt n1.
(12) sermon (DIV2)
49
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1239
There is no Condition, no Posture of Affairs, in which he hath not left a fair Opportunity,
There is no Condition, no Posture of Affairs, in which he hath not left a fair Opportunity,
pc-acp vbz dx n1, dx n1 pp-f n2, p-acp r-crq pns31 vhz xx vvn dt j n1,
(12) sermon (DIV2)
49
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1240
for the exercising of some Grace:
for the exercising of Some Grace:
p-acp dt vvg pp-f d n1:
(12) sermon (DIV2)
49
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1241
Hath he shut up and precluded the Acting of one or many through Affliction, then surely he hath opened a wide Door,
Hath he shut up and precluded the Acting of one or many through Affliction, then surely he hath opened a wide Door,
vhz pns31 vvn a-acp cc vvn dt vvg pp-f crd cc d p-acp n1, av av-j pns31 vhz vvn dt j n1,
(12) sermon (DIV2)
49
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1242
and given large matter for Self denyal, Humility, Patience, Moderation; And these are als precious, as any that look fairest.
and given large matter for Self denial, Humility, Patience, Moderation; And these Are also precious, as any that look Fairest.
cc vvn j n1 p-acp n1 n1, n1, n1, n1; cc d vbr av j, c-acp d cst vvb js.
(12) sermon (DIV2)
49
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1243
In a word, I think the very Frame and Method of the disposing of this Material World, speaks aloud to this purpose.
In a word, I think the very Frame and Method of the disposing of this Material World, speaks aloud to this purpose.
p-acp dt n1, pns11 vvb dt j n1 cc n1 pp-f dt n-vvg pp-f d j-jn n1, vvz av p-acp d n1.
(12) sermon (DIV2)
49
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1244
You see, when you look below, there is nothing seen but the outside of the Earth, the very Surface of it only appears,
You see, when you look below, there is nothing seen but the outside of the Earth, the very Surface of it only appears,
pn22 vvb, c-crq pn22 vvb a-acp, pc-acp vbz pix vvn p-acp dt n1-an pp-f dt n1, dt j n1 pp-f pn31 av-j vvz,
(12) sermon (DIV2)
49
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1245
and there your sight is terminated;
and there your sighed is terminated;
cc a-acp po22 n1 vbz vvn;
(12) sermon (DIV2)
49
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1246
But look above, and there is no termination, no bounding of the Sight, there are infinite spaces, all are Transparant and Clear without and within.
But look above, and there is no termination, no bounding of the Sighed, there Are infinite spaces, all Are Transparent and Clear without and within.
cc-acp vvb a-acp, cc pc-acp vbz dx n1, av-dx vvg pp-f dt n1, pc-acp vbr j n2, d vbr j cc j p-acp cc a-acp.
(12) sermon (DIV2)
49
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1247
Now what may this represent unto us:
Now what may this represent unto us:
av q-crq vmb d vvi p-acp pno12:
(12) sermon (DIV2)
49
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1248
One sayes, it shews us that our Affections should be set upon things above, and not on things below, seeing below there is nothing but an outward appearance and Surface of things, the Glory and Beauty of the Earth is but skin deep;
One Says, it shows us that our Affections should be Set upon things above, and not on things below, seeing below there is nothing but an outward appearance and Surface of things, the Glory and Beauty of the Earth is but skin deep;
pi vvz, pn31 vvz pno12 cst po12 n2 vmd vbi vvn p-acp n2 a-acp, cc xx p-acp n2 a-acp, vvg a-acp pc-acp vbz pix p-acp dt j n1 cc n1 pp-f n2, dt n1 cc n1 pp-f dt n1 vbz p-acp n1 j-jn;
(12) sermon (DIV2)
49
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1249
But Heavenly things are alike throughout, all Transparent, nothing to set bounds to the Affections, they are infinite,
But Heavenly things Are alike throughout, all Transparent, nothing to Set bounds to the Affections, they Are infinite,
cc-acp j n2 vbr av-j a-acp, d j, pix pc-acp vvi n2 p-acp dt n2, pns32 vbr j,
(12) sermon (DIV2)
49
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1250
and you may enlarge infinitly towards them.
and you may enlarge infinitely towards them.
cc pn22 vmb vvi av-j p-acp pno32.
(12) sermon (DIV2)
49
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1251
I add this other Consideration, that God hath made all things in Time, Dark and Opake, like the Earth:
I add this other Consideration, that God hath made all things in Time, Dark and Opaque, like the Earth:
pns11 vvb d j-jn n1, cst np1 vhz vvn d n2 p-acp n1, j cc vvd, av-j dt n1:
(12) sermon (DIV2)
49
Page 96
1252
look to them, you see only the outside of them, the present hour, and what is beyond it, you know no more then you see, the Bowels of the Earth.
look to them, you see only the outside of them, the present hour, and what is beyond it, you know no more then you see, the Bowels of the Earth.
vvb p-acp pno32, pn22 vvb av-j dt n1-an pp-f pno32, dt j n1, cc r-crq vbz p-acp pn31, pn22 vvb av-dx av-dc cs pn22 vvb, dt n2 pp-f dt n1.
(12) sermon (DIV2)
49
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1253
But Eternity is both Transparent and Conspicuous throughout, and infinite too.
But Eternity is both Transparent and Conspicuous throughout, and infinite too.
p-acp n1 vbz d j cc j a-acp, cc j av.
(12) sermon (DIV2)
49
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1254
Therefore God hath made us blind to the one, that we should not set our heart,
Therefore God hath made us blind to the one, that we should not Set our heart,
av np1 vhz vvn pno12 j p-acp dt pi, cst pns12 vmd xx vvi po12 n1,
(12) sermon (DIV2)
49
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1255
nor terminat our eyes upon any thing here;
nor terminat our eyes upon any thing Here;
ccx fw-la po12 n2 p-acp d n1 av;
(12) sermon (DIV2)
49
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1256
But he hath opened and spread Eternity before us in the Scriptures, so that you may read and understand your Fortune, your everlasting Estate in it.
But he hath opened and spread Eternity before us in the Scriptures, so that you may read and understand your Fortune, your everlasting Estate in it.
cc-acp pns31 vhz vvn cc vvn n1 p-acp pno12 p-acp dt n2, av cst pn22 vmb vvi cc vvb po22 n1, po22 j n1 p-acp pn31.
(12) sermon (DIV2)
49
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1257
He hath shut up Temporal things and Sealed them, and wills us to live implicitly, and give him the Trust of them without anxious foresight;
He hath shut up Temporal things and Sealed them, and wills us to live implicitly, and give him the Trust of them without anxious foresight;
pns31 vhz vvn a-acp j n2 cc vvd pno32, cc vvz pno12 pc-acp vvi av-j, cc vvb pno31 dt n1 pp-f pno32 p-acp j n1;
(12) sermon (DIV2)
49
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1258
But Eternity he hath unvailed and opened unto us.
But Eternity he hath Unveiled and opened unto us.
cc-acp n1 pns31 vhz vvn cc vvn p-acp pno12.
(12) sermon (DIV2)
49
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1259
Certain it is, that no man till he be fully possessed of God, who is an All-sufficient Good, Psal. 4. Can find any satisfaction, in any present Enjoyment without the addition of some hope for the future.
Certain it is, that no man till he be Fully possessed of God, who is an All-sufficient Good, Psalm 4. Can find any satisfaction, in any present Enjoyment without the addition of Some hope for the future.
j pn31 vbz, cst dx n1 c-acp pns31 vbb av-j vvn pp-f np1, r-crq vbz dt j j, np1 crd vmb vvi d n1, p-acp d j n1 p-acp dt n1 pp-f d n1 p-acp dt j-jn.
(12) sermon (DIV2)
49
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1260
Great things without it will not content;
Great things without it will not content;
j n2 p-acp pn31 vmb xx j;
(12) sermon (DIV2)
49
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1261
for what is it all to a man, if he have no assurance for the time to come,
for what is it all to a man, if he have no assurance for the time to come,
p-acp r-crq vbz pn31 d p-acp dt n1, cs pns31 vhb dx n1 p-acp dt n1 pc-acp vvi,
(12) sermon (DIV2)
49
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1262
and mean things with it, will content:
and mean things with it, will content:
cc j n2 p-acp pn31, vmb vvi:
(12) sermon (DIV2)
49
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1263
Great things with little hope and expectation, fill with more Vexation instead of Joy, and the greater they be, this is the more increased.
Great things with little hope and expectation, fill with more Vexation instead of Joy, and the greater they be, this is the more increased.
j n2 p-acp j n1 cc n1, vvb p-acp dc n1 av pp-f n1, cc dt jc pns32 vbb, d vbz dt av-dc vvn.
(12) sermon (DIV2)
49
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1264
Again, mean and low things, with great hopes and large expectations will give more satisfaction.
Again, mean and low things, with great hope's and large Expectations will give more satisfaction.
av, vvb cc j n2, p-acp j n2 cc j n2 vmb vvi dc n1.
(12) sermon (DIV2)
49
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1265
Therefore, all mankind have a look toward the morrow, and labour to supply their present defects and wants with hope or confidence of that.
Therefore, all mankind have a look towards the morrow, and labour to supply their present defects and Wants with hope or confidence of that.
av, d n1 vhb dt n1 p-acp dt n1, cc n1 pc-acp vvi po32 j n2 cc n2 p-acp n1 cc n1 pp-f d.
(12) sermon (DIV2)
49
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1266
I would exhort you who would indeed have solid matter of Gloriation, and would not be befooled into a golden Dream of vain expectations of vain things, that ye would labour to fill up the Vacuities of present things, with that great Hope, the Hope of Salvation, which will be as an Helmet to keep your head safe in all difficulties, 1 Pet. 1. 3. Heb. 6. 18, 19. Rom. 5. 5. It is true, other mens expectations of Gain and Credit, and such things;I would exhort you who would indeed have solid matter of Gloriation, and would not be befooled into a golden Dream of vain Expectations of vain things, that you would labour to fill up the Vacuities of present things, with that great Hope, the Hope of Salvation, which will be as an Helmet to keep your head safe in all difficulties, 1 Pet. 1. 3. Hebrew 6. 18, 19. Rom. 5. 5. It is true, other men's Expectations of Gain and Credit, and such things;
pns11 vmd vvi pn22 r-crq vmd av vhi j n1 pp-f n1, cc vmd xx vbi vvn p-acp dt j n1 pp-f j n2 pp-f j n2, cst pn22 vmd vvi pc-acp vvi a-acp dt n2 pp-f j n2, p-acp cst j n1, dt n1 pp-f n1, r-crq vmb vbi p-acp dt n1 pc-acp vvi po22 n1 j p-acp d n2, crd np1 crd crd np1 crd crd, crd np1 crd crd pn31 vbz j, n-jn ng2 n2 pp-f n1 cc n1, cc d n2;
(12) sermon (DIV2)
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1267
Do in some measure, abait the torment and pain of present wants and indigencies:
Do in Some measure, abait the torment and pain of present Wants and Indigencies:
vdb p-acp d n1, vvb dt n1 cc n1 pp-f j n2 cc n2:
(12) sermon (DIV2)
49
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1268
But certain it is, that such hope is not so Soveraign a Cordial to the heart,
But certain it is, that such hope is not so Sovereign a Cordial to the heart,
cc-acp j pn31 vbz, cst d n1 vbz xx av j-jn dt j p-acp dt n1,
(12) sermon (DIV2)
49
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1269
as to expell all grief, but leaves much vexation within:
as to expel all grief, but leaves much vexation within:
c-acp pc-acp vvi d n1, cc-acp vvz d n1 a-acp:
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49
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1270
But then also, the frequent disappointment of such projects and designs of Gain, Honour and Pleasure,
But then also, the frequent disappointment of such projects and designs of Gain, Honour and Pleasure,
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and the extreme unanswerablenesse of these to the Desires and Hopes of the Soul, even when attained, musts needs breed infinite more anxiety and vexation in the Spirit,
and the extreme unanswerableness of these to the Desires and Hope's of the Soul, even when attained, musts needs breed infinite more anxiety and vexation in the Spirit,
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then the hope of them could give of satisfaction;
then the hope of them could give of satisfaction;
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Yea, the more the expectation was, it cannot choose, but the greater shame and confusion must be.
Yea, the more the expectation was, it cannot choose, but the greater shame and confusion must be.
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Therefore, if you would have your Souls truely established, and not hanging upon the morrow uncertainly,
Therefore, if you would have your Souls truly established, and not hanging upon the morrow uncertainly,
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as the most part of men are, get a look beyond the morrow, unto that everlasting Day of Eternity, that hath no morrow after it;
as the most part of men Are, get a look beyond the morrow, unto that everlasting Day of Eternity, that hath no morrow After it;
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And see what foundation you can lay up for that time to come, as Paul bids Timothy counsel the Rich Men in the World, who thought their Riches and Revenues, their Offices and Dignities, a Foundation and VVell-spring of Contentment to them and their Children,And see what Foundation you can lay up for that time to come, as Paul bids Timothy counsel the Rich Men in the World, who Thought their Riches and Revenues, their Offices and Dignities, a Foundation and VVell-spring of Contentment to them and their Children,
cc vvb r-crq n1 pn22 vmb vvi a-acp p-acp d n1 pc-acp vvi, p-acp np1 vvz np1 n1 dt j n2 p-acp dt n1, r-crq vvd po32 n2 cc n2, po32 n2 cc n2, dt n1 cc n1 pp-f n1 p-acp pno32 cc po32 n2,
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and are ready to say with that man in the Parable, Soul take thy rest, thou hast enough laid up for many years.
and Are ready to say with that man in the Parable, Soul take thy rest, thou hast enough laid up for many Years.
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Charge them, (sayes he,) &c. 1 Tim. 6. 16, 17, 18, 19. O! a Charge worthy to be engraven on the Tables of our hearts;Charge them, (Says he,) etc. 1 Tim. 6. 16, 17, 18, 19. OH! a Charge worthy to be engraven on the Tables of our hearts;
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worthy to be written on the Ports of all Cities, and the Gates of all Palaces.
worthy to be written on the Ports of all Cities, and the Gates of all Palaces.
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You would all have a Foundation of lasting Joy, sayes he;
You would all have a Foundation of lasting Joy, Says he;
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But why seek you lasting Joy in fadeing things? And certain Joy in uncertain Riches,
But why seek you lasting Joy in fading things? And certain Joy in uncertain Riches,
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and solid Contentment in empty things, and not rather in the Living God, who is the inexhausted Spring of all Good things? Therefore,
and solid Contentment in empty things, and not rather in the Living God, who is the inexhausted Spring of all Good things? Therefore,
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if you would truely boast of to Morrow, or sing a solide Requiem to your own hearts;
if you would truly boast of to Morrow, or sing a solid Requiem to your own hearts;
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There is another Treasure to be laid up in store against the time to come; The Time only worthy to be called Time, that is Eternity;
There is Another Treasure to be laid up in store against the time to come; The Time only worthy to be called Time, that is Eternity;
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And that is, study to do good, and be rich in good Works, in VVorks of Piety, of Mercy, of Equity, of Sobriety.
And that is, study to do good, and be rich in good Works, in Works of Piety, of Mercy, of Equity, of Sobriety.
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This is a better Foundation for the Time to come;
This is a better Foundation for the Time to come;
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Or rather receive and embrace the Promise of eternal Life, made to such, that free and gracious promise of Life in the Gospel;
Or rather receive and embrace the Promise of Eternal Life, made to such, that free and gracious promise of Life in the Gospel;
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And so you may supply all the wants and indigencies of your present enjoyments, with the precious hope of eternal Life which cannot make ashamed.
And so you may supply all the Wants and Indigencies of your present enjoyments, with the precious hope of Eternal Life which cannot make ashamed.
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But what is the way that the most part of men take to mitigate and sweeten their present hardships? Even like that of the fools in the Parable, Luke 12. They either have something laid up for many years,
But what is the Way that the most part of men take to mitigate and sweeten their present hardships? Even like that of the Fools in the Parable, Lycia 12. They either have something laid up for many Years,
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or else their projects and designes reach to many years:
or Else their projects and designs reach to many Years:
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The truth is, they have more pleasure in the expectation of such things, nor in the real possession,
The truth is, they have more pleasure in the expectation of such things, nor in the real possession,
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but that pleasure is but imaginary either.
but that pleasure is but imaginary either.
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How many thoughts and designes are continually turning in the heart of man, how to be rich,
How many thoughts and designs Are continually turning in the heart of man, how to be rich,
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how to get greater gain, or more credit:
how to get greater gain, or more credit:
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Men build Castles in the Air, and fancy to themselves, as it were, new VVorlds of meer possible beings,
Men built Castles in the Air, and fancy to themselves, as it were, new VVorlds of mere possible beings,
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and in such an imployment of the heart, there is some poor deceiving of present sorrows,
and in such an employment of the heart, there is Some poor deceiving of present sorrows,
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but at length they recurre with greater violence.
but At length they recur with greater violence.
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Every man makes Romanses for himself, pretty fancies of his own Fortune, as if he had the disposing of it himself;
Every man makes Romans for himself, pretty fancies of his own Fortune, as if he had the disposing of it himself;
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He sits down, as it were, and writes an Almanack and Prognostication in his own secret thoughts,
He sits down, as it were, and writes an Almanac and Prognostication in his own secret thoughts,
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and designes his own Prosperity, Gain and Advantage, and Pleasures or Joyes;
and designs his own Prosperity, Gain and Advantage, and Pleasures or Joys;
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And when we have thus ranked our Hopes and Expectations, then we begin to take complacency in them,
And when we have thus ranked our Hope's and Expectations, then we begin to take complacency in them,
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and boast our selves in the confidence of them, as if there were not a Supream Lord who gives a Law to our Affairs,
and boast our selves in the confidence of them, as if there were not a Supreme Lord who gives a Law to our Affairs,
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als immediatly, as to the VVinds and Raines.
also immediately, as to the VVinds and Reins.
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Now that you may know the folly of this, Consider the Reason which is subjoyned, For thou knowest not what a day may bring forth.
Now that you may know the folly of this, Consider the Reason which is subjoined, For thou Knowest not what a day may bring forth.
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There is a concurrence of inconstancy in all things, and ignorance in us, which might be sufficient to check our folly of confident and presumptuous expectation from them, and gloriation in them:
There is a concurrence of inconstancy in all things, and ignorance in us, which might be sufficient to check our folly of confident and presumptuous expectation from them, and gloriation in them:
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So that whether we look about us to the things themselves, or within us to our selves, all things proclaim the folly and madnesse of that which the heart of man is set upon.
So that whither we look about us to the things themselves, or within us to our selves, all things proclaim the folly and madness of that which the heart of man is Set upon.
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And this double consideration the Apostle James opposes to the vain hopes and confident undertakings of men, Chap. 4. 13. &c, Which place is a perfect Commentary upon this Text:
And this double consideration the Apostle James opposes to the vain hope's and confident undertakings of men, Chap. 4. 13. etc., Which place is a perfect Commentary upon this Text:
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He brings in an instance of the resolutions and purposes of rich men, for the compassing of Gain by Merchandise, whereby you may understand all the several designes and plots of men, that are contrived and ordered,
He brings in an instance of the resolutions and Purposes of rich men, for the compassing of Gain by Merchandise, whereby you may understand all the several designs and plots of men, that Are contrived and ordered,
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and laid down in the hearts of men, either for more Gain, or more Glory, or more Pleasure and Ease.
and laid down in the hearts of men, either for more Gain, or more Glory, or more Pleasure and Ease.
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Now the Grand Evil that is here reproved, is not simply mens Care and Diligence in useing Lawful means for their accomodation in this life,
Now the Grand Evil that is Here reproved, is not simply men's Care and Diligence in using Lawful means for their accommodation in this life,
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or yet their Wise and Prudent foresight in ordering of their Affairs for attaining that end,
or yet their Wise and Prudent foresight in ordering of their Affairs for attaining that end,
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for both these are frequently recommended and commended by the VVise Man, Prov. 6. 6. and 24. 27. But here is the great Iniquity, that men in all these contrivings and actings, carry themselves as if they were absolute Independents, without consideration of the Soveraign Universal Dominion of God.
for both these Are frequently recommended and commended by the Wise Man, Curae 6. 6. and 24. 27. But Here is the great Iniquity, that men in all these contrivings and actings, carry themselves as if they were absolute Independents, without consideration of the Sovereign Universal Dominion of God.
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No man almost reflects upon that Glorious Being, which alone hath the Negative and Definitive Sentence in all the Motions and Affairs of the sons of men,
No man almost reflects upon that Glorious Being, which alone hath the Negative and Definitive Sentence in all the Motions and Affairs of the Sons of men,
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or considers, that it is not in man that walks, to direct his paths, that when all our thoughts and designs are Marshalled and Ordered,
or considers, that it is not in man that walks, to Direct his paths, that when all our thoughts and designs Are Marshaled and Ordered,
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and the compleatest preparation made for reaching our intended ends, that yet the way of man is not in himself;
and the compleatest preparation made for reaching our intended ends, that yet the Way of man is not in himself;
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That all these things are under a higher and more absolute Dominion of the most High God.
That all these things Are under a higher and more absolute Dominion of the most High God.
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VVhose heart doth that often sound unto? A mans heart deviseth his way, but the Lord directs his steps:
Whose heart does that often found unto? A men heart devises his Way, but the Lord directs his steps:
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And so is not bound by any rule to conform his Executions to our Intentions; For he works all according to the Counsel of his own VVill and not ours;
And so is not bound by any Rule to conform his Executions to our Intentions; For he works all according to the Counsel of his own VVill and not ours;
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And therefore no wonder that the product of our Actions do not answer our intentions and devices,
And Therefore no wonder that the product of our Actions do not answer our intentions and devices,
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because the Supream Rule and Measure of them is above our Power and without our Knowledge.
Because the Supreme Rule and Measure of them is above our Power and without our Knowledge.
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And therefore, though there were never so many devices in the heart of man, never so wisely or lawfully Contrived and Ordered;
And Therefore, though there were never so many devices in the heart of man, never so wisely or lawfully Contrived and Ordered;
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Though the Mine be never so well prepared, and all ready for the fireing of it:
Though the Mine be never so well prepared, and all ready for the firing of it:
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Yet the Counsel of the Lord, that shall stand, Prov. 19. 21. & 16, 9. That higher determination may blow up our best consultations or drown them,Yet the Counsel of the Lord, that shall stand, Curae 19. 21. & 16, 9. That higher determination may blow up our best Consultations or drown them,
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for mans goings is of the Lord, how then can a man understand his Paths, Prov. 20. 24. And yet the most part of men in all these things losse the remembrance of this fatal and invincible Subordination to God,
for men goings is of the Lord, how then can a man understand his Paths, Curae 20. 24. And yet the most part of men in all these things loss the remembrance of this fatal and invincible Subordination to God,
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and propose their own Affairs and Actions, as if themselves were to dispose of them;
and propose their own Affairs and Actions, as if themselves were to dispose of them;
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And when their own resolutions and projects seem probable, they begin to please themselves in them, in the fore-thought of what they will do,
And when their own resolutions and projects seem probable, they begin to please themselves in them, in the forethought of what they will do,
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or what they may have or enjoy to morrow afterward:
or what they may have or enjoy to morrow afterwards:
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There is a present secret Complacency and Gloriation, without any serious reminding the absolute dependence of all things upon the VVill of God,
There is a present secret Complacency and Gloriation, without any serious reminding the absolute dependence of all things upon the VVill of God,
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and their independence upon our Counsels, without fore-casting and often ruminating upon the perpetual fluctuation and constant inconstancy of humane Affairs,
and their independence upon our Counsels, without forecasting and often ruminating upon the perpetual fluctuation and constant inconstancy of humane Affairs,
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but as if we were the Supream Moderators in Heaven and Earth, so we Act and Transact our own businesse in a deep forgetfulnesse of him who sits in Heaven and laughs at all our Projects and Practices.
but as if we were the Supreme Moderators in Heaven and Earth, so we Act and Transact our own business in a deep forgetfulness of him who sits in Heaven and laughs At all our Projects and Practices.
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And therefore, the Holy Ghost would have this secret but serious thought to season all our other Purposes and Consultations, If the Lord will, &c. Whereas we ought to say and think this, it is scarce minded:
And Therefore, the Holy Ghost would have this secret but serious Thought to season all our other Purposes and Consultations, If the Lord will, etc. Whereas we ought to say and think this, it is scarce minded:
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And then we know not what shal be to Morrow, for our Life it self is a Vapour.
And then we know not what shall be to Morrow, for our Life it self is a Vapour.
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Herein is a strong Argument, you lay your designes for to Morrow, for a Year, for many Years, and yet ye know not, if ye shall be to Morrow.
Herein is a strong Argument, you lay your designs for to Morrow, for a Year, for many years, and yet you know not, if you shall be to Morrow.
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How many mens Projects are cast beyond that time that is measured out in Gods Counsel:
How many men's Projects Are cast beyond that time that is measured out in God's Counsel:
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And what a ridiculous thing must that be to him, if it be not done with submissive and humble dependence on him.
And what a ridiculous thing must that be to him, if it be not done with submissive and humble dependence on him.
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In a word, Time is with Child of innumerable things, conceived by the Eternal Counsel of God;
In a word, Time is with Child of innumerable things, conceived by the Eternal Counsel of God;
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Infinite and inconceiveably Various are these Conceptions which the Womb of Time shall at length bring forth to Light;
Infinite and inconceivably Various Are these Conceptions which the Womb of Time shall At length bring forth to Light;
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Every Day, every Hour, every Minute is travelling in pain, as it were, and is delivered of some one Birth or another,
Every Day, every Hour, every Minute is traveling in pain, as it were, and is Delivered of Some one Birth or Another,
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and no Creature can open its Womb sooner, or shut it longer then the appointed and prefixed Season;
and no Creature can open its Womb sooner, or shut it longer then the appointed and prefixed Season;
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There is no miscarying as to him whose Decrees do properly conceive them, t•ough to us they seem often Abortive.
There is no miscarrying as to him whose Decrees do properly conceive them, t•ough to us they seem often Abortive.
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Now joyn unto this to make the Allusion full, as long as they are carried in the Womb of Time, they are hid from all the World;
Now join unto this to make the Allusion full, as long as they Are carried in the Womb of Time, they Are hid from all the World;
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The Womb is a dark Lodging, and no Understanding nor Eye can pierce into it, to tell what is in it, till it break forth;
The Womb is a dark Lodging, and no Understanding nor Eye can pierce into it, to tell what is in it, till it break forth;
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And therefore, Children born are said to come to the Light:
And Therefore, Children born Are said to come to the Light:
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for till then, they are to us in a Cloud of darknesse, that we cannot tell what they are; So then;
for till then, they Are to us in a Cloud of darkness, that we cannot tell what they Are; So then;
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every Day, every Hour, every Moment is about to bring forth that which all the World is ignorant of, till they see it;
every Day, every Hour, every Moment is about to bring forth that which all the World is ignorant of, till they see it;
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And Oh that then they understood it. We know not whether the Morrows or next Hours Birth may be a proportioned Child,
And O that then they understood it. We know not whither the Morrows or next Hours Birth may be a proportioned Child,
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or a Monster, whether it will answer the Figure and Mould that is in our mind,
or a Monster, whither it will answer the Figure and Mould that is in our mind,
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or be mishapen and deformed to our Sense.
or be Misshapen and deformed to our Sense.
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Mans desires and designes may be said to conceive, for they form an inward Image and Idea within themselves, to which they labour to make the Product and Birth of Time conformable;
men Desires and designs may be said to conceive, for they from an inward Image and Idea within themselves, to which they labour to make the Product and Birth of Time conformable;
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And when it answers our preconceived form, then we rejoyce as for a Man-child.
And when it answers our preconceived from, then we rejoice as for a Manchild.
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But for the most part it is a Monster as to our Conception, it is an Aberration from our Rule;
But for the most part it is a Monster as to our Conception, it is an Aberration from our Rule;
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It is either mutilate and defective of what we desire, or superfluous or deformed, which turns our expectation into vexation, and our boasting into lamentation.
It is either mutilate and defective of what we desire, or superfluous or deformed, which turns our expectation into vexation, and our boasting into lamentation.
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But the truth is, Time brings forth no Monsters as to the Lords Decrees, which are the only just measures of all things:
But the truth is, Time brings forth no Monsters as to the lords Decrees, which Are the only just measures of all things:
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It may be said of every thing under the Sun, as David speaks of himself in the Womb;
It may be said of every thing under the Sun, as David speaks of himself in the Womb;
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My substance was not hid from thee, when I was made in secret and curiously formed in the lowest parts of the Earth, &c. Psal. 139. 15. His Eyes see all their substance:My substance was not hid from thee, when I was made in secret and curiously formed in the lowest parts of the Earth, etc. Psalm 139. 15. His Eyes see all their substance:
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Yet being imperfect and in his everlasting Book all their Members are written;
Yet being imperfect and in his everlasting Book all their Members Are written;
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The Portraicture of every thing is drawn there to the Life, and these in continuance are fashioned, just as they were written and drawn,
The Portraiture of every thing is drawn there to the Life, and these in Continuance Are fashioned, just as they were written and drawn,
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and so they exactly correspond to his pre-conception of them, whatever deformity they may have as to us,
and so they exactly correspond to his preconception of them, whatever deformity they may have as to us,
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yet they are perfect Works and beautiful to him.
yet they Are perfect Works and beautiful to him.
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SERMON VIII. Isaiah 1. 10, 11. &c. Hear the Word of the Lord ye Rulers of Sodom, give ear unto the Word of the Lord ye People of Gomorrah.
SERMON VIII. Isaiah 1. 10, 11. etc. Hear the Word of the Lord you Rulers of Sodom, give ear unto the Word of the Lord you People of Gomorrah.
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IT is strange to think what Mercy is mixed with the most Wrath-like Stroaks and Threatnings;
IT is strange to think what Mercy is mixed with the most Wrath-like Strokes and Threatenings;
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There is no Prophet whose Office and Commission is only for Judgment: Nay to speak the truth, it is Mercy that premises Threatnings.
There is no Prophet whose Office and Commission is only for Judgement: Nay to speak the truth, it is Mercy that premises Threatenings.
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The entering of the Law both in the Commands and Curses, is to make sin abound that Grace may superabound;
The entering of the Law both in the Commands and Curses, is to make since abound that Grace may superabound;
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So that both Rods and Threatnings are the Messengers of Jesus Christ to bring sinners to him for Salvation:
So that both Rods and Threatenings Are the Messengers of jesus christ to bring Sinners to him for Salvation:
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Every thing should be measured and named by its end; So, call Threatnings Promises, call Rods and Judgements Mercies;
Every thing should be measured and nam by its end; So, call Threatenings Promises, call Rods and Judgments mercies;
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1366
Name all good, and good to you, if so be ye understand the purpose of God in these.
Name all good, and good to you, if so be you understand the purpose of God in these.
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The shortest Preaching in the Bible useth to expresse it self what it means, though it be never so terrible.
The Shortest Preaching in the bible uses to express it self what it means, though it be never so terrible.
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This is a sad and lamentable beginning of a Prophets Ministery; The first word is to the Heavens and to the Earth.
This is a sad and lamentable beginning of a prophets Ministry; The First word is to the Heavens and to the Earth.
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A weighty and horrible regrate of this People, as if none of them were to hear,
A weighty and horrible regrate of this People, as if none of them were to hear,
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as if the Earth could be more easily affected then they.
as if the Earth could be more Easily affected then they.
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The Creatures are taken witnesses by God of their ingratitude, and then who shall speak for them:
The Creatures Are taken Witnesses by God of their ingratitude, and then who shall speak for them:
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If Heaven and Earth be against them, who shall speak good of them? Will their own Conscience? No certainly, it will in the day of Witnessing and Judging precipitate its sentence,
If Heaven and Earth be against them, who shall speak good of them? Will their own Conscience? No Certainly, it will in the day of Witnessing and Judging precipitate its sentence,
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and spare the Judge the labour of probation;
and spare the Judge the labour of probation;
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A mans enemy shall be within his own house, though now your Consciences agree with you:
A men enemy shall be within his own house, though now your Consciences agree with you:
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Nay, why doth the Lord speak to them? Because the People consider not, because Consciences have given over speaking to them;
Nay, why does the Lord speak to them? Because the People Consider not, Because Consciences have given over speaking to them;
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Therefore the Lord directs his Word to the dumb Earth: Yet how gracious is he, as to direct a second word even to the People, though a sad word.
Therefore the Lord directs his Word to the dumb Earth: Yet how gracious is he, as to Direct a second word even to the People, though a sad word.
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I• is a complaint of iniquity and backsliding, and such as cannot be uttered: Yet it is Mercy to challenge them, yea, to chasten them.
I• is a complaint of iniquity and backsliding, and such as cannot be uttered: Yet it is Mercy to challenge them, yea, to chasten them.
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If the Lord would threaten a man with pure and unmixed Judgements, if he would frame a threatning of a Rod of pure Justice, I think it should be this, I will no more reprove thee, nor chasten thee;
If the Lord would threaten a man with pure and unmixed Judgments, if he would frame a threatening of a Rod of pure justice, I think it should be this, I will no more reprove thee, nor chasten thee;
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And he is not far from it, when he sayes, why shall ye be stricken any more, &c. vers. 5. As if he would say, it is in vain now to send a Rod, ye receive no correction;
And he is not Far from it, when he Says, why shall you be stricken any more, etc. vers. 5. As if he would say, it is in vain now to send a Rod, you receive no correction;
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I sent the Rod that it might open your hearts and eares to the Word,
I sent the Rod that it might open your hearts and ears to the Word,
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and seal your instruction, but to what purpose is it? Ye grow worse and worse:
and seal your instruction, but to what purpose is it? You grow Worse and Worse:
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1382
Well, the Prophet campares here Sin and Judgement, and the one far surmounts the other.
Well, the Prophet campares Here since and Judgement, and the one Far surmounts the other.
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1383
Ye would think a desolate Countrey, burnt Cities, Desolation made by Strangers, a sufficient recompense of their corruption and misorders, of their forsaking and backsliding.
You would think a desolate Country, burned Cities, Desolation made by Strangers, a sufficient recompense of their corruption and misorders, of their forsaking and backsliding.
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1384
Ye would think now, if your present condition and the Lands pressed you to utter Jeremiahs Lamentation, a sadder then which is not almost imaginable, ye would think I say, that you had received double for all your sins:
You would think now, if your present condition and the Lands pressed you to utter Jeremiah's Lamentation, a sadder then which is not almost imaginable, you would think I say, that you had received double for all your Sins:
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1385
And yet alas, how are your iniquities of infinite more desert: All that were Mercy, which is behind infinite and eternal punishment:
And yet alas, how Are your iniquities of infinite more desert: All that were Mercy, which is behind infinite and Eternal punishment:
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that there is room left for complaint, it is Mercy: that there is a remnant left, it is Mercy.
that there is room left for complaint, it is Mercy: that there is a remnant left, it is Mercy.
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Now to proclaim unto this People and to convince them that their Judgement was not severe;
Now to proclaim unto this People and to convince them that their Judgement was not severe;
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He gives them one word from God.
He gives them one word from God.
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And indeed it is strange, that when the Rod is sent, because of the despising of the Word, that after the despising of both Word and Rod, another word should come.
And indeed it is strange, that when the Rod is sent, Because of the despising of the Word, that After the despising of both Word and Rod, Another word should come.
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Alwayes this word is a Convincing Word, a Directing Word, and a Comforting Word;
Always this word is a Convincing Word, a Directing Word, and a Comforting Word;
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These use to be conjoyned, and if they be not alwayes expressed, we may lawfully understand them:
These use to be conjoined, and if they be not always expressed, we may lawfully understand them:
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We may joyn a Consolation to a Conviction, and close a Threatning with a Promise, if we take with a Threatning:
We may join a Consolation to a Conviction, and close a Threatening with a Promise, if we take with a Threatening:
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Jonahs Preaching expressed no more but a Threatning and Denounciation of Judgement, but the people unde•stood it according to Gods meaning,Jonahs Preaching expressed no more but a Threatening and Denunciation of Judgement, but the people unde•stood it according to God's meaning,
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and made it a Rule of Direction, and so a ground of Consolation.
and made it a Rule of Direction, and so a ground of Consolation.
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How inexcuseable are we who have all these expressed unto us and often inculcated, line upon line, and precept upon precept, and yet so often divides the Word of Truth, or neglects it ••together.
How inexcusable Are we who have all these expressed unto us and often inculcated, line upon line, and precept upon precept, and yet so often divides the Word of Truth, or neglects it ••together.
q-crq j vbr pns12 r-crq vhb d d vvn p-acp pno12 cc av vvn, n1 p-acp n1, cc n1 p-acp n1, cc av av av vvz dt n1 pp-f n1, cc vvz pn31 av.
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1396
Most part fancy a belief of the Promises, and neither consider Threatnings nor Commands:
Most part fancy a belief of the Promises, and neither Consider Threatenings nor Commands:
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1397
Some believing the Threatnings, are not so wise for their own Salvation, as to consider what God sayes more,
some believing the Threatenings, Are not so wise for their own Salvation, as to Consider what God Says more,
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1398
but takes it for his last word. Shall not Niniveh rise up in Judgement against this Generation;
but Takes it for his last word. Shall not Nineveh rise up in Judgement against this Generation;
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1399
They repented at one Preaching, and that a short one, and in appearance very defective:
They repented At one Preaching, and that a short one, and in appearance very defective:
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1400
And yet we have many Preachings of the Son of God, and his Apostles in this Bible, both Law and Gospel holden forth distinctly,
And yet we have many Preachings of the Son of God, and his Apostles in this bible, both Law and Gospel held forth distinctly,
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1401
and these spoken dayly in our audience, and yet we repent not.
and these spoken daily in our audience, and yet we Repent not.
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Page 109
1402
This is a strange Preface going before this Preaching, and more strange in that it is before the first Preaching of a young Prophet, He speakes both to Rulers and People,
This is a strange Preface going before this Preaching, and more strange in that it is before the First Preaching of a young Prophet, He speaks both to Rulers and People,
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1403
but he gives them a name, such as certainly they would not take to themselves,
but he gives them a name, such as Certainly they would not take to themselves,
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Page 109
1404
but seing he is to speak the Word of the Lord, he must not flatter them, as they did themselves.
but sing he is to speak the Word of the Lord, he must not flatter them, as they did themselves.
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Page 109
1405
Is not this the Lords people, his Portion and Inheritance which he chose out of the Nations? Are not these Rulers the Princes of Judah and the Lords Anoynted? Were they not both in Covenant with God,
Is not this the lords people, his Portion and Inheritance which he chosen out of the nations? are not these Rulers the Princes of Judah and the lords Anointed? Were they not both in Covenant with God,
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1406
and separated from the Nations both in Priviledges and Profession? How then are they Rulers of Sodom, and People of Gomorrah? Likned to the worst of the Nations;
and separated from the nations both in Privileges and Profession? How then Are they Rulers of Sodom, and People of Gomorrah? Likened to the worst of the nations;
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1407
And not likened to them, but spoken off, as if they were indeed all one.
And not likened to them, but spoken off, as if they were indeed all one.
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1408
When ye hear the Preface, ye would think that the Prophet were about to direct his speech to Sodom and Gomorrah: But when ye look upon the Preaching, ye find he means by Judah and Jerusalem, and these are the Rulers and People he speaks of.
When you hear the Preface, you would think that the Prophet were about to Direct his speech to Sodom and Gomorrah: But when you look upon the Preaching, you find he means by Judah and Jerusalem, and these Are the Rulers and People he speaks of.
c-crq pn22 vvb dt n1, pn22 vmd vvi d dt n1 vbdr a-acp pc-acp vvi po31 n1 p-acp np1 cc np1: cc-acp c-crq pn22 vvb p-acp dt vvg, pn22 vvb pns31 vvz p-acp np1 cc np1, cc d vbr dt n2 cc n1 pns31 vvz pp-f.
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1409
Certainly according as men walk, so shall they be named and ranked;
Certainly according as men walk, so shall they be nam and ranked;
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1410
External priviledges and profession may give a Name before men, and separate men from men before the World:
External privileges and profession may give a Name before men, and separate men from men before the World:
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1411
But they give no Name, make no difference before God, if all other things be not suitable to these.
But they give no Name, make no difference before God, if all other things be not suitable to these.
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1412
He is not a Jew, (saith Paul) who is not one inwardly, but be who hath that Circumcision in the heart in the Spi•it and not in the Letter. He is not a Jew, (Says Paul) who is not one inwardly, but be who hath that Circumcision in the heart in the Spi•it and not in the letter.
pns31 vbz xx dt np1, (vvz np1) r-crq vbz xx pi av-j, cc-acp vbb q-crq vhz d n1 p-acp dt n1 p-acp dt n1 cc xx p-acp dt n1.
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1413
Outward profession and signs may have praise of men, but it is this that hath praise of God, Rom. 2. 28, 29. Circumcision and uncercumcision, baptisme or unbaptisme availeth nothing but a new creature.
Outward profession and Signs may have praise of men, but it is this that hath praise of God, Rom. 2. 28, 29. Circumcision and uncercumcision, Baptism or unbaptisme availeth nothing but a new creature.
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1414
A baptiz•d Christian and an unbaptized Turk are alike before God, if their hearts and wayes be one, Gal. 6. 15. All Christians professe Faith,
A baptiz•d Christian and an unbaptized Turk Are alike before God, if their hearts and ways be one, Gal. 6. 15. All Christians profess Faith,
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and glory in Baptisme, but it avails nothing except it work by love; Gal. 5. 6.
and glory in Baptism, but it avails nothing except it work by love; Gal. 5. 6.
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1416
Now what Name shall we give you? How shall our Rulers be called? How shall ye the People be called? If we shall speak the truth, we feat it instruct you not, but irritate you;
Now what Name shall we give you? How shall our Rulers be called? How shall you the People be called? If we shall speak the truth, we feat it instruct you not, but irritate you;
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1417
Yet the truth we must speak, whether ye chuse, or whether ye refuse. Ye would all be called Christians, the people of God:
Yet the truth we must speak, whither you choose, or whither you refuse. You would all be called Christians, the people of God:
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1418
But we may not call you so, except we would flatter you, and deceive you by flattering, and murder you by deceiving.
But we may not call you so, except we would flatter you, and deceive you by flattering, and murder you by deceiving.
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1419
We would gladly Name you Christians in the Spirit, Saints chosen and precious. Oh that we might speak so to Rulers and people:
We would gladly Name you Christians in the Spirit, Saints chosen and precious. O that we might speak so to Rulers and people:
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1420
But alas, we may not call you so, except ye were so indeed: We may not call you Christians, least ye believe your selves to be so:
But alas, we may not call you so, except you were so indeed: We may not call you Christians, lest you believe your selves to be so:
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1421
And yet alas, ye will think your selves such, speak what we can:
And yet alas, you will think your selves such, speak what we can:
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Page 111
1422
Would ye know your Name then? I perceive you listen to heat what it is.
Would you know your Name then? I perceive you listen to heat what it is.
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1423
But understand that it is your Name before God, which bears his accompt of you:
But understand that it is your Name before God, which bears his account of you:
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1424
What matter of a Name among men? It is often a shadow without substance, a Name without the thing.
What matter of a Name among men? It is often a shadow without substance, a Name without the thing.
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1425
If God Name you other wayes, you shall have little either Honour or Comfort in it:
If God Name you other ways, you shall have little either Honour or Comfort in it:
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When men blesse you and praise you, if the Lord reckon the among the beasts that perish, are ye honoured indeed? Well then, hear your Name before God, what accompt hath he of you? Ye Rulers, are Rulers of Sodom, and ye people, are people of Gomo•rah. And if ye think this a hard saying, I desire you will notice the way that the Prophet Isaiah takes to prove his challenge against them and the same may be all•dged against Rulers and people now.
When men bless you and praise you, if the Lord reckon thee among the beasts that perish, Are you honoured indeed? Well then, hear your Name before God, what account hath he of you? the Rulers, Are Rulers of Sodom, and you people, Are people of Gomo•rah. And if you think this a hard saying, I desire you will notice the Way that the Prophet Isaiah Takes to prove his challenge against them and the same may be all•dged against Rulers and people now.
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1427
VVe need no proof but one of both. See Vers. 23. Thy Princes are rebellious, because, though they hear much against their sins,
We need no proof but one of both. See Vers. 23. Thy Princes Are rebellious, Because, though they hear much against their Sins,
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1428
yet they never amend them, they pull away the shoulder: If they hear, yet they harden their heart.
yet they never amend them, they pull away the shoulder: If they hear, yet they harden their heart.
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1429
Is there any of them hath set too to pray in their Families, though earnestly pressed? VVell, what follows? Every one loves Gifts. Covetousnesse then and Oppression proves Rulers to be Rulers of Sodom. Shall their houses stand, Shalt thou reign,
Is there any of them hath Set too to pray in their Families, though earnestly pressed? Well, what follows? Every one loves Gifts. Covetousness then and Oppression Proves Rulers to be Rulers of Sodom. Shall their houses stand, Shalt thou Reign,
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1430
because thou closest thy self with cedar, Jer. 22. 15. No certainly, men shall one day take up a proverb against them, woe to him that encreafes that which is not his,Because thou closest thy self with cedar, Jer. 22. 15. No Certainly, men shall one day take up a proverb against them, woe to him that encreafes that which is not his,
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1431
and loadeth himself with thick clay, they shall be for booties to the Lords spoylers, Hab. 2. 6. VVoe to them,
and loadeth himself with thick clay, they shall be for booties to the lords spoilers, Hab. 2. 6. VVoe to them,
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1432
for they have consulted shame to their houses, and sinned against their own Soul. Their designe is to establish their House,
for they have consulted shame to their houses, and sinned against their own Soul. Their Design is to establish their House,
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Page 112
1433
and make it Eminent, but they take a compendious way to shame and ruine it.
and make it Eminent, but they take a compendious Way to shame and ruin it.
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Page 112
1434
Alas it is too publick that Rulers seek their own things, for themselves and their freinds:
Alas it is too public that Rulers seek their own things, for themselves and their Friends:
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1435
And for Jesus and his Interests, they are not concerned? But are ye the people any whit better? Oh that it were so.
And for jesus and his Interests, they Are not concerned? But Are you the people any whit better? O that it were so.
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Page 112
1436
But alas, when ye are involved in the same guiltinesse, I fear ye partake of their plagues.
But alas, when you Are involved in the same guiltiness, I Fear you partake of their plagues.
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1437
VVhat are ye then? People of Gomorrab. Is not the Name of God blasphemed dayly because of you? Are not the abominations of the Gentiles the common disease of the multitude,
What Are you then? People of Gomorrah. Is not the Name of God blasphemed daily Because of you? are not the abominations of the Gentiles the Common disease of the multitude,
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1438
and the very reproach of Christianity.
and the very reproach of Christianity.
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1439
Set apart your publick services and professions, and is there any thing behind in your Conversation,
Set apart your public services and professions, and is there any thing behind in your Conversation,
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1440
but Drunkenesse, Lying, Swearing, Contention, Envy, Deceit, VVrath, Covetousnesse, and such like? Have not the multitude of them been als civil,
but drunkenness, Lying, Swearing, Contention, Envy, Deceit, Wrath, Covetousness, and such like? Have not the multitude of them been also civil,
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1441
and carried themselves als blamelesly, and without Offence, as the throng of our Visible Church? What have ye more then they? It is true, ye are caled Christians and ye boast in it.
and carried themselves also blamelessly, and without Offence, as the throng of our Visible Church? What have you more then they? It is true, you Are called Christians and you boast in it.
cc vvd px32 av av-j, cc p-acp n1, c-acp dt n1 pp-f po12 j n1? q-crq vhb pn22 av-dc cs pns32? pn31 vbz j, pn22 vbr vvn np1 cc pn22 vvb p-acp pn31.
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1442
Ye know his will, and can speak of points of Religion, can Teach and Instruct others,
You know his will, and can speak of points of Religion, can Teach and Instruct Others,
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1443
and so hath, as it were, in your minds a form and method of Knowledge, the best of you are but such:
and so hath, as it were, in your minds a from and method of Knowledge, the best of you Are but such:
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1444
But I ask, as Paul did the Jews in such a case, Thou that teachest another teachest thou not thy self, thou that makest a boast of the Law;
But I ask, as Paul did the jews in such a case, Thou that Teachest Another Teachest thou not thy self, thou that Makest a boast of the Law;
cc-acp pns11 vvb, c-acp np1 vdd dt np2 p-acp d dt n1, pns21 cst vv2 j-jn vv2 pns21 xx po21 n1, pns21 cst vv2 dt n1 pp-f dt n1;
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1445
throw breaking of it, dishonourest thou God, Rom. 2. 17. &c. 23. Why then, certainly all thy profession and baptism avails nothing,throw breaking of it, dishonourest thou God, Rom. 2. 17. etc. 23. Why then, Certainly all thy profession and Baptism avails nothing,
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1446
and will never extract the from the Pagans, with whom thou art one in Conversation;
and will never extract thee from the Pagans, with whom thou art one in Conversation;
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1447
Thy profession is so far from helping thee in such a case, that it shall be the most bitter ingredient in thy Cup of Judgment,
Thy profession is so Far from helping thee in such a case, that it shall be the most bitter ingredient in thy Cup of Judgement,
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1448
for it is the greatest Aggravation of thy sin, for through it, Gods Name is Blasphemed;
for it is the greatest Aggravation of thy since, for through it, God's Name is Blasphemed;
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1449
If they had not known, they had not had sin. Pagans sin is no sin in respect of Christians:If they had not known, they had not had since. Pagans since is no since in respect of Christians:
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1450
If ye consider Christs Sermon, Matth. 11. Ye will say, Isaiah is a meak and moderate man in regard of him;
If you Consider Christ Sermon, Matthew 11. You will say, Isaiah is a meak and moderate man in regard of him;
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1451
Isaiah calls them people of Gomorrah, but Christ will have them worse, and their Judgment more intolerable then theirs.Isaiah calls them people of Gomorrah, but christ will have them Worse, and their Judgement more intolerable then theirs.
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1452
And that not only the profane of them, but the civil and Religious like, who believed not in him:
And that not only the profane of them, but the civil and Religious like, who believed not in him:
cc cst xx av-j dt j pp-f pno32, cc-acp dt j cc j av-j, r-crq vvd xx p-acp pno31:
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1453
VVell then, here is the advantage ye get of your Name of Christianity, of your priviledge of hearing his VVord dayly;
Well then, Here is the advantage you get of your Name of Christianity, of your privilege of hearing his Word daily;
uh-av av, av vbz dt n1 pn22 vvb pp-f po22 n1 pp-f np1, pp-f po22 n1 pp-f vvg po31 n1 av-j;
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54
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1454
Ye who never ponder it, to tremble at it, or to rejoyce in it, who cannot be moved either to joy or grief for Spiritual things;
the who never ponder it, to tremble At it, or to rejoice in it, who cannot be moved either to joy or grief for Spiritual things;
dt r-crq av-x vvi pn31, pc-acp vvi p-acp pn31, cc pc-acp vvi p-acp pn31, r-crq vmbx vbi vvn av-d p-acp n1 cc n1 p-acp j n2;
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1455
Neither Law nor Gospel moves the most part of you;
Neither Law nor Gospel moves the most part of you;
dx n1 ccx n1 vvz dt av-ds n1 pp-f pn22;
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1456
I say here is all your gain, ye shall receive a reward with Gentiles and Pagans;
I say Here is all your gain, you shall receive a reward with Gentiles and Pagans;
pns11 vvb av vbz d po22 n1, pn22 vmb vvi dt n1 p-acp n2-j cc n2-jn;
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1457
Yea, ye shall be in a worse case nor they in the Day of the Lord.
Yea, you shall be in a Worse case nor they in the Day of the Lord.
uh, pn22 vmb vbi p-acp dt jc n1 ccx pns32 p-acp dt n1 pp-f dt n1.
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1458
The civil Christian shall be worse then the profane Turke, and ye shall not then boast that ye were Christians,
The civil Christian shall be Worse then the profane Turk, and you shall not then boast that you were Christians,
dt j njp vmb vbi jc cs dt j np1, cc pn22 vmb xx av vvi cst pn22 vbdr np1,
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1459
but shall desire that ye had dwelt in the place where the Gospel had never been preached:
but shall desire that you had dwelled in the place where the Gospel had never been preached:
cc-acp vmb vvi cst pn22 vhd vvn p-acp dt n1 c-crq dt n1 vhd av-x vbn vvn:
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1460
It is a Character of the Nations, that they call not on God, and of Heathen Families, that they pray not to him, Jer. 10. 25. And wrath must be poured on them.
It is a Character of the nations, that they call not on God, and of Heathen Families, that they pray not to him, Jer. 10. 25. And wrath must be poured on them.
pn31 vbz dt n1 pp-f dt n2, cst pns32 vvb xx p-acp np1, cc pp-f j-jn n2, cst pns32 vvb xx p-acp pno31, np1 crd crd cc n1 vmb vbi vvn p-acp pno32.
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1461
VVhat then are the most part of you? Ye neither bow a Knee in secret,
What then Are the most part of you? You neither bow a Knee in secret,
q-crq av vbr dt av-ds n1 pp-f pn22? pn22 dx n1 dt n1 p-acp j-jn,
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1462
nor in your Families to God, your time is otherwayes employed, ye have no leisure to pray twice or thrice a day alone,
nor in your Families to God, your time is otherways employed, you have no leisure to pray twice or thrice a day alone,
ccx p-acp po22 n2 p-acp np1, po22 n1 vbz av vvn, pn22 vhb dx n1 pc-acp vvi av cc av dt n1 av-j,
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1463
except when ye put on your Cloathes ye utter some ordinary b•blings;
except when you put on your Clothes you utter Some ordinary b•blings;
c-acp c-crq pn22 vvd p-acp po22 n2 pn22 vvb d j n2-vvg;
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1464
Ye cannot be driven to Family worship, shall not God rank you in Judgement with these Heathen Families? Or shall it not be more tolerable for them nor for you? And are not the most part of you, every one given to Covetousnesse, your heart and eye after it, seeking Gain and Advantage more then the Kingdome of Heaven? Doth not every one of you,
You cannot be driven to Family worship, shall not God rank you in Judgement with these Heathen Families? Or shall it not be more tolerable for them nor for you? And Are not the most part of you, every one given to Covetousness, your heart and eye After it, seeking Gain and Advantage more then the Kingdom of Heaven? Does not every one of you,
pn22 vmbx vbi vvn p-acp n1 n1, vmb xx np1 vvi pn22 p-acp n1 p-acp d j-jn n2? cc vmb pn31 xx vbi av-dc j p-acp pno32 cc p-acp pn22? cc vbr xx dt ds n1 pp-f pn22, d crd vvn p-acp n1, po22 n1 cc n1 p-acp pn31, vvg n1 cc n1 av-dc cs dt n1 pp-f n1? vdz xx d crd pp-f pn22,
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1465
as you have power in your hand, oppresse one another? wrong one another? Now our end in speaking thus to you, is not to drive you to desparation:
as you have power in your hand, oppress one Another? wrong one Another? Now our end in speaking thus to you, is not to drive you to Desperation:
c-acp pn22 vhb n1 p-acp po22 n1, vvb pi j-jn? vvb pi j-jn? av po12 n1 p-acp vvg av p-acp pn22, vbz xx pc-acp vvi pn22 p-acp n1:
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1466
No indeed, but as there was a word of the Lord sent to such by Isaiah, so we bring a word unto you.
No indeed, but as there was a word of the Lord sent to such by Isaiah, so we bring a word unto you.
dx av, cc-acp c-acp a-acp vbds dt n1 pp-f dt n1 vvd p-acp d p-acp np1, av pns12 vvb dt n1 p-acp pn22.
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1467
That which ruines you, is your carnal confidence;
That which ruins you, is your carnal confidence;
d r-crq vvz pn22, vbz po22 j n1;
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1468
Ye are presumptuous as this people, and cryes, the Temple of the Lord, the VVork of the Lord, &c. as if these would save you:
You Are presumptuous as this people, and cries, the Temple of the Lord, the VVork of the Lord, etc. as if these would save you:
pn22 vbr j p-acp d n1, cc n2, dt n1 pp-f dt n1, dt n1 pp-f dt n1, av c-acp cs d vmd vvi pn22:
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1469
Know therefore that all these will never cover you in the day of wrath;
Know Therefore that all these will never cover you in the day of wrath;
vvb av cst d d vmb av-x vvi pn22 p-acp dt n1 pp-f n1;
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1470
Know there is a necessity to make peace with God, and your righteousnesse must exceed the righteousnesse of a profession and external priviledges and duties,
Know there is a necessity to make peace with God, and your righteousness must exceed the righteousness of a profession and external privileges and duties,
vvb a-acp vbz dt n1 pc-acp vvi n1 p-acp np1, cc po22 n1 vmb vvi dt n1 pp-f dt n1 cc j n2 cc n2,
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54
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1471
or else ye shall be as far from the Kingdome of Heaven as Sodom and Gomorrah. VVe speak of Rulers sins, that ye may mourn for them,
or Else you shall be as Far from the Kingdom of Heaven as Sodom and Gomorrah. We speak of Rulers Sins, that you may mourn for them,
cc av pn22 vmb vbi c-acp av-j p-acp dt n1 pp-f n1 p-acp np1 cc np1. pns12 vvb pp-f n2 n2, cst pn22 vmb vvi p-acp pno32,
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54
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1472
lest ye be Judged with them; If ye do not mourn for them in secret, know that they are your sins; Ye are Companions with them:
lest you be Judged with them; If you do not mourn for them in secret, know that they Are your Sins; You Are Sodales with them:
cs pn22 vbb vvn p-acp pno32; cs pn22 vdb xx vvi p-acp pno32 p-acp j-jn, vvb cst pns32 vbr po22 n2; pn22 vbr n2 p-acp pno32:
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54
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1473
Many fret, grudge, and cry out against Oppression, but who weeps in secret? Who prayes and deprecats Gods wrath,
Many fret, grudge, and cry out against Oppression, but who weeps in secret? Who prays and deprecats God's wrath,
d vvb, n1, cc vvb av p-acp n1, cc-acp q-crq vvz p-acp j-jn? q-crq vvz cc n2 n2 n1,
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54
Page 115
1474
least it come upon them? And while it is so: The Oppression of Rulelers, becomes the sin of the oppressed themselves.
lest it come upon them? And while it is so: The Oppression of Rulelers, becomes the since of the oppressed themselves.
cs pn31 vvb p-acp pno32? cc cs pn31 vbz av: dt n1 pp-f n2, vvz dt n1 pp-f dt vvn px32.
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1475
Hear the Word of the Lord ] It were a suitable preparation for any Word that is spoken, to make it take impr•ssion,Hear the Word of the Lord ] It were a suitable preparation for any Word that is spoken, to make it take impr•ssion,
vvb dt n1 pp-f dt n1 ] pn31 vbdr dt j n1 p-acp d n1 cst vbz vvn, pc-acp vvi pn31 vvi n1,
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55
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1476
if it were looked on as the Word of the Lord and Law of our God. And truely no man can h•ar aright, unlesse he hear it so.
if it were looked on as the Word of the Lord and Law of our God. And truly no man can h•ar aright, unless he hear it so.
cs pn31 vbdr vvn p-acp p-acp dt n1 pp-f dt n1 cc n1 pp-f po12 n1. cc av-j av-dx n1 vmb vvi av, cs pns31 vvb pn31 av.
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55
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1477
Why doth not this Word of the Lord return with more Fruit? Why doth not men tremble or rejoyce at it? Certainly because it is not received as Gods Word:
Why does not this Word of the Lord return with more Fruit? Why does not men tremble or rejoice At it? Certainly Because it is not received as God's Word:
q-crq vdz xx d n1 pp-f dt n1 vvb p-acp dc n1? q-crq vdz xx n2 vvi cc vvi p-acp pn31? av-j c-acp pn31 vbz xx vvn p-acp npg1 n1:
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1478
There is a practical Heresie in our hearts, which rather may be called Atheism, VVe do not believe the Scriptures.
There is a practical Heresy in our hearts, which rather may be called Atheism, We do not believe the Scriptures.
pc-acp vbz dt j n1 p-acp po12 n2, r-crq av-c vmb vbi vvn n1, pns12 vdb xx vvi dt n2.
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1479
I do not say, men call it in question, but I say, ye believe them not.
I do not say, men call it in question, but I say, you believe them not.
pns11 vdb xx vvi, n2 vvb pn31 p-acp n1, cc-acp pns11 vvb, pn22 vvb pno32 xx.
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1480
It is one thing to believe with the heart, another thing not to doubt of it:
It is one thing to believe with the heart, Another thing not to doubt of it:
pn31 vbz crd n1 pc-acp vvi p-acp dt n1, j-jn n1 xx pc-acp vvi pp-f pn31:
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55
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1481
Ye doubt not of it, not because ye do indeed believe it, but because ye do not at all consider it.
You doubt not of it, not Because you do indeed believe it, but Because you do not At all Consider it.
pn22 vvb xx pp-f pn31, xx c-acp pn22 vdb av vvi pn31, cc-acp c-acp pn22 vdb xx p-acp d vvb pn31.
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55
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1482
It is one thing to confesse with the Mouth, and another thing to believe with the Heart;
It is one thing to confess with the Mouth, and Another thing to believe with the Heart;
pn31 vbz crd n1 pc-acp vvi p-acp dt n1, cc j-jn n1 pc-acp vvi p-acp dt n1;
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1483
For ye confesse the Scriptures to be Gods VVord, not because ye believe them, but because ye have received such a Tradition from your Fathers, have heard it from the womb unquestioned.
For you confess the Scriptures to be God's Word, not Because you believe them, but Because you have received such a Tradition from your Father's, have herd it from the womb unquestioned.
c-acp pn22 vvb dt n2 pc-acp vbi npg1 n1, xx c-acp pn22 vvb pno32, cc-acp c-acp pn22 vhb vvn d dt n1 p-acp po22 n2, vhb vvn pn31 p-acp dt n1 j.
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55
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1484
Oh that this were engraven on your Heart, tha• these Commands, these Curses, these Promises are Divine Truthes, the VVords and th• Oath of the Holy One.
O that this were engraven on your Heart, tha• these Commands, these Curses, these Promises Are Divine Truths, the VVords and th• Oath of the Holy One.
uh cst d vbdr vvn p-acp po22 n1, n1 d vvz, d n2, d vvz vbr j-jn n2, dt n2 cc n1 n1 pp-f dt j pi.
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55
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1485
If every word o• Truth came stamped with his Authority, and were received in the Name of God himself what influence would it have on the Spirits and the practices of men;
If every word o• Truth Come stamped with his authority, and were received in the Name of God himself what influence would it have on the Spirits and the practices of men;
cs d n1 n1 n1 vvd vvn p-acp po31 n1, cc vbdr vvn p-acp dt n1 pp-f np1 px31 r-crq n1 vmd pn31 vhi p-acp dt n2 cc dt n2 pp-f n2;
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55
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1486
This would be a great Reformer, would Reform more in a Moneth, then Church and Sta•e hath done these many Years.
This would be a great Reformer, would Reform more in a Monn, then Church and Sta•e hath done these many years.
d vmd vbi dt j n1, vmd vvi av-dc p-acp dt n1, cs n1 cc n1 vhz vdn d d n2.
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1487
VVhy are Rulers and People not Converted and Healed for all that is spoken? Here it is, Who believes our report; VVho believes that our report is thy own Testimony, O Lord? When Ministers threaten you in Gods Name,
Why Are Rulers and People not Converted and Healed for all that is spoken? Here it is, Who believes our report; Who believes that our report is thy own Testimony, Oh Lord? When Ministers threaten you in God's Name,
q-crq vbr n2 cc n1 xx vvn cc vvn p-acp d cst vbz vvn? av pn31 vbz, r-crq vvz po12 n1; r-crq vvz d po12 n1 vbz po21 d n1, uh n1? c-crq n2 vvb pn22 p-acp ng1 n1,
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1488
if his Authority were stamped on the Threatning, if men did seriously apprehend it were Gods own Voice, would they not tremble? When the Gospel and the joyful Sound comes forth,
if his authority were stamped on the Threatening, if men did seriously apprehend it were God's own Voice, would they not tremble? When the Gospel and the joyful Found comes forth,
cs po31 n1 vbdr vvn p-acp dt vvg, cs n2 vdd av-j vvi pn31 vbdr n2 d n1, vmd pns32 xx vvi? c-crq dt n1 cc dt j n1 vvz av,
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55
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1489
if ye apprehended that same Authority upon it, which ye who are Convinced, believes in the Law, would ye not be comforted? Finally, I may fay, it is this point of Atheisme, of Inconsideration and Brutishnesse that destroys the multitude, makes all Means Ineffectual to them,
if you apprehended that same authority upon it, which you who Are Convinced, believes in the Law, would you not be comforted? Finally, I may faith, it is this point of Atheism, of Inconsideration and Brutishness that Destroys the multitude, makes all Means Ineffectual to them,
cs pn22 vvd cst d n1 p-acp pn31, r-crq pn22 r-crq vbr vvn, vvz p-acp dt n1, vmd pn22 xx vbi vvn? av-j, pns11 vmb n1, pn31 vbz d n1 pp-f n1, pp-f n1 cc n1 cst vvz dt n1, vvz d n2 j p-acp pno32,
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1490
and retards the progresse of Christians.
and retards the progress of Christians.
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1491
Men do not consider that this word is the word of the Eternal and True and Faithful God,
Men do not Consider that this word is the word of the Eternal and True and Faithful God,
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1492
and that not one Jot of it will faill. Here is a Poynt of Reformation I would put you to;
and that not one Jot of it will faill. Here is a Point of Reformation I would put you to;
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55
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1493
If ye mind indeed to Reform, let this enter into your Hearts and sink down, that the Law and Gospel is the Word of God,
If you mind indeed to Reform, let this enter into your Hearts and sink down, that the Law and Gospel is the Word of God,
cs pn22 vvb av pc-acp vvi, vvb d vvi p-acp po22 n2 cc vvi a-acp, cst dt n1 cc n1 vbz dt n1 pp-f np1,
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55
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1494
and resolve to come and hear Preachings so, as the Voice of Jesus Christ the true and faithful witnesse:
and resolve to come and hear Preachings so, as the Voice of jesus christ the true and faithful witness:
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1495
If ye do not take it so now, yet God will Judge you so at the end.
If you do not take it so now, yet God will Judge you so At the end.
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1496
He that despiseth you, despiseth me, and he that hears not you, heares not me. He that despises you, despises me, and he that hears not you, hears not me.
pns31 cst vvz pn22, vvz pno11, cc pns31 cst vvz xx pn22, vvz xx pno11.
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1497
If ye thought ye had to do with God every Sabbath, would ye come so carelesly,
If you Thought you had to do with God every Sabbath, would you come so carelessly,
cs pn22 vvd pn22 vhd pc-acp vdi p-acp np1 d n1, vmd pn22 vvi av av-j,
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1498
and be so stupid and inconsiderate before the Judge of all the Earth: But ye will find in the end, that it was God whom ye knew not.
and be so stupid and inconsiderate before the Judge of all the Earth: But you will find in the end, that it was God whom you knew not.
cc vbb av j cc j p-acp dt n1 pp-f d dt n1: cc-acp pn22 vmb vvi p-acp dt n1, cst pn31 vbds np1 r-crq pn22 vvd xx.
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1499
SERMON IX.
SERMON IX.
n1 crd.
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1500
Isai. 1. 11. To what purpose is the multitude of your sacrifices to me, saith the Lord? &c. THis is the Word he calls them to hear, and a strange Word.
Isaiah 1. 11. To what purpose is the multitude of your Sacrifices to me, Says the Lord? etc. THis is the Word he calls them to hear, and a strange Word.
np1 crd crd p-acp r-crq n1 vbz dt n1 pp-f po22 n2 p-acp pno11, vvz dt n1? av d vbz dt n1 pns31 vvz pno32 pc-acp vvi, cc dt j n1.
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1501
Isaiah asks, what means your sacrifices? God will not have them.Isaiah asks, what means your Sacrifices? God will not have them.
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I think the people would say in their own hearts, what means the Prophet? What would the Lord be at? Do we any thing but what he Commanded us? Is he angry at us for Obeying him? What means this Word? Is he not repealing the Statute and Ordinance he had made in Israel? If he had reproved us for breach of Commands,
I think the people would say in their own hearts, what means the Prophet? What would the Lord be At? Do we any thing but what he Commanded us? Is he angry At us for Obeying him? What means this Word? Is he not repealing the Statute and Ordinance he had made in Israel? If he had reproved us for breach of Commands,
pns11 vvb dt n1 vmd vvi p-acp po32 d n2, r-crq vvz dt n1? q-crq vmd dt n1 vbb p-acp? vdb pns12 d n1 p-acp r-crq pns31 vvd pno12? vbz pns31 j p-acp pno12 p-acp vvg pno31? q-crq vvz d n1? vbz pns31 xx n-vvg dt n1 cc n1 pns31 vhd vvn p-acp np1? cs pns31 vhd vvn pno12 p-acp n1 pp-f vvz,
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1503
for Omission and Neglect of Sacrifices, we would have taken with it; But what means this reproof for well doing? The Lord is a hard Master,
for Omission and Neglect of Sacrifices, we would have taken with it; But what means this reproof for well doing? The Lord is a hard Master,
p-acp n1 cc vvb pp-f n2, pns12 vmd vhi vvn p-acp pn31; cc-acp q-crq vvz d n1 c-acp av vdg? dt n1 vbz dt j n1,
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1504
if we neglect Sacrifices and offer up the worst of the Flock, he is angry;
if we neglect Sacrifices and offer up the worst of the Flock, he is angry;
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1505
If we have a care of them, and offer them punctually, and keep appoynted days precisely, he is angry:
If we have a care of them, and offer them punctually, and keep appointed days precisely, he is angry:
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1506
what shall we do to please him? I think many of you are put to as great a Non-plus.
what shall we do to please him? I think many of you Are put to as great a Nonplus.
r-crq vmb pns12 vdi pc-acp vvi pno31? pns11 vvb d pp-f pn22 vbr vvn p-acp p-acp j dt n1.
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1507
, when your prayers and repentance and fasting is quarreled:
, when your Prayers and Repentance and fasting is quarreled:
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1508
Do ye not say in your hearts, we know not what to do, Ministers are angry at us if we pray not and ou• praying they cry out against;
Do you not say in your hearts, we know not what to do, Ministers Are angry At us if we pray not and ou• praying they cry out against;
vdb pn22 xx vvi p-acp po22 n2, pns12 vvb xx r-crq pc-acp vdi, n2 vbr j p-acp pno12 cs pns12 vvb xx cc n1 vvg pns32 vvb av p-acp;
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1509
They command us to Repent and Fast, and yet say, that God will abhore both these.
They command us to repent and Fast, and yet say, that God will abhor both these.
pns32 vvb pno12 pc-acp vvi cc av-j, cc av vvb, cst np1 vmb vvi d d.
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1510
This is a Mystery, and we shall endeavour to unfold it to you from the World.
This is a Mystery, and we shall endeavour to unfold it to you from the World.
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1511
It concerns us to know how God is pleased with our publick Services and Fastings: For the most part of people have no more Religion.
It concerns us to know how God is pleased with our public Services and Fastings: For the most part of people have no more Religion.
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Ye all, I know, desire to know what True Religion is: Consult the Scriptures and search them, for there ye shall find Eternal Life.
the all, I know, desire to know what True Religion is: Consult the Scriptures and search them, for there you shall find Eternal Life.
dt d, pns11 vvb, vvb pc-acp vvi r-crq j n1 vbz: vvb dt n2 cc vvi pno32, c-acp a-acp pn22 vmb vvi j n1.
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1513
We frame to our self a wrong Patern and Coppy of it, and so we judge our selves wrong.
We frame to our self a wrong Pattern and Copy of it, and so we judge our selves wrong.
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1514
Our narrow Spirits do not take in the Latitude of the Scriptures Religion, but taking in one part, it excludes another,
Our narrow Spirits do not take in the Latitude of the Scriptures Religion, but taking in one part, it excludes Another,
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1515
and thinks God rigid if it be not taken of our hand so.
and thinks God rigid if it be not taken of our hand so.
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1516
But I pray consider these three things, which seem to make up the good Old Way, the Religion of the Old and New Testament.
But I pray Consider these three things, which seem to make up the good Old Way, the Religion of the Old and New Testament.
p-acp pns11 vvb vvi d crd n2, r-crq vvb pc-acp vvi a-acp dt j j n1, dt n1 pp-f dt j cc j n1.
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1517
First, Religion takes in all the Commands, it is universal, hath respect to all the Commandments, Psal. 119. 6. It carries the two Tables in both-hands, the first Table in the right hand,
First, Religion Takes in all the Commands, it is universal, hath respect to all the commandments, Psalm 119. 6. It carries the two Tables in both-hands, the First Table in the right hand,
ord, n1 vvz p-acp d dt vvz, pn31 vbz j, vhz n1 p-acp d dt n2, np1 crd crd pn31 vvz dt crd n2 p-acp n2, dt ord n1 p-acp dt j-jn n1,
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1518
and the second in the left.
and the second in the left.
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1519
These are so intirely conjoyned, that if ye receive not both, ye cannot receive any truely.
These Are so entirely conjoined, that if you receive not both, you cannot receive any truly.
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1520
Secondly, it takes in all the man, his Soul and Spirit als well as his Body:
Secondly, it Takes in all the man, his Soul and Spirit also well as his Body:
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1521
Nay, it principally includes that which is principal in the man, his Soul and Spirit, his Mind and Affections.
Nay, it principally includes that which is principal in the man, his Soul and Spirit, his Mind and Affections.
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1522
If ye divide these, ye have not a man present but a body: And what fellowship can bodies have with him who in a Spirit:
If you divide these, you have not a man present but a body: And what fellowship can bodies have with him who in a Spirit:
cs pn22 vvb d, pn22 vhb xx dt n1 j p-acp dt n1: cc r-crq n1 vmb n2 vhb p-acp pno31 r-crq p-acp dt n1:
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1523
If ye divide these among themselves, ye have not a Spirit indeed present; If the mind be not present, surely the heart cannot, but if the mind be,
If you divide these among themselves, you have not a Spirit indeed present; If the mind be not present, surely the heart cannot, but if the mind be,
cs pn22 vvb d p-acp px32, pn22 vhb xx dt n1 av j; cs dt n1 vbb xx j, av-j dt n1 vmbx, cc-acp cs dt n1 vbi,
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1524
and the heart away, Religion is not Religion, but some empty Speculation; The mind cannot serve but by the heart:
and the heart away, Religion is not Religion, but Some empty Speculation; The mind cannot serve but by the heart:
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1525
Where the heart is, there a man is reckoned to be. Thirdly, it takes in Jesus Christ as all, and excludes altogether a mans self.
Where the heart is, there a man is reckoned to be. Thirdly, it Takes in jesus christ as all, and excludes altogether a men self.
c-crq dt n1 vbz, a-acp dt n1 vbz vvn pc-acp vbi. ord, pn31 vvz p-acp np1 np1 p-acp d, cc vvz av dt ng1 n1.
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1526
He worships God in the Spirit, but he rejoyces not in himself and in his spirit, but in Jesus Christ, and hath no confidence in himself or the flesh phil. 3. 3, 8. It includes the Soul and Spirit,He worships God in the Spirit, but he rejoices not in himself and in his Spirit, but in jesus christ, and hath no confidence in himself or the Flesh Philip. 3. 3, 8. It includes the Soul and Spirit,
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1527
and all the Commands, but it denyes them all, and embraces Jesus Christ by Faith, as the only Object of glorying into, and trusting into.
and all the Commands, but it Denies them all, and embraces jesus christ by Faith, as the only Object of glorying into, and trusting into.
cc d dt vvz, cc-acp pn31 vvz pno32 d, cc vvz np1 np1 p-acp n1, c-acp dt j n1 pp-f vvg p-acp, cc vvg p-acp.
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1528
All a mans self becomes dross in this Consideration. Now the first of these is drawn from the last, therefore it appears first;
All a men self becomes dross in this Consideration. Now the First of these is drawn from the last, Therefore it appears First;
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1529
I say, an indeavour in walking in every thing Commanded, of conforming our way to the present rule and patern, is a stream flowing from the pure heart within:
I say, an endeavour in walking in every thing Commanded, of conforming our Way to the present Rule and pattern, is a stream flowing from the pure heart within:
pns11 vvb, dt n1 p-acp vvg p-acp d n1 vvd, pp-f vvg po12 n1 p-acp dt j n1 cc n1, vbz dt n1 vvg p-acp dt j n1 a-acp:
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1530
A mans Soul and Affections must once be purified, or it send out such Streams in Conversation.
A men Soul and Affections must once be purified, or it send out such Streams in Conversation.
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And from whence doth that pure heart come? Is it the Fountain and Original? No certainly;
And from whence does that pure heart come? Is it the Fountain and Original? No Certainly;
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1532
The heart is desperately wicked above all things, and how will it cleanse it self? But this purity proceeds from another Fountain, from Faith in Jesus Christ:The heart is desperately wicked above all things, and how will it cleanse it self? But this purity proceeds from Another Fountain, from Faith in jesus christ:
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1533
And it is this, that lies nearest the uncreated Fountain Christ himself, it is the most immediat Conduit, the Mouth of the Fountain,
And it is this, that lies nearest the uncreated Fountain christ himself, it is the most immediate Conduit, the Mouth of the Fountain,
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1534
or the Bucket to draw out of the deep Wells of Salvation:
or the Bucket to draw out of the deep Wells of Salvation:
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1535
All these are conjoyned in this order, 1 Tim. 1. 5. The end of the Command is love.
All these Are conjoined in this order, 1 Tim. 1. 5. The end of the Command is love.
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1536
Ye know Love is said elsewhere to be the fulfilling of the Law:
You know Love is said elsewhere to be the fulfilling of the Law:
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1537
And when we say Love, we mean all Duties to God and man, which Love ought immediately to principle.
And when we say Love, we mean all Duties to God and man, which Love ought immediately to principle.
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1538
Now this Love proceeds from a pure Heart, cleansed and sanctified, which pure heart proceeds from Faith unfeigned.
Now this Love proceeds from a pure Heart, cleansed and sanctified, which pure heart proceeds from Faith unfeigned.
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1539
So then, we must go up in our searching from external obedience all alongs, till we arrive at the inward Fountain of Christ dwelling in us by Faith:
So then, we must go up in our searching from external Obedience all alongs, till we arrive At the inward Fountain of christ Dwelling in us by Faith:
av av, pns12 vmb vvi a-acp p-acp po12 vvg p-acp j n1 d n2, c-acp pns12 vvb p-acp dt j n1 pp-f np1 vvg p-acp pno12 p-acp n1:
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1540
And then have ye found true Religion indeed. Now ye may think possibly, we have used too much circumlocution;
And then have you found true Religion indeed. Now you may think possibly, we have used too much circumlocution;
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1541
What is all this to the present purpose? Yes very much.
What is all this to the present purpose? Yes very much.
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1542
Ye shall find the Lord rejecting this peoples publick Worship and solemn Ordinances, upon these three grounds, either they did not joyn with them the observation of weightier Commands,
You shall find the Lord rejecting this peoples public Worship and solemn Ordinances, upon these three grounds, either they did not join with them the observation of Weightier Commands,
pn22 vmb vvi dt n1 vvg d ng1 j n1 cc j n2, p-acp d crd n2, av-d pns32 vdd xx vvi p-acp pno32 dt n1 pp-f jc vvz,
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1543
or they did not worship him in them with their Spirits, had not Souls present,
or they did not worship him in them with their Spirits, had not Souls present,
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1544
or they knew not the end and use for which God had appoynted these Sacrifices and Ceremonies, they did not see to the end of all, which was Jesus Christ.
or they knew not the end and use for which God had appointed these Sacrifices and Ceremonies, they did not see to the end of all, which was jesus christ.
cc pns32 vvd xx dt n1 cc vvi p-acp r-crq np1 vhd vvn d n2 cc n2, pns32 vdd xx vvi p-acp dt n1 pp-f d, r-crq vbds np1 np1.
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1545
First then, I say, the people was much in ex•ernal Sacrifices and Ceremonies, Commanded of God,
First then, I say, the people was much in ex•ernal Sacrifices and Ceremonies, Commanded of God,
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1546
but they were ignorant of the end of •is Commands and of the use of them:
but they were ignorant of the end of •is Commands and of the use of them:
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1547
Ye now in themselves they had no goodness, but •nly in relation to such an end as he pleased they •ould lead to:
You now in themselves they had no Goodness, but •nly in Relation to such an end as he pleased they •ould led to:
pn22 av p-acp px32 pns32 vhd dx n1, cc-acp av-j p-acp n1 p-acp d dt n1 c-acp pns31 vvd pns32 vmd vvi p-acp:
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1548
But they stayed upon the Ce•emony and shadow, and were not led to use it •s a means for such an end;
But they stayed upon the Ce•emony and shadow, and were not led to use it •s a means for such an end;
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1549
And so though •ey fancied that they obeyed, and pleased God, •et really they wholly perverted his meaning and intention in the Command:
And so though •ey fancied that they obeyed, and pleased God, •et really they wholly perverted his meaning and intention in the Command:
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1550
Therefore doth the Lord plead w•th them in this place for their Sacrificeing, as if it had been Murther.
Therefore does the Lord plead w•th them in this place for their Sacrificing, as if it had been Murder.
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1551
They used to object his Commands.
They used to Object his Commands.
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1552
What, sayes the Lord, did I command these things? Who required them? Meaning eertainly, who required them for such an end, to take away your sin;
What, Says the Lord, did I command these things? Who required them? Meaning eertainly, who required them for such an end, to take away your since;
q-crq, vvz dt n1, vdd pns11 vvi d n2? r-crq vvd pno32? vvg av-j, r-crq vvd pno32 p-acp d dt n1, pc-acp vvi av po22 n1;
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1553
who required them but as a shadow of the substance to come? Who required them but as signes of that Lamb and Sacrifice to be offered up in the fullnesse of time? And for asmuch as ye passe over all these,
who required them but as a shadow of the substance to come? Who required them but as Signs of that Lamb and Sacrifice to be offered up in the fullness of time? And for as as you pass over all these,
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1554
and think to please me with the external Ceremony, was that ever my intent or meaning? Certainly ye have fancied a new Law of your own, I never gave such a Law.
and think to please me with the external Ceremony, was that ever my intent or meaning? Certainly you have fancied a new Law of your own, I never gave such a Law.
cc vvb pc-acp vvi pno11 p-acp dt j n1, vbds cst av po11 n1 cc n1? av-j pn22 vhb vvn dt j n1 pp-f po22 d, pns11 av-x vvd d dt n1.
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1555
Therefore it is said, Psal. 50. 13. God pleads just after this manner, Will I eat the flesh of Bulls,
Therefore it is said, Psalm 50. 13. God pleads just After this manner, Will I eat the Flesh of Bulls,
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1556
or drink the blood of Goats? &c. And Micah 6. 7. Will the Lord be pleased with thousands of rammes,
or drink the blood of Goats? etc. And micah 6. 7. Will the Lord be pleased with thousands of rams,
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1557
or with ten thousands of rivers of oyl? He who hath no pleasure in sinful men, what pleasure can he have in beasts? Therefore, it was to signify to them (who thought God would be pleased with them for their offering,) that he could not endure them, it was worse to him to offer him such a recompense,or with ten thousands of Rivers of oil? He who hath no pleasure in sinful men, what pleasure can he have in beasts? Therefore, it was to signify to them (who Thought God would be pleased with them for their offering,) that he could not endure them, it was Worse to him to offer him such a recompense,
cc p-acp crd crd pp-f n2 pp-f n1? pns31 r-crq vhz dx n1 p-acp j n2, r-crq n1 vmb pns31 vhb p-acp n2? av, pn31 vbds pc-acp vvi p-acp pno32 (r-crq vvd np1 vmd vbi vvn p-acp pno32 p-acp po32 n1,) cst pns31 vmd xx vvi pno32, pn31 vbds jc p-acp pno31 pc-acp vvi pno31 d dt n1,
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1558
then if they had done none at all;
then if they had done none At all;
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1559
H• is only well pleased in his well beloved Son And when they separat a Lamb or a Bulloc• from the well b•loved, what was it to him mor• nor a dogs neck or swines flesh? It was his Creature as these are,
H• is only well pleased in his well Beloved Son And when they separate a Lamb or a Bulloc• from the well b•loved, what was it to him mor• nor a Dogs neck or Swine Flesh? It was his Creature as these Are,
n1 vbz av-j av vvn p-acp po31 av j-vvn n1 cc c-crq pns32 vvb dt n1 cc dt np1 p-acp dt av vvn, r-crq vbds pn31 p-acp pno31 n1 ccx dt ng1 n1 cc ng1 n1? pn31 vbds po31 n1 c-acp d vbr,
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1560
and no more, Isai. 66. 3. No• that they looked never beyond the Ceremonies it is evident,
and no more, Isaiah 66. 3. No• that they looked never beyond the Ceremonies it is evident,
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1561
because they boasted in them, the• used to find out these as a remedy of their sins,
Because they boasted in them, the• used to find out these as a remedy of their Sins,
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1562
and a mean to pacifie Gods Wrath, Micah 6. 6. Paul bears witnesse of it, 2 Cor. 13. 14. Moses had a Vail of Ceremonies over his Face,
and a mean to pacify God's Wrath, micah 6. 6. Paul bears witness of it, 2 Cor. 13. 14. Moses had a vail of Ceremonies over his Face,
cc dt j pc-acp vvi npg1 n1, np1 crd crd np1 vvz n1 pp-f pn31, crd np1 crd crd np1 vhd dt n1 pp-f n2 p-acp po31 n1,
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1563
and the Children of Israel could not stedfastly look to the end of that Mystery Christ Jesus,
and the Children of Israel could not steadfastly look to the end of that Mystery christ jesus,
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1564
but their minds were blinded, and is so to this day in the reading of the Scriptures:
but their minds were blinded, and is so to this day in the reading of the Scriptures:
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1565
And this Vail of hardness of heart shall be done away when Christ returnes them again.
And this vail of hardness of heart shall be done away when christ returns them again.
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1566
Now I say it is just so with us, there was never a people liker other,
Now I say it is just so with us, there was never a people liker other,
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1567
nor we are like the Jews:
nor we Are like the jews:
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1568
We have many external Ordinances, Preaching, Hearing, Baptism, Communion, Reading, Singing, Praying in publick, Extraordinary Solemnities of Fasting and Thanksgiving, Works of Discipline and Government, publick Reproof to sinners, Confessions and Absolutions.
We have many external Ordinances, Preaching, Hearing, Baptism, Communion, Reading, Singing, Praying in public, Extraordinary Solemnities of Fasting and Thanksgiving, Works of Discipline and Government, public Reproof to Sinners, Confessions and Absolutions.
pns12 vhb d j n2, vvg, vvg, n1, n1, vvg, vvg, vvg p-acp j, j n2 pp-f vvg cc n1, vvz pp-f n1 cc n1, j n1 p-acp n2, n2 cc n2.
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1569
What would ye think if we should change the terms of Sacrifices and new Moons,
What would you think if we should change the terms of Sacrifices and new Moons,
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1570
and speak all this to you? To what purpose is the multitude of your Fasts and Feasts, of your Preachings and Communions, of your Praying in secret,
and speak all this to you? To what purpose is the multitude of your Fasts and Feasts, of your Preachings and Communions, of your Praying in secret,
cc vvi d d p-acp pn22? p-acp r-crq n1 vbz dt n1 pp-f po22 n2 cc n2, pp-f po22 n2-vvg cc n2, pp-f po22 vvg p-acp j-jn,
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1571
and in your Families, of Conference and Prayer with others, of running to and fro to hear Preaching, •o partake of the Lords Table? I am full of them, • delight not in them;
and in your Families, of Conference and Prayer with Others, of running to and from to hear Preaching, •o partake of the lords Table? I am full of them, • delight not in them;
cc p-acp po22 n2, pp-f n1 cc n1 p-acp n2-jn, pp-f vvg p-acp cc av pc-acp vvi vvg, vdb vvi pp-f dt n2 n1? pns11 vbm j pp-f pno32, • vvb xx p-acp pno32;
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1572
When ye come here on •he Sabbath, who required at your hand to read my Courts? Come no more to hear the Word, run no more after Communions, seek •o more Baptism to your Children, call no •ore Solemn Assemblies, it is all iniquity.
When you come Here on •he Sabbath, who required At your hand to read my Courts? Come no more to hear the Word, run no more After Communions, seek •o more Baptism to your Children, call no •ore Solemn Assemblies, it is all iniquity.
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1573
Oh •ay ye, that is a strange Preaching indeed, must •e Pray no more? Hear no more? Sing no more? Did not God command these;
O •ay you, that is a strange Preaching indeed, must •e Pray no more? Hear no more? Sing no more? Did not God command these;
uh vvb pn22, cst vbz dt j vvg av, vmb av vvi av-dx dc? np1 av-dx dc? vvg dx av-dc? vdd xx np1 vvi d;
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1574
Why do ye discharge them? We do not mean so, that these should not be,
Why do you discharge them? We do not mean so, that these should not be,
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1575
but they should be in another way: All these want the Soul and Life of them, which is Jesus Christ in them.
but they should be in Another Way: All these want the Soul and Life of them, which is jesus christ in them.
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1576
Do ye not think your selves religious, because ye frequent these? The multitude of the people think that these please God and pacifie his Wrath:
Do you not think your selves religious, Because you frequent these? The multitude of the people think that these please God and pacify his Wrath:
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1577
Ye have no other thing in your mind but these.
You have no other thing in your mind but these.
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1578
If ye can attain any sorrow or grief for sin, or any tears to signify it, presently you absolve your selves for your repentance;
If you can attain any sorrow or grief for since, or any tears to signify it, presently you absolve your selves for your Repentance;
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1579
The scandalous who appear in publick, thinks the paying of a penalty to the Judge, and bowing the knee before the Congregation, satisfies God.
The scandalous who appear in public, thinks the paying of a penalty to the Judge, and bowing the knee before the Congregation, Satisfies God.
dt j r-crq vvb p-acp j, vvz dt vvg pp-f dt n1 p-acp dt n1, cc vvg dt n1 p-acp dt n1, vvz np1.
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1580
Ye miss nothing when ye have these: I speak to the professors of Religion also, who pretend to more knowledge then others,
You miss nothing when you have these: I speak to the professors of Religion also, who pretend to more knowledge then Others,
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1581
when ye have gone about so many Duties, ye are well satisfied, if ye get liberty in them;
when you have gone about so many Duties, you Are well satisfied, if you get liberty in them;
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1582
If ye can satisfy your self, ye doubt not of Gods satisfaction;
If you can satisfy your self, you doubt not of God's satisfaction;
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1583
And if ye do not satisfy your selves in your Duties, ye cannot believe his satisfaction;
And if you do not satisfy your selves in your Duties, you cannot believe his satisfaction;
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1584
Ye get the Ordinance, and misses nothing.
You get the Ordinance, and misses nothing.
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1585
Now, I say, in all this ye do not reac• to the end of this Ministry Jes•s Christ, ye d• not stedfastly behold him, to empty your selve• in his bosom, to turn over all the unrighteousness of your holy things upon him who bear• it;
Now, I say, in all this you do not reac• to the end of this Ministry Jes•s christ, you d• not steadfastly behold him, to empty your selve• in his bosom, to turn over all the unrighteousness of your holy things upon him who bear• it;
av, pns11 vvb, p-acp d d pn22 vdb xx n1 p-acp dt n1 pp-f d n1 vbz np1, pn22 n1 xx av-j vvi pno31, pc-acp vvi po22 n1 p-acp po31 n1, pc-acp vvi p-acp d dt n1 pp-f po22 j n2 p-acp pno31 r-crq n1 pn31;
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1586
That which pleaseth you, is not he in whom the Father is well pleased, but the measure o• your own Duty.
That which Pleases you, is not he in whom the Father is well pleased, but the measure o• your own Duty.
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1587
O! the Establishing of ou• own Righteousness is the ruine of the Visibl• Church: This is the grand Idol, and all Sacrifice to it.
OH! the Establishing of ou• own Righteousness is the ruin of the Visibl• Church: This is the grand Idol, and all Sacrifice to it.
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1588
Know therefore, that the most part of your performances are abomination and iniquity, because ye have so much confidence in them,
Know Therefore, that the most part of your performances Are abomination and iniquity, Because you have so much confidence in them,
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1589
and puts them not upon Christ as filthy raggs, or do not cover them with his Righteousness, as well as your wickedness.
and puts them not upon christ as filthy rags, or do not cover them with his Righteousness, as well as your wickedness.
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1590
I know ye will say, that ye are not satisfied with them, and that is still the matter of your Exercise.
I know you will say, that you Are not satisfied with them, and that is still the matter of your Exercise.
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1591
Well, I affirm in the Lords Name from that ground, that ye have confidence in them,
Well, I affirm in the lords Name from that ground, that you have confidence in them,
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1592
for if your diffidence and disquietness arise from it, your confidence and peace must come from it also.
for if your diffidence and disquietness arise from it, your confidence and peace must come from it also.
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1593
Is there any almost that maintains Faith, except when their own conditions please them well;
Is there any almost that maintains Faith, except when their own conditions please them well;
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1594
And that Faith I may call no Faith, at least not pure and cleanly entire Faith.
And that Faith I may call no Faith, At least not pure and cleanly entire Faith.
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1595
As for the multitude of you, you must know this, that God is not pleased with your prayers and fasting and hearing, &c. Because ye have such an esteem of them,
As for the multitude of you, you must know this, that God is not pleased with your Prayers and fasting and hearing, etc. Because you have such an esteem of them,
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1596
because ye can settle your selves against all Threatnings, and never once remember of Jesus Christ,
Because you can settle your selves against all Threatenings, and never once Remember of jesus christ,
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1597
or consider the end of his coming into the world:
or Consider the end of his coming into the world:
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1598
Because ye find no necessity of pardon for your prayers and righteousness, but stretches the garment of these over the uncleanness of your practices;
Because you find no necessity of pardon for your Prayers and righteousness, but stretches the garment of these over the uncleanness of your practices;
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1599
What delight hath the Lord in them, when they are put in his Sons place? Will he not be jealous that his Sons Glory be not given to another?
What delight hath the Lord in them, when they Are put in his Sons place? Will he not be jealous that his Sons Glory be not given to Another?
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1600
In the second place, the Lord rejects their performances, because there was nothing but a meer shadow of service,
In the second place, the Lord rejects their performances, Because there was nothing but a mere shadow of service,
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1601
and no worshipping of God in the Spirit. Ye know what Christ saith;
and no worshipping of God in the Spirit. You know what christ Says;
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1602
God is a Spirit, and he that worships him must do it in spirit and truth Jo. 4. 24. It is th• Heart and Soul that God delights into;God is a Spirit, and he that worships him must do it in Spirit and truth John 4. 24. It is th• Heart and Soul that God delights into;
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1603
M• son give me thy heart, for if thou give not hy heart, I care for nothing else:M• son give me thy heart, for if thou give not high heart, I care for nothing Else:
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1604
The heart i• the whole man; What a mans Affection is, that he is. Light is not so, it brings not th• man alongs with it:
The heart i• the Whole man; What a men Affection is, that he is. Light is not so, it brings not th• man alongs with it:
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1605
Christ Jesus hath give• himself for us, and he requires that we offer ou• selves to him;
christ jesus hath give• himself for us, and he requires that we offer ou• selves to him;
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1606
If we offer a Body to frequen• his House, our Feet to tread in his Courts, ou• Ears to hear his Word, what cares he for it, a• long as the Soul doth not offer it self up in Prayer or Hearing.
If we offer a Body to frequen• his House, our Feet to tread in his Courts, ou• Ears to hear his Word, what Cares he for it, a• long as the Soul does not offer it self up in Prayer or Hearing.
cs pns12 vvb dt n1 p-acp n1 po31 n1, po12 n2 pc-acp vvi p-acp po31 n2, n1 n2 pc-acp vvi po31 n1, r-crq vvz pns31 p-acp pn31, n1 av-j p-acp dt n1 vdz xx vvi pn31 n1 a-acp p-acp n1 cc n-vvg.
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1607
And this was the sin of thi• people, Isai. 29. 13. They draw near with th• lips,
And this was the since of thi• people, Isaiah 29. 13. They draw near with th• lips,
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1608
and their heart is far from the Lord. Now are not we their Children, and have succeeded to this.and their heart is Far from the Lord. Now Are not we their Children, and have succeeded to this.
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1609
Is there any thing almost in our publick Services, but what is publick? Is ther• any thing but what is seen of men? Ye com• to hear, ye sit and hear,
Is there any thing almost in our public Services, but what is public? Is ther• any thing but what is seen of men? the com• to hear, you fit and hear,
vbz pc-acp d n1 av p-acp po12 j n2, cc-acp q-crq vbz j? vbz n1 d n1 cc-acp q-crq vbz vvn pp-f n2? dt n1 pc-acp vvi, pn22 vvb cc vvi,
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1610
and is there any more? The most part have their minds wandering, no thoughts present:
and is there any more? The most part have their minds wandering, no thoughts present:
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1611
for your thought• are removed about your Barns and Corns, o• some business in your head;
for your thought• Are removed about your Barns and Corns, o• Some business in your head;
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1612
And if any hav• their Thoughts present, yet where are Affections? Which are the Soul and Spirit of Religion, without which, it is no true fire but wild• fire,
And if any hav• their Thoughts present, yet where Are Affections? Which Are the Soul and Spirit of Religion, without which, it is no true fire but wild• fire,
cc cs d n1 po32 n2 j, av q-crq vbr n2? r-crq vbr dt n1 cc n1 pp-f n1, p-acp r-crq, pn31 vbz dx j n1 p-acp n1 n1,
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1613
if it be not both burning and shinning Are ye serious in these Ordinances? Or rathe• are ye not more serious in any thing beside:
if it be not both burning and shinning are you serious in these Ordinances? Or rathe• Are you not more serious in any thing beside:
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1614
And now especially when Gods Providenc• calls you to earnest thoughts, when it crys to al• men to enter into consideration of their ow• ways.
And now especially when God's Providenc• calls you to earnest thoughts, when it cries to al• men to enter into consideration of their ow• ways.
cc av av-j c-crq n2 np1 vvz pn22 p-acp j n2, c-crq pn31 vvz p-acp n1 n2 pc-acp vvi p-acp n1 pp-f po32 n1 n2.
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1615
I pray you, is there any Soul-affliction in your Fasts even for a day? Is there any real grief or token of it? Not a Fast in Scripture without weeping;
I pray you, is there any Soul affliction in your Fasts even for a day? Is there any real grief or token of it? Not a Fast in Scripture without weeping;
pns11 vvb pn22, vbz pc-acp d n1 p-acp po22 n2 av p-acp dt n1? vbz pc-acp d j n1 cc n1 pp-f pn31? xx dt j p-acp n1 p-acp vvg;
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1616
We have kept many, and have never advanced so far.
We have kept many, and have never advanced so Far.
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1617
Shall the Lord then be pacified? Will not his Soul abhore them? How shall they appease him for your other provocations,
Shall the Lord then be pacified? Will not his Soul abhor them? How shall they appease him for your other provocations,
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1618
when they are as Oyl to the Flame, to increase his Indignation? The most part of Christians are guilty here:
when they Are as Oil to the Flame, to increase his Indignation? The most part of Christians Are guilty Here:
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1619
We come to the Ordinances, as it were to discharge a Custome, and perform a Ceremony, that we may have it to say to our Conscience, that it is done,
We come to the Ordinances, as it were to discharge a Custom, and perform a Ceremony, that we may have it to say to our Conscience, that it is done,
pns12 vvb p-acp dt n2, c-acp pn31 vbdr pc-acp vvi dt n1, cc vvi dt n1, cst pns12 vmb vhi pn31 pc-acp vvi p-acp po12 n1, cst pn31 vbz vdn,
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1620
and there is no more intent and purpose. We do not seek to have Soul communion with God:
and there is no more intent and purpose. We do not seek to have Soul communion with God:
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1621
We come to Sermon to hear some new thing, or new truth, or new fashion of it.
We come to Sermon to hear Some new thing, or new truth, or new fashion of it.
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1622
To learn a Notional Experience of Cases; But alas, this is not the great purpose and use of these things;
To Learn a Notional Experience of Cases; But alas, this is not the great purpose and use of these things;
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1623
It is to have some new sense of these things we know:
It is to have Some new sense of these things we know:
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1624
We know already, but we should come to get the Truth m•re received in our Love, to serve God in our Spirits,
We know already, but we should come to get the Truth m•re received in our Love, to serve God in our Spirits,
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1625
and to return to him our selves in a Sacrifice acceptable.
and to return to him our selves in a Sacrifice acceptable.
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1626
This is the greater half, if not the whole of Religion, Love to Jesus Christ who loved us,
This is the greater half, if not the Whole of Religion, Love to jesus christ who loved us,
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1627
and living to him, because he died for us, and livihg to him, because we love him.
and living to him, Because he died for us, and livihg to him, Because we love him.
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1628
Now all our Ordinances and Duties, should be Channels to cary our Love to him, and occasions of venting our Affections.
Now all our Ordinances and Duties, should be Channels to carry our Love to him, and occasions of venting our Affections.
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1629
Thirdly, the Lord rejected this peoples services, because they were exact and punctual in them, and neglected other parts of his Commandments;
Thirdly, the Lord rejected this peoples services, Because they were exact and punctual in them, and neglected other parts of his commandments;
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1630
And this is clearly expressed here. I will not hear your prayers, though there be many of them:
And this is clearly expressed Here. I will not hear your Prayers, though there be many of them:
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1631
Why? Your hands are full of blood. Ye come to worship me, and pray to me;
Why? Your hands Are full of blood. You come to worship me, and pray to me;
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1632
and yet there are many Abominations in your Conversation, which you continue in, and do not challenge in your selves.
and yet there Are many Abominations in your Conversation, which you continue in, and do not challenge in your selves.
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1633
Ye have unclean hands, and shall your prayer be accepted, which should come up with pure Hands? They took his Covenant in their mouth,
You have unclean hands, and shall your prayer be accepted, which should come up with pure Hands? They took his Covenant in their Mouth,
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1634
and offered many Sacrifices, but what have ye to do with these things (sayeth the Lord) since ye hate to be reformed,
and offered many Sacrifices, but what have you to do with these things (Saith the Lord) since you hate to be reformed,
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1635
since ye hate personal Reformation of your Lives, and in your Families? what have ye to do to profess to be my people, Psal. 50, 19, 17? The Lord requires an universality, if ye would prove sincerity:
since you hate personal Reformation of your Lives, and in your Families? what have you to do to profess to be my people, Psalm 50, 19, 17? The Lord requires an universality, if you would prove sincerity:
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1636
If ye have respect to any of his Commands, as his Commands, then will ye respect all.
If you have respect to any of his Commands, as his Commands, then will you respect all.
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1637
If ye be partial, and choose one Duty that is easy and refuse another harder; ye will come to the Church and hear, but ye will not pray at home;
If you be partial, and choose one Duty that is easy and refuse Another harder; you will come to the Church and hear, but you will not pray At home;
cs pn22 vbb j, cc vvi crd n1 cst vbz j cc vvb j-jn av-jc; pn22 vmb vvi p-acp dt n1 cc vvi, cc-acp pn22 vmb xx vvi p-acp n1-an;
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1638
Ye will fast in publck, but not in private:
You will fast in publck, but not in private:
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1639
Then (sayes the Lord) ye do not at all obey me, but your own humour;
Then (Says the Lord) you do not At all obey me, but your own humour;
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1640
ye do not at all fast unto me, but unto your selves;
you do not At all fast unto me, but unto your selves;
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1641
As much as your interest lyes in a Duty, so much are ye carried to it:
As much as your Interest lies in a Duty, so much Are you carried to it:
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1642
And I take this to be the reason, why many are so Eager in pursuing publick Ordinances, following Communions,
And I take this to be the reason, why many Are so Eager in pursuing public Ordinances, following Communions,
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1643
and Conferences with Gods people, ready to Pray in publick rather then alone:
and Conferences with God's people, ready to Pray in public rather then alone:
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1644
If ye would follow them into their secret Chamber, how much indifferency is there? how great infrequency,
If you would follow them into their secret Chamber, how much indifferency is there? how great infrequency,
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1645
how little fervency? VVell (sayes the Lord) did ye pray to me when ye prayed among others? No, ye prayed either to your selves, or the company, or both.
how little fervency? Well (Says the Lord) did you pray to me when you prayed among Others? No, you prayed either to your selves, or the company, or both.
c-crq j n1? uh-av (vvz dt n1) vdd pn22 vvi p-acp pno11 c-crq pn22 vvd p-acp n2-jn? uh-dx, pn22 vvd d p-acp po22 n2, cc dt n1, cc d.
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1646
Did ye seek me in a Communion? No, (sayeth the Lord) ye sought not me, but your selves:
Did you seek me in a Communion? No, (Saith the Lord) you sought not me, but your selves:
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If ye sought me indeed with others, ye would be als earnest if not more, to seek me alone, Zech. 7. 6. And again, the Lord especially requires the weightier matters of the Law to be considered;
If you sought me indeed with Others, you would be also earnest if not more, to seek me alone, Zechariah 7. 6. And again, the Lord especially requires the Weightier matters of the Law to be considered;
cs pn22 vvd pno11 av p-acp n2-jn, pn22 vmd vbi av j cs xx av-dc, pc-acp vvi pno11 av-j, np1 crd crd cc av, dt n1 av-j vvz dt jc n2 pp-f dt n1 pc-acp vbi vvn;
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1648
As it was among the Jews, their Ceremonies were commanded, and so good, but they were not so much good in themselves,
As it was among the jews, their Ceremonies were commanded, and so good, but they were not so much good in themselves,
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1649
as because they were means appointed for another end and use.
as Because they were means appointed for Another end and use.
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1650
But the Moral Law was binding in it self, and good in it self, without relation to another thing.
But the Moral Law was binding in it self, and good in it self, without Relation to Another thing.
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1651
And therefore Christ lays this heavy Charge to the Pharisees;
And Therefore christ lays this heavy Charge to the Pharisees;
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1652
Ye tithe mint and anise, Mat. 23. 23. Woe unto you, for ye neglect the weightier matters of the Law, Judgement, Mercy and Faith, these ye ought to have done, You tithe mint and anise, Mathew 23. 23. Woe unto you, for you neglect the Weightier matters of the Law, Judgement, Mercy and Faith, these you ought to have done,
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1653
and not left the other undone. and not left the other undone.
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1654
Are there not many who would think it a great fault, to stay away from the Church on the Sabbath or Week day,
are there not many who would think it a great fault, to stay away from the Church on the Sabbath or Week day,
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1655
and yet will not stick to swear, to drink often; VVoe unto you, for ye strain at a gnat and swallow a camel.
and yet will not stick to swear, to drink often; VVoe unto you, for you strain At a gnat and swallow a camel.
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1656
Therefore are the Prophets full of these Expostulations:
Therefore Are the prophets full of these Expostulations:
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1657
The people seemed to make Conscience of Ceremonies and External Ordinances, but they did not order their Conversation aright;
The people seemed to make Conscience of Ceremonies and External Ordinances, but they did not order their Conversation aright;
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1658
They did not execute Judgment and relieve the oppressed, did not walk soberly, did not mortify sinful lusts, &c. Alas, we deceive our selves with the noise of a Covenant,
They did not execute Judgement and relieve the oppressed, did not walk soberly, did not mortify sinful Lustiest, etc. Alas, we deceive our selves with the noise of a Covenant,
pns32 vdd xx vvi n1 cc vvi dt j-vvn, vdd xx vvi av-j, vdd xx vvi j n2, av uh, pns12 vvb po12 n2 p-acp dt n1 pp-f dt n1,
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1659
and a Cause of God, we cry it up, as an Antidot against all evils, use it as a charm,
and a Cause of God, we cry it up, as an Antidote against all evils, use it as a charm,
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1660
even as the Jews did their Temple;
even as the jews did their Temple;
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1661
and in the mean time, we do not care how we walk before God, or with our Neighbours:
and in the mean time, we do not care how we walk before God, or with our Neighbours:
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1662
Well, (thus saith the Lord) Trust ye not in lying words, Jer. 7. 4, 5, 6. If drunkenness reign among you,
Well, (thus Says the Lord) Trust you not in lying words, Jer. 7. 4, 5, 6. If Drunkenness Reign among you,
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1663
if filthiness, swearing, oppression, cruelty reign among you, your Covenant is but a ly, all your professions are but lying words,
if filthiness, swearing, oppression, cruelty Reign among you, your Covenant is but a lie, all your professions Are but lying words,
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1664
and shall never keep you in your Inheritances and Dwellings. The Lord tells you what he requires of you, Is it not to do justly,
and shall never keep you in your Inheritances and Dwellings. The Lord tells you what he requires of you, Is it not to do justly,
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1665
and walk humbly with God? Mic. 6. 7. This is that which the grace of God teaches, To deny ungodliness and worldly lusts,
and walk humbly with God? Mic. 6. 7. This is that which the grace of God Teaches, To deny ungodliness and worldly Lustiest,
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1666
and to live soberly, righteously and godly towards your God, your neighbour and your self, Tit. 2. 11, 12. And this he prefers to your publick Ordinances, your Fasting, Covenanting, Preaching and such like.and to live soberly, righteously and godly towards your God, your neighbour and your self, Tit. 2. 11, 12. And this he prefers to your public Ordinances, your Fasting, Covenanting, Preaching and such like.
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1667
Is not this to know me (saith the Lord) Jer. 22. 15. 16. You think you know God,Is not this to know me (Says the Lord) Jer. 22. 15. 16. You think you know God,
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1668
when you can discourse well of Religion, and intertain conferences of practical Cases; You think it is knowledge to understand Preachings and Scripture.
when you can discourse well of Religion, and entertain conferences of practical Cases; You think it is knowledge to understand Preachings and Scripture.
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1669
But thus saith the Lord, To do justly to all men, to walk humbly towards God, to walk soberly in your selves, is more real knowledge of God,
But thus Says the Lord, To do justly to all men, to walk humbly towards God, to walk soberly in your selves, is more real knowledge of God,
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1670
then all the Volumes of Doctors contain, or the heads of Professors.
then all the Volumes of Doctors contain, or the Heads of Professors.
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1671
Is this knowledge of God, to have a long flowrishing discourse, containing much Religion in it? Alas no;
Is this knowledge of God, to have a long flourishing discourse, containing much Religion in it? Alas no;
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1672
to do justly, to oppress none, to pray more in secret, to walk humbly and soberly, this is to know the Lord;
to do justly, to oppress none, to pray more in secret, to walk humbly and soberly, this is to know the Lord;
pc-acp vdi av-j, pc-acp vvi pix, pc-acp vvi av-dc p-acp j-jn, pc-acp vvi av-j cc av-j, d vbz pc-acp vvi dt n1;
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1673
practice is real knowledge indeed, it argues, that what a man knows, he receives in love, that the Truth hath a deep impression on the heart, that the Light shines into the heart, to inflame it.
practice is real knowledge indeed, it argues, that what a man knows, he receives in love, that the Truth hath a deep impression on the heart, that the Light shines into the heart, to inflame it.
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1674
What is knowledge before God? As much as principles Affection and Action, as much as hath Influence on your Conversations:
What is knowledge before God? As much as principles Affection and Actium, as much as hath Influence on your Conversations:
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1675
If you do not, and love not what you know, is that to know the Lord? Shall not your knowledge be a Testimony against your practice, and no more?
If you do not, and love not what you know, is that to know the Lord? Shall not your knowledge be a Testimony against your practice, and no more?
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1676
SERMON X. Isai. 1. 16. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, &c. IF we would have a sum of pure and undefiled Religion, here it is set down in opposition to this people• shadow of Religion, that consisted in External Ordinances and Rites.
SERMON X. Isaiah 1. 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, etc. IF we would have a sum of pure and undefiled Religion, Here it is Set down in opposition to this people• shadow of Religion, that consisted in External Ordinances and Rites.
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1677
We think that God should be als well pleased with our service as we our selves;
We think that God should be also well pleased with our service as we our selves;
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1678
therefore, we choose his commands, which our humour hath no particular antipathy against, and refuse others.
Therefore, we choose his commands, which our humour hath no particular antipathy against, and refuse Others.
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1679
But the Lord will not be so served;
But the Lord will not be so served;
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1680
As he will not share with the world and divide the Soul and service of man with Creatures,
As he will not share with the world and divide the Soul and service of man with Creatures,
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1681
so as M•mmon should get part, and he his part.
so as M•mmon should get part, and he his part.
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1682
No, if we choose the one, we must refuse the other, for so will he not suffer his Word and Commands to be divided;
No, if we choose the one, we must refuse the other, for so will he not suffer his Word and Commands to be divided;
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1683
There must be some universality in respect of the Gospel and the Law, and a conjunction of these two, or we cannot please him.
There must be Some universality in respect of the Gospel and the Law, and a conjunction of these two, or we cannot please him.
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1684
If Religion do not include the Gospel, we are yet upon the old Covenant of Works, according to which, none can be justified;
If Religion do not include the Gospel, we Are yet upon the old Covenant of Works, according to which, none can be justified;
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1685
If it do not include the Law in the Hands of a Mediator, then we turn the Grace of god unto wantonness, If it shut out Jesus Christ and have no use of him,
If it do not include the Law in the Hands of a Mediator, then we turn the Grace of god unto wantonness, If it shut out jesus christ and have no use of him,
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1686
how can either we or our performances stand or be accepted before his holy eyes.
how can either we or our performances stand or be accepted before his holy eyes.
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1687
If it exclude the Law that Christ came to establish, how can he be pleased with our religion:
If it exclude the Law that christ Come to establish, how can he be pleased with our Religion:
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1688
Both of these offer an indignity to the Son of God.
Both of these offer an indignity to the Son of God.
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1689
The Sum then of Christian Religion is Believing and Sanctification of the spirit unto obedience, that is the root and fountain;
The Sum then of Christian Religion is Believing and Sanctification of the Spirit unto Obedience, that is the root and fountain;
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1690
this is the fruit and stream: Justification of our persons, and sanctification of our lives and hearts.
this is the fruit and stream: Justification of our Persons, and sanctification of our lives and hearts.
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1691
This is pure Religion and undefiled. This is pure Religion and undefiled.
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1692
And therefore Isaiah sayes, Wash you, make you clean, Cleanse in the only true fountain of Christs blood.
And Therefore Isaiah Says, Wash you, make you clean, Cleanse in the only true fountain of Christ blood.
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1693
It is not your purifications of the Law, your many washings with water, and hysope, It is not the blood of buls and goats can purge your consciences from dead works:
It is not your purifications of the Law, your many washings with water, and hyssop, It is not the blood of Bulls and Goats can purge your Consciences from dead works:
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1694
they do but purify your flesh, but cannot wash your souls worse defiled. This blood of J•sus Christ is that clean water that he must sprinkle on you; if you would be clean.
they do but purify your Flesh, but cannot wash your Souls Worse defiled. This blood of J•sus christ is that clean water that he must sprinkle on you; if you would be clean.
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1695
If you take any other water, any other righteousness but his, and wash thy self therewith, suppose it be snow water that washeth cleanest, thy most exact conversation,
If you take any other water, any other righteousness but his, and wash thy self therewith, suppose it be snow water that washes cleanest, thy most exact Conversation,
cs pn22 vvb d j-jn n1, d j-jn n1 p-acp png31, cc vvb po21 n1 av, vvb pn31 vbi n1 n1 cst vvz js, po21 av-ds j n1,
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1696
yet he will plunge thee in the mire, till thy own cloaths abhore thee Job 9. 30, 31. Now when ye have washed your persons, ye need not save to wash your feet, (sayes Christ) your dayly conversation, reform it in the vertue of that blood,
yet he will plunge thee in the mire, till thy own clothes abhor thee Job 9. 30, 31. Now when you have washed your Persons, you need not save to wash your feet, (Says christ) your daily Conversation, reform it in the virtue of that blood,
av pns31 vmb vvi pno21 p-acp dt n1, c-acp po21 d n2 vvb pno21 np1 crd crd, crd av c-crq pn22 vhb vvn po22 n2, pn22 vvb xx vvi pc-acp vvi po22 n2, (vvz np1) po22 j n1, vvb pn31 p-acp dt n1 pp-f d n1,
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1697
for we are not called to uncleanness but unto holiness.
for we Are not called to uncleanness but unto holiness.
c-acp pns12 vbr xx vvn p-acp n1 cc-acp p-acp n1.
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1698
And therefore, Put away the evil of yoor doings, &c. God hath put away the guilt of your doings by Justification;
And Therefore, Put away the evil of yoor doings, etc. God hath put away the guilt of your doings by Justification;
cc av, vvb av dt n-jn pp-f po22 n2-vdg, av np1 vhz vvn av dt n1 pp-f po22 n2-vdg p-acp n1;
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1699
now put ye away the evil of your doings by Sanctification, &c. And if ye would know what Sanctification is? Cease to do evil; do not return to the old puddle to wallow in it.
now put you away the evil of your doings by Sanctification, etc. And if you would know what Sanctification is? Cease to do evil; do not return to the old puddle to wallow in it.
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1700
Ye that are cleansed by this blood, O! think how unbeseeming it is to you, to defile your selves again with these things ye are cleansed from:
You that Are cleansed by this blood, OH! think how unbeseeming it is to you, to defile your selves again with these things you Are cleansed from:
pn22 cst vbr vvn p-acp d n1, uh vvb c-crq j pn31 vbz p-acp pn22, pc-acp vvi po22 n2 av p-acp d n2 pn22 vbr vvn p-acp:
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1701
But now, learn to do well: ye are given up to Christ, ye must be his Disciples, and he will teach you:
But now, Learn to do well: you Are given up to christ, you must be his Disciples, and he will teach you:
cc-acp av, vvb pc-acp vdi av: pn22 vbr vvn a-acp p-acp np1, pn22 vmb vbi po31 n2, cc pns31 vmb vvi pn22:
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1702
Learn of me (sayes Christ) you need no other law almost but his example;Learn of me (Says christ) you need no other law almost but his Exampl;
vvb pp-f pno11 (vvz np1) pn22 vvb dx j-jn n1 av p-acp po31 n1;
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1703
he is a visible and speaking law, yet seek Judgement, As ye ought to look on my example;
he is a visible and speaking law, yet seek Judgement, As you ought to look on my Exampl;
pns31 vbz dt j cc j-vvg n1, av vvb n1, p-acp pn22 vmd pc-acp vvi p-acp po11 n1;
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1704
so especially ponder that word and rule of practice and behaviour that I have left behind me and given out as the law-giver of the redeemed:
so especially ponder that word and Rule of practice and behaviour that I have left behind me and given out as the lawgiver of the redeemed:
av av-j vvi d n1 cc n1 pp-f n1 cc n1 cst pns11 vhb vvn p-acp pno11 cc vvn av p-acp dt n1 pp-f dt j-vvn:
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1705
have I redeemed you? And should not I be the redeemmed and ransomed ones King? Is there any society in the world wants a law, order and government? neither must ye who are delivered from bondage, enfranchised, and made free indeed.
have I redeemed you? And should not I be the redeemmed and ransomed ones King? Is there any society in the world Wants a law, order and government? neither must you who Are Delivered from bondage, enfranchised, and made free indeed.
vhb pns11 vvn pn22? cc vmd xx pns11 vbi dt j-vvn cc vvd pi2 n1? vbz pc-acp d n1 p-acp dt n1 vvz dt n1, n1 cc n1? dx vmb pn22 r-crq vbr vvn p-acp n1, vvn, cc vvd j av.
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1706
Now ye should of all men most live by a law. And when ye know that rule, then apply it to your several vocations and callings:
Now you should of all men most live by a law. And when you know that Rule, then apply it to your several vocations and callings:
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1707
let the Magistrat act according to it, and every man according to it:
let the Magistrate act according to it, and every man according to it:
vvb dt n1 n1 vvg p-acp pn31, cc d n1 vvg p-acp pn31:
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1708
Religion consists not in a general notion, but condescends to our particular practice, to reform it.
Religion consists not in a general notion, but condescends to our particular practice, to reform it.
n1 vvz xx p-acp dt j n1, cc-acp vvz p-acp po12 j n1, pc-acp vvi pn31.
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1709
You see then what we would presse upon your Consciences. It is true religion that we would have you perswaded unto.
You see then what we would press upon your Consciences. It is true Religion that we would have you persuaded unto.
pn22 vvb av r-crq pns12 vmd vvi p-acp po22 n2. pn31 vbz j n1 cst pns12 vmd vhi pn22 vvn p-acp.
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1710
All men have some kind of Religion, even Heathens who worship Idols; but the true religion respects the true and living God.
All men have Some kind of Religion, even heathens who worship Idols; but the true Religion respects the true and living God.
av-d n2 vhb d n1 pp-f n1, av n2-jn r-crq n1 n2; cc-acp dt j n1 vvz dt j cc j-vvg np1.
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1711
Now what is it to worship the true and living God? what is the service of him, that may be called Religion indeed? Should we be the prescrivers of it? No certainly, he must carve solely in that or else it cannot please him.
Now what is it to worship the true and living God? what is the service of him, that may be called Religion indeed? Should we be the prescrivers of it? No Certainly, he must carve solely in that or Else it cannot please him.
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1712
Therefore To the Law and to the Testemony:
Therefore To the Law and to the Testimony:
av p-acp dt n1 cc p-acp dt n1:
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1713
if ye speak not according to this, and worship not according to this word of God, it is because there is no light into you.
if you speak not according to this, and worship not according to this word of God, it is Because there is no Light into you.
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1714
Ye may have a religion before men pure and undefiled, but if it be not so before God and the father, I pray you to what purpose is it? I am sure it is all lost labour,
You may have a Religion before men pure and undefiled, but if it be not so before God and the father, I pray you to what purpose is it? I am sure it is all lost labour,
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1715
nay it is labour with loss, instead of gain. O that ye were perswaded to look and search the Scriptures:
nay it is labour with loss, instead of gain. O that you were persuaded to look and search the Scriptures:
uh-x pn31 vbz n1 p-acp n1, av pp-f n1. sy cst pn22 vbdr vvn pc-acp vvi cc vvi dt n2:
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1716
Think ye to have eternal life out of them? and think ye to have eternal life by them, who do not labour to know the way of it set down there? Every on of you have a different model of religion according to your fancies and breedings, according as your lusts will suffer you:
Think you to have Eternal life out of them? and think you to have Eternal life by them, who do not labour to know the Way of it Set down there? Every on of you have a different model of Religion according to your fancies and breedings, according as your Lustiest will suffer you:
vvb pn22 pc-acp vhi j n1 av pp-f pno32? cc vvb pn22 pc-acp vhi j n1 p-acp pno32, r-crq vdb xx vvi pc-acp vvi dt n1 pp-f pn31 vvd a-acp a-acp? np1 p-acp pp-f pn22 vhb dt j n1 pp-f n1 vvg p-acp po22 n2 cc n2-vvg, vvg p-acp po22 n2 vmb vvi pn22:
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1717
The rule that the most part walk by is the course and example of the world.
The Rule that the most part walk by is the course and Exampl of the world.
dt n1 cst dt av-ds n1 vvb a-acp vbz dt n1 cc n1 pp-f dt n1.
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1718
Is not this darknesse, and grosse darkness? Others model their duties according to their ability, they will do all they can do with ease,
Is not this darkness, and gross darkness? Others model their duties according to their ability, they will do all they can do with ease,
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1719
and without troubling themselves, and they think God may be well pleased with that.
and without troubling themselves, and they think God may be well pleased with that.
cc p-acp vvg px32, cc pns32 vvb np1 vmb vbi av vvn p-acp d.
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1720
I pray you consider and hear the word of the Lord, and Law of your God;
I pray you Consider and hear the word of the Lord, and Law of your God;
pns11 vvb pn22 vvb cc vvi dt n1 pp-f dt n1, cc n1 pp-f po22 n1;
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1721
hath he set down here the rule and perfect patern of true Religion, and will ye never so much own it,
hath he Set down Here the Rule and perfect pattern of true Religion, and will you never so much own it,
vhz pns31 vvn a-acp av dt n1 cc j n1 pp-f j n1, cc vmb pn22 av-x av av-d vvi pn31,
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1722
as to examine yours according to it? the scriptures are the touch-stone;
as to examine yours according to it? the Scriptures Are the touchstone;
c-acp pc-acp vvi po22 vvg p-acp pn31? dt n2 vbr dt n1;
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1723
If you would not have a counterfeit Religion deceiving you in the end when ye have trusted to it, I pray you try it by the word of God.
If you would not have a counterfeit Religion deceiving you in the end when you have trusted to it, I pray you try it by the word of God.
cs pn22 vmd xx vhi dt j-jn n1 vvg pn22 p-acp dt n1 c-crq pn22 vhb vvn p-acp pn31, pns11 vvb pn22 vvb pn31 p-acp dt n1 pp-f np1.
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1724
Oh that this principle were once sunk into your hearts, I may not walk at randome,
O that this principle were once sunk into your hearts, I may not walk At random,
uh cst d n1 vbdr a-acp vvn p-acp po22 n2, pns11 vmb xx vvi p-acp av-an,
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1725
if I please my self, and satisfy my own will, if that be not also Gods will, I shall have neither gain nor comfort of it, his will is manifested in his word, I will search and find what God hath required of me,
if I please my self, and satisfy my own will, if that be not also God's will, I shall have neither gain nor Comfort of it, his will is manifested in his word, I will search and find what God hath required of me,
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1726
for if I be not certain of his will, I may be doing all my dayes,
for if I be not certain of his will, I may be doing all my days,
c-acp cs pns11 vbb xx j pp-f po31 n1, pns11 vmb vbi vdg d po11 n2,
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1727
and sweating out my life, and yet losse my pains and oyl.
and sweating out my life, and yet loss my pains and oil.
cc vvg av po11 n1, cc av n1 po11 n2 cc n1.
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1728
I say this word of the Lord that Isaiah calls to the people to hear V. 10. will at length judge you.
I say this word of the Lord that Isaiah calls to the people to hear V. 10. will At length judge you.
pns11 vvb d n1 pp-f dt n1 cst np1 vvz p-acp dt n1 pc-acp vvi np1 crd n1 p-acp n1 vvb pn22.
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1729
Your Religion will be tryed in the day of accompts according to it, not according to your rules and methods ye have prescribed unto your selves.
Your Religion will be tried in the day of accounts according to it, not according to your rules and methods you have prescribed unto your selves.
po22 n1 vmb vbi vvn p-acp dt n1 pp-f n2 vvg p-acp pn31, xx vvg p-acp po22 n2 cc n2 pn22 vhb vvn p-acp po22 n2.
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1730
Now if ye in the mean time shall judge your selves according to another rule,
Now if you in the mean time shall judge your selves according to Another Rule,
av cs pn22 p-acp dt j n1 vmb vvi po22 n2 vvg p-acp j-jn n1,
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1731
and ab•olve your selves, and in the end God shall judge you according to this word and condemn you, were ye not fools in neglecting this word.
and ab•olve your selves, and in the end God shall judge you according to this word and condemn you, were you not Fools in neglecting this word.
cc vvb po22 n2, cc p-acp dt n1 np1 vmb vvi pn22 vvg p-acp d n1 cc vvb pn22, vbdr pn22 xx n2 p-acp vvg d n1.
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1732
The whole will of God concerning your duty may be summed up in two;
The Whole will of God Concerning your duty may be summed up in two;
dt j-jn n1 pp-f np1 vvg po22 n1 vmb vbi vvn a-acp p-acp crd;
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1733
John hath one of them, 1 Jo. 3. 23. And this is his Commandment, that we shoud believe on the Name of his Son Jesus Christ,
John hath one of them, 1 John 3. 23. And this is his Commandment, that we should believe on the Name of his Son jesus christ,
np1 vhz crd pp-f pno32, crd np1 crd crd cc d vbz po31 n1, cst pns12 vmd vvi p-acp dt n1 pp-f po31 n1 np1 np1,
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1734
and love one another, as he gave us Commandment. and love one Another, as he gave us Commandment.
cc vvb pi j-jn, c-acp pns31 vvd pno12 n1.
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1735
And Paul hath another to the Thessalonians. 1 Thes. 4. 3. This is the wiil of God, even your sanctification.
And Paul hath Another to the Thessalonians. 1 Thebes 4. 3. This is the wiil of God, even your sanctification.
cc np1 vhz j-jn p-acp dt njp2. crd np1 crd crd d vbz dt av pp-f np1, av po22 n1.
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1736
And these two make up this text, so that it units both Gospel and Law. The Commandment of the Law comes forth, and it is found that we have broken,
And these two make up this text, so that it units both Gospel and Law. The Commandment of the Law comes forth, and it is found that we have broken,
cc d crd vvb a-acp d n1, av cst pn31 vvz d n1 cc n1. dt n1 pp-f dt n1 vvz av, cc pn31 vbz vvn cst pns12 vhb vvn,
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1737
and are guilty, that we cannot answer for one of a thousand; the Law entring makes sin abound, our inability, yea impossibility of obedience is more discovered:
and Are guilty, that we cannot answer for one of a thousand; the Law entering makes since abound, our inability, yea impossibility of Obedience is more discovered:
cc vbr j, cst pns12 vmbx vvi p-acp crd pp-f dt crd; dt n1 vvg vvz n1 vvi, po12 n1, uh n1 pp-f n1 vbz av-dc vvn:
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1738
well then, the Gospel proclames the Lord Jesus Christ for the Saviour of sinners, and commands us under pain of damnation to believe in him, to cast our souls on him,
well then, the Gospel proclames the Lord jesus christ for the Saviour of Sinners, and commands us under pain of damnation to believe in him, to cast our Souls on him,
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1739
as one able to save, as one who hath obeyed the Law for us;
as one able to save, as one who hath obeyed the Law for us;
c-acp pi j pc-acp vvi, c-acp pi r-crq vhz vvn dt n1 p-acp pno12;
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1740
so that this command of believing in Christ is answerable to all the breaches of the Law,
so that this command of believing in christ is answerable to all the Breaches of the Law,
av cst d n1 pp-f vvg p-acp np1 vbz j p-acp d dt n2 pp-f dt n1,
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1741
and tends to make them up in Christ.
and tends to make them up in christ.
cc vvz pc-acp vvi pno32 a-acp p-acp np1.
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1742
When he proclaimed the Law on Mount Sinai with terrour, that which ye hear exprest is not his first Comandment, which ye are in the first instance to obey,
When he proclaimed the Law on Mount Sinai with terror, that which you hear expressed is not his First Commandment, which you Are in the First instance to obey,
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1743
for all these we have broken; but it hath a Gospel-command in its bosome, it leads to Jesus Christ:
for all these we have broken; but it hath a Gospel-command in its bosom, it leads to jesus christ:
p-acp d d pns12 vhb vvn; cc-acp pn31 vhz dt j p-acp po31 n1, pn31 vvz p-acp np1 np1:
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1744
and if ye could read the mind of God in it, ye would resolve all these commands which condemn you and curse you, into one command of believing in the Son, that ye may be saved from that condemnation:
and if you could read the mind of God in it, you would resolve all these commands which condemn you and curse you, into one command of believing in the Son, that you may be saved from that condemnation:
cc cs pn22 vmd vvi dt n1 pp-f np1 p-acp pn31, pn22 vmd vvi d d n2 r-crq vvb pn22 cc vvb pn22, p-acp crd n1 pp-f vvg p-acp dt n1, cst pn22 vmb vbi vvn p-acp d n1:
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1745
And if ye obey this command, which is his last command, and most perremptory, then are the breaches of all the rest made up, the intent of all the rest is fulfilled,
And if you obey this command, which is his last command, and most perremptory, then Are the Breaches of all the rest made up, the intent of all the rest is fulfilled,
cc cs pn22 vvb d n1, r-crq vbz po31 ord n1, cc av-ds j, av vbr dt n2 pp-f d dt n1 vvd a-acp, dt n1 pp-f d dt n1 vbz vvn,
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1746
though not in your obedience, yet in Christs, which is better then ours.
though not in your Obedience, yet in Christ, which is better then ours.
cs xx p-acp po22 n1, av p-acp npg1, r-crq vbz jc cs png12.
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1747
Believing in Christ presents God with a perfect righteousness, with an obedience even to the death of the Cross.
Believing in christ presents God with a perfect righteousness, with an Obedience even to the death of the Cross.
vvg p-acp np1 vvz np1 p-acp dt j n1, p-acp dt n1 av p-acp dt n1 pp-f dt n1.
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1748
When a sinner hears the holy and spiritual sense of the Law, and sees it in the light of Gods holiness, O how vile must he appear to himself,
When a sinner hears the holy and spiritual sense of the Law, and sees it in the Light of God's holiness, Oh how vile must he appear to himself,
c-crq dt n1 vvz dt j cc j n1 pp-f dt n1, cc vvz pn31 p-acp dt n1 pp-f npg1 n1, uh q-crq j vmb pns31 vvi p-acp px31,
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1749
and how must he abhor himself? What original pollution, what actual pollution, what a fountain within, what uncleanness in streams without will discover it self? Now when the most part of men get any sight of this, presently they fall a washing and cleansing themselves, or hiding their filthiness.
and how must he abhor himself? What original pollution, what actual pollution, what a fountain within, what uncleanness in streams without will discover it self? Now when the most part of men get any sighed of this, presently they fallen a washing and cleansing themselves, or hiding their filthiness.
cc q-crq vmb pns31 vvi px31? q-crq j-jn n1, r-crq j n1, r-crq dt n1 a-acp, r-crq n1 p-acp n2 p-acp vmb vvi pn31 n1? av c-crq dt av-ds n1 pp-f n2 vvb d n1 pp-f d, av-j pns32 vvb dt n-vvg cc vvg px32, cc vvg po32 n1.
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1750
And what water take they? Their own tears or sorrows, their own resolutions, their own reformations.
And what water take they? Their own tears or sorrows, their own resolutions, their own reformations.
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1751
But alas, we are still more plunged in our own filthiness, that is still marked before him,
But alas, we Are still more plunged in our own filthiness, that is still marked before him,
p-acp uh, pns12 vbr av av-dc vvn p-acp po12 d n1, cst vbz av vvn p-acp pno31,
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1752
because all that is als foul as that we would have washen away.
Because all that is also foul as that we would have washen away.
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1753
What garment do men take to hide themselves ordinarily? Is it not their own righteousness? Is it not a shirt of some duty that is spread over transgressions? Do not men think their sins hid,
What garment do men take to hide themselves ordinarily? Is it not their own righteousness? Is it not a shirt of Some duty that is spread over transgressions? Do not men think their Sins hid,
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1754
if they can mourn and pray for a time? Their consciences are eased by reflection upon this.
if they can mourn and pray for a time? Their Consciences Are eased by reflection upon this.
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1755
But alas, thine iniquity is still marked;
But alas, thine iniquity is still marked;
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1756
Shall filthiness hide filthiness? Thy righteousness is as a vile garment, as a menstruous cloth, Isa. 64. 6. as well as thine unrighteousness,
Shall filthiness hide filthiness? Thy righteousness is as a vile garment, as a menstruous cloth, Isaiah 64. 6. as well as thine unrighteousness,
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1757
how then shall it cover thy nakedness? Seing it is so then, what is the Lords mind concerning our cleansing:
how then shall it cover thy nakedness? Sing it is so then, what is the lords mind Concerning our cleansing:
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1758
seing stretched out hands, and many prayers will not do it, what shall I do? The Lord hath shewed thee what thou shalt do,
sing stretched out hands, and many Prayers will not do it, what shall I do? The Lord hath showed thee what thou shalt do,
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1759
and that is, that thou do nothing in relation to that end, that thou shouldst undertake to wash away the least spot by all thy repentance;
and that is, that thou do nothing in Relation to that end, that thou Shouldst undertake to wash away the least spot by all thy Repentance;
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1760
yet must thou wash and make clean, and the water is brought new unto you, even the blood of Jesus Christ that cleanseth from all sin:
yet must thou wash and make clean, and the water is brought new unto you, even the blood of jesus christ that Cleanseth from all since:
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1761
wash in this blood, and ye shall be clean.
wash in this blood, and you shall be clean.
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1762
And what is it to wash in this blood? It is to believe in Christ Jesus, to lay hold on the all-sufficient vertue of it, to trust our souls to it,
And what is it to wash in this blood? It is to believe in christ jesus, to lay hold on the All-sufficient virtue of it, to trust our Souls to it,
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1763
as a sufficient ransome for all our sins;
as a sufficient ransom for all our Sins;
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1764
to spread the covering of Christ his righteousness over all our righteousneses and unrighteousness, as having both alike need to be hid from his holy eys.
to spread the covering of christ his righteousness over all our righteousneses and unrighteousness, as having both alike need to be hid from his holy eyes.
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1765
Jesus Christ came by water and by blood. 1 Jo. 5. 6. by water to Sanctifie, and by blood to Justifie;
jesus christ Come by water and by blood. 1 John 5. 6. by water to Sanctify, and by blood to Justify;
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1766
by the power and cleansing vertue of the Holy Ghost to take away sin in the beeing of it,
by the power and cleansing virtue of the Holy Ghost to take away since in the being of it,
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1767
and by the vertue of his blood to take away sin in the guilt and condemnation of it.
and by the virtue of his blood to take away since in the guilt and condemnation of it.
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1768
Now I conceive he presses a twofold exercise upon them in this washing, and both have relation to the blood of Jesus Christ, to wit, repentance and faith. If they be not all one,
Now I conceive he presses a twofold exercise upon them in this washing, and both have Relation to the blood of jesus christ, to wit, Repentance and faith. If they be not all one,
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1769
yet they are in this point inseparably conjoyned. Repentance waters and saps the roots of believing, which otherwise would dry up.
yet they Are in this point inseparably conjoined. Repentance waters and saps the roots of believing, which otherwise would dry up.
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1770
Therefore in stead of outward forms and ceremonies of Religion, he presseth them to inward sorrow and contrition of heart for sin, that they might present an acceptable sacrifice to God, a contrite heart. This is more pleasing then many specious duties of men without, Psal. 50. 7 &c. But when I press upon you repentance, do not conceive that we would have it preparatory to faith, that ye should sit down and mourn for your sins for a time, till your hearts be so far humbled,
Therefore in stead of outward forms and ceremonies of Religion, he Presseth them to inward sorrow and contrition of heart for since, that they might present an acceptable sacrifice to God, a contrite heart. This is more pleasing then many specious duties of men without, Psalm 50. 7 etc. But when I press upon you Repentance, do not conceive that we would have it preparatory to faith, that you should fit down and mourn for your Sins for a time, till your hearts be so Far humbled,
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1771
and then ye might come as prepared and fitted to Jesus Christ. This is the mistake of many Christians, which keeps them from solid settling.
and then you might come as prepared and fitted to jesus christ. This is the mistake of many Christians, which keeps them from solid settling.
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1772
We find it ordinary, souls making scruples and objections against coming to Jesus Christ because of want of such preparations, of measures of humiliation and contrition, which they prescribe to themselves, or do behold in others:
We find it ordinary, Souls making scruples and objections against coming to jesus christ Because of want of such preparations, of measures of humiliation and contrition, which they prescribe to themselves, or do behold in Others:
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1773
and so they sit down and apply themselves to such a work, applyes their consciences to the Law and curse;
and so they fit down and apply themselves to such a work, Applies their Consciences to the Law and curse;
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1774
and they find in stead of softning, hardness, in stead of contrition of spirit, more dulness and security;
and they find in stead of softening, hardness, in stead of contrition of Spirit, more dullness and security;
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1775
At least they cannot get satisfaction to themselves in that they seek, and thus they hang their head over their impenitent hearts,
At lest they cannot get satisfaction to themselves in that they seek, and thus they hang their head over their impenitent hearts,
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1776
and lament not so much that repentance is not, as that they cannot find it in themselves.
and lament not so much that Repentance is not, as that they cannot find it in themselves.
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1777
Alas there are many diseases in this one malady.
Alas there Are many diseases in this one malady.
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1778
If it were imbowelled unto you, ye would not believe that such a way were so contradictory to the Gospel:
If it were emboweled unto you, you would not believe that such a Way were so contradictory to the Gospel:
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1779
For first, ye who are so, have this principle in your hearts which is the foundation of it.
For First, you who Are so, have this principle in your hearts which is the Foundation of it.
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1780
I cannot come to Christ so unclean, I must be a little washen, ere I come, the most gross uncleanness and hardness of my heart must be taken away,
I cannot come to christ so unclean, I must be a little washen, ere I come, the most gross uncleanness and hardness of my heart must be taken away,
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1781
and so I shall be accepted:
and so I shall be accepted:
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1782
Alas, what derogation is this to the blessed Saviour? What absurdity is it, I am too unclean to come to the fountain, I must be a little purged before I come to this fountain that cleanseth from all Sin. I pray you,
Alas, what derogation is this to the blessed Saviour? What absurdity is it, I am too unclean to come to the fountain, I must be a little purged before I come to this fountain that Cleanseth from all Sin. I pray you,
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1783
why was the fountain opened, was it not for sin and uncleanness ▪ And this thou sayes by interpretation,
why was the fountain opened, was it not for since and uncleanness ▪ And this thou Says by Interpretation,
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1784
If I were so and so humbled, then I might come and be worthy to come;
If I were so and so humbled, then I might come and be worthy to come;
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1785
when the want of such a measure debars thee as unworthy, Doth not the having of it in thy estimation make the worthy? And so ye come with a present in your hand to Jesus Christ, with a price and reward to him who gives freely.
when the want of such a measure debars thee as unworthy, Does not the having of it in thy estimation make the worthy? And so you come with a present in your hand to jesus christ, with a price and reward to him who gives freely.
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1786
Again thou denyest Christ to be the only fountain of all Grace, and so it is most dishonourable to him.
Again thou deniest christ to be the only fountain of all Grace, and so it is most dishonourable to him.
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1787
If thou would have repentance before thou come to him, where shall thou have it? will thou find it in thy heart, which is desperatly wicked? will thou seek it of God and not seek it in the Mediator Jesus Christ? God out of a Mediator will not hear thee.
If thou would have Repentance before thou come to him, where shall thou have it? will thou find it in thy heart, which is desperately wicked? will thou seek it of God and not seek it in the Mediator jesus christ? God out of a Mediator will not hear thee.
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1788
In a word there is both extream sin, and extream folly in this way:
In a word there is both extreme since, and extreme folly in this Way:
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1789
great sin because it contradicts the tenure of the Gospel, it dishonours the Lord Jesus, the exalted Prince,
great since Because it contradicts the tenure of the Gospel, it dishonours the Lord jesus, the exalted Prince,
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1790
as if he were not the fountain of all grace, it is contrary both to the freedom of his grace,
as if he were not the fountain of all grace, it is contrary both to the freedom of his grace,
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1791
and to the fulness of it also.
and to the fullness of it also.
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1792
it is great folly, for thou leaves the living fountain, and goes seeking water in a wilderness;
it is great folly, for thou leaves the living fountain, and Goes seeking water in a Wilderness;
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1793
thou leaves the Garden, where all herbs grow, and wanders abroad to the wild Mountains;
thou leaves the Garden, where all herbs grow, and wanders abroad to the wild Mountains;
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1794
And because thou canst not find what thou seeks, thou sits down and weeps beside it.
And Because thou Canst not find what thou seeks, thou sits down and weeps beside it.
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1795
Repentance is in Christ, and no repentance so pleasing to God as the mournings and relentings of a pardoned sinner:
Repentance is in christ, and no Repentance so pleasing to God as the mournings and relentings of a pardoned sinner:
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1796
but thou seeks it far from him, yea, refuseth him for want of that which thou may have by choosing him.
but thou seeks it Far from him, yea, Refuseth him for want of that which thou may have by choosing him.
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1797
Therefore we declare this unto you, that whatever ye be, whatever ye want, if ye think ye stand in need of Jesus Christ, embrace him:
Therefore we declare this unto you, that whatever you be, whatever you want, if you think you stand in need of jesus christ, embrace him:
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1798
If ye be exceeding vile in your own eyes, and cannot get repentance as ye would, to cleanse your selves, here is the fountain opened, and ready to wash into.
If you be exceeding vile in your own eyes, and cannot get Repentance as you would, to cleanse your selves, Here is the fountain opened, and ready to wash into.
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1799
Yet this we must tell you, that no sinner can believe but he that repents, not because repentance is required as a preparation to give a man a warrand and right to believe;
Yet this we must tell you, that no sinner can believe but he that repents, not Because Repentance is required as a preparation to give a man a warrant and right to believe;
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1800
I know no ground of faith but our necessity, and the Lords promise and command unto us,
I know no ground of faith but our necessity, and the lords promise and command unto us,
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1801
but because no soul can truly flie in to Jesus Christ to escape sins guilt, but he that desites to be delivered from sin it self:
but Because no soul can truly fly in to jesus christ to escape Sins guilt, but he that desites to be Delivered from since it self:
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1802
And therefore the most part of you fancy a faith which you have not, because there is no possibility that men will come out of themselves, till they be pressed out by discovered sin and misery within:
And Therefore the most part of you fancy a faith which you have not, Because there is no possibility that men will come out of themselves, till they be pressed out by discovered since and misery within:
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1803
your woulds and wishes after Christ and salvation, that many of you have, are not the real exercises of your souls flying unto him for salvation.
your woulds and wishes After christ and salvation, that many of you have, Are not the real exercises of your Souls flying unto him for salvation.
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1804
If ye did indeed turn in to Jesus Christ, your hearts would turn the back upon sin,
If you did indeed turn in to jesus christ, your hearts would turn the back upon since,
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1805
and these sins ye seek remission of.
and these Sins you seek remission of.
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1806
Now all the defire that many men have of Christ, is this, I would fain have his salvation,
Now all the desire that many men have of christ, is this, I would fain have his salvation,
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1807
if I might keep my Sin:
if I might keep my since:
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1808
I would gladly be delivered from the guilt of sin, if he would let me keep still the sin.
I would gladly be Delivered from the guilt of since, if he would let me keep still the since.
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1809
But will Christ make any such bargain?
But will christ make any such bargain?
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1810
I• this blood only wash from sin, oh, how many ly in their sins, and wallow in their filthiness.
I• this blood only wash from since, o, how many lie in their Sins, and wallow in their filthiness.
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1811
There is a generation clean in their own eyes, and yet are not washed from their filthiness. There is a generation clean in their own eyes, and yet Are not washed from their filthiness.
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1812
Prov. 30. 12. Oh that ye believed this: If ye be not now washed, eternity shall find you unclean;
Curae 30. 12. O that you believed this: If you be not now washed, eternity shall find you unclean;
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1813
And woe to the Soul that enters eternity with all the pollution of its sins:
And woe to the Soul that enters eternity with all the pollution of its Sins:
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1814
Can such a soul enter into the high and Holy place, the clean City? No certainly, it must be without among the Dogs and Swine, it must be kept in darkness for ever.
Can such a soul enter into the high and Holy place, the clean city? No Certainly, it must be without among the Dogs and Swine, it must be kept in darkness for ever.
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1815
It is then of great importance that ye be washen from your filthiness. Now I ask you.
It is then of great importance that you be washen from your filthiness. Now I ask you.
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1816
Is it so or not? are ye made clean and washen from the guilt of your sins? every one of your almost will say so,
Is it so or not? Are you made clean and washen from the guilt of your Sins? every one of your almost will say so,
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1817
and think so, and yet sayes the Scripture, There is a generation pure in their own eyes, and yet are not washed.
and think so, and yet Says the Scripture, There is a generation pure in their own eyes, and yet Are not washed.
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1818
Is there a generation such? Is there any such? Oh then, think its possible you may be mistaken in the opinion of your own cleanness:
Is there a generation such? Is there any such? O then, think its possible you may be mistaken in the opinion of your own cleanness:
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1819
do any conceive themselves pardoned, and yet are not so, think it is possible you may have deceived your selves, espccially since ye have never examined it:
do any conceive themselves pardoned, and yet Are not so, think it is possible you may have deceived your selves, espccially since you have never examined it:
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1820
but are there so many so, a whole generation, the most part of m•n, then as you love your souls, try;
but Are there so many so, a Whole generation, the most part of m•n, then as you love your Souls, try;
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1821
for it is certain that most part of you must be deceived.
for it is certain that most part of you must be deceived.
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1822
Is there a generation in the visible Church not washen, and yet every one thinks himself clean,
Is there a generation in the visible Church not washen, and yet every one thinks himself clean,
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1823
then certainly the most part are in a great delusion, will ye then once examine whether or not ye be deluded with them.
then Certainly the most part Are in a great delusion, will you then once examine whither or not you be deluded with them.
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1824
It shall be your peace to know it, while it may be amended.
It shall be your peace to know it, while it may be amended.
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1825
But how comes it to pass that so many hearing of the Gospel, and lying near this fountain, are not cleansed? I think ccrtainly,
But how comes it to pass that so many hearing of the Gospel, and lying near this fountain, Are not cleansed? I think ccrtainly,
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1826
because they will not have a through cleansing, they get none at all:
Because they will not have a through cleansing, they get none At all:
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1827
All men would love Christs blood well to pardon sin, but who will accept of the water to sanctifie them from sin, but Christ came with both.
All men would love Christ blood well to pardon since, but who will accept of the water to sanctify them from since, but christ Come with both.
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1828
Shall this Blood be spent upon numbers of you who have no respect to it;
Shall this Blood be spent upon numbers of you who have no respect to it;
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1829
but would still wallow in your filthiness? Would ye have God pardoning these sins, ye never throughly resolve to quite? But how is it that so many men are clean in their own eyes,
but would still wallow in your filthiness? Would you have God pardoning these Sins, you never thoroughly resolve to quite? But how is it that so many men Are clean in their own eyes,
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1830
and yet not washed? I think indeed, the reason of it is, they make a kind of washing, which they apprehend sufficient,
and yet not washed? I think indeed, the reason of it is, they make a kind of washing, which they apprehend sufficient,
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1831
and yet knows not the true Fountain.
and yet knows not the true Fountain.
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1832
We find men taking much Sope and Nitre, when convinced of sin, or charged with it, and thereupon, soon absolving themselves.
We find men taking much Soap and Nitre, when convinced of since, or charged with it, and thereupon, soon absolving themselves.
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1833
If ye ask their grounds, they will tell you, they •epent and are sorry for it, they purpose to make a mends,
If you ask their grounds, they will tell you, they •epent and Are sorry for it, they purpose to make a mends,
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1834
and they think amendment a goo• compensation for the past wrong;
and they think amendment a goo• compensation for the past wrong;
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1835
They wil• it may be, vow to drink no more for a year afte• they have been drunk;
They wil• it may be, Voelli to drink no more for a year afte• they have been drunk;
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1836
They will confess thei• sin in publick, and all this they do without having any thought of Jesus Christ,
They will confess thei• since in public, and all this they do without having any Thought of jesus christ,
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1837
or the end o• his coming, and can absolve themselves fro• such grounds, though in the mean time, Chris• come not so much as in their mind.
or the end o• his coming, and can absolve themselves fro• such grounds, though in the mean time, Chris• come not so much as in their mind.
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1838
And therefore, are they not really washed;
And Therefore, Are they not really washed;
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64
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1839
All thy righteousness is unclean before God, and thy repentances defile thee, and yet because of some suc• Duties thou deceivest thy self,
All thy righteousness is unclean before God, and thy repentances defile thee, and yet Because of Some suc• Duties thou deceivest thy self,
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1840
and art clean i• thine own eyes:
and art clean i• thine own eyes:
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1841
These have some beauty in th• eyes, and thou puts them between thy filthines• and thy eye,
These have Some beauty in th• eyes, and thou puts them between thy filthines• and thy eye,
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1842
and so conceives that thou a• clean.
and so conceives that thou a• clean.
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1843
I think a reason also why many me• are clean in their own eyes, and conceive tha• God hath pardoned their sin, is because they have forgotten it;
I think a reason also why many me• Are clean in their own eyes, and conceive tha• God hath pardoned their since, is Because they have forgotten it;
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1844
It is not recent in their memory, and makes no present wound in their Conscience. And therefore, they apprehend God such as themselves, they think he hath forgotten it also.
It is not recent in their memory, and makes no present wound in their Conscience. And Therefore, they apprehend God such as themselves, they think he hath forgotten it also.
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1845
But Oh! how terrible shall it be, when God brings to remembrance, and sets our sins in order before us:
But Oh! how terrible shall it be, when God brings to remembrance, and sets our Sins in order before us:
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64
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1846
Ye think God cares not for your sins, that he forgives them because he is silent at them, Psal. 50. 21. But the Lord shall one day set them before thee,
You think God Cares not for your Sins, that he forgives them Because he is silent At them, Psalm 50. 21. But the Lord shall one day Set them before thee,
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1847
and thou shalt know they were still marked befor• him.
and thou shalt know they were still marked befor• him.
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64
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1848
Ye who have washen in this Blood, ye may rejoyce ▪ for it shall make you clean every whit.
You who have washen in this Blood, you may rejoice ▪ for it shall make you clean every whit.
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65
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1849
Your iniquities that so defiled you, shall not be found. O! the precious vertue of that Blood that can purge away a souls spots:
Your iniquities that so defiled you, shall not be found. OH! the precious virtue of that Blood that can purge away a Souls spots:
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1850
All the Art of Men and Angels could not reach this. This Redemption and Cleansing was precious, and would have ceased for ever.
All the Art of Men and Angels could not reach this. This Redemption and Cleansing was precious, and would have ceased for ever.
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1851
But this Blood is the Ransome, this Blood cleanseth, and so perfectly, that it shall not appear, not only to mens eyes, but also Gods peircing Eye.
But this Blood is the Ransom, this Blood Cleanseth, and so perfectly, that it shall not appear, not only to men's eyes, but also God's piercing Eye.
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1852
Sinners quite your own righteousness, why defile ye your selves more? When your eyes are opened, ye will find it so, here is washing, apply your selves to this Fountain;
Sinners quite your own righteousness, why defile you your selves more? When your eyes Are opened, you will find it so, Here is washing, apply your selves to this Fountain;
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1853
And if ye do indeed so, if ye expect cleansing from Jesus Christ, I pray you return not to the puddle.
And if you do indeed so, if you expect cleansing from jesus christ, I pray you return not to the puddle.
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1854
Ye are not washen from sin, to sin more, and defile your self more:
You Are not washen from since, to sin more, and defile your self more:
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1855
If ye think ye have liberty to do so, ye have no part in this Blood.
If you think you have liberty to do so, you have no part in this Blood.
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1856
SERMON XI.
SERMON XI.
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1857
Isai. 1. 16. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, &c. THere are two evils in sin, one is the Nature of it, another the Fruit and sad Effect of it.
Isaiah 1. 16. Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, etc. THere Are two evils in since, one is the Nature of it, Another the Fruit and sad Effect of it.
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1858
In it self it is filthiness, and contrair to Gods Holiness, and abasing of the immortal soul, a spot in the face of the Lord of the Creatures, that hath far debased him under them all:
In it self it is filthiness, and contrair to God's Holiness, and abasing of the immortal soul, a spot in the face of the Lord of the Creatures, that hath Far debased him under them all:
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66
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1859
Though it be so unnatural to us, yet it is now in our fallen estate become as it were natural,
Though it be so unnatural to us, yet it is now in our fallen estate become as it were natural,
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66
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1860
so that men agree with it, as if it were sunk and drunk into the very soul of man.
so that men agree with it, as if it were sunk and drunk into the very soul of man.
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1861
The other is the guilt and desert of punishment and obligation to it. All man hate this, but they cannot hold it off:
The other is the guilt and desert of punishment and obligation to it. All man hate this, but they cannot hold it off:
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1862
They eat the Tree and Fruit of Death, they must eat Death also: They must have the wages of sin, who have wrought for it.
They eat the Tree and Fruit of Death, they must eat Death also: They must have the wages of since, who have wrought for it.
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1863
Now the Gospel hath found a remedy for lost man in Jesus Christ;
Now the Gospel hath found a remedy for lost man in jesus christ;
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1864
He comes in the Gospel with a twofold blessing, a twofold vertue, a pardoning vertue and a sanctifying vertue, VVater and Blood, 1 Jo. 5. 6. He comes to forgive sin, and to subdue sin;
He comes in the Gospel with a twofold blessing, a twofold virtue, a pardoning virtue and a sanctifying virtue, VVater and Blood, 1 John 5. 6. He comes to forgive since, and to subdue since;
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1865
To remove the guilt of it, and then the self of it. Gods appointment had inseparably joyned them;
To remove the guilt of it, and then the self of it. God's appointment had inseparably joined them;
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1866
And Christ came not to dissolve the Law, but to establish it.
And christ Come not to dissolve the Law, but to establish it.
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1867
If he had taken away the punishment, and left the sin in its being, he had weakened the Law and the Prophets.
If he had taken away the punishment, and left the since in its being, he had weakened the Law and the prophets.
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1868
That conjunction of sin and wrath, which is both by divine appointment, and suitable also unto their own natures must stand, that Divine Justice may be intire.
That conjunction of since and wrath, which is both by divine appointment, and suitable also unto their own nature's must stand, that Divine justice may be entire.
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1869
And therefore, he that comes to redeem us from the curse of the Law, hath also this Commission, to redeem from sin and all transgressions of the Law, Rom. 11. 26. and Gal. 3. 13. He that turns away the wrath of God from men, turns also ungodliness from them which provoked his wrath;
And Therefore, he that comes to Redeem us from the curse of the Law, hath also this Commission, to Redeem from since and all transgressions of the Law, Rom. 11. 26. and Gal. 3. 13. He that turns away the wrath of God from men, turns also ungodliness from them which provoked his wrath;
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1870
And so he is a compleat Redeemer, and a compleat Redeemer he had not been otherwayes.
And so he is a complete Redeemer, and a complete Redeemer he had not been otherways.
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1871
If he had removed Wrath only, and left us under the bondage of sin, it had not been half redemption, he that commits sin, is the servant of sin.
If he had removed Wrath only, and left us under the bondage of since, it had not been half redemption, he that commits since, is the servant of since.
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1872
But this is perfect freedom and liberty, to be made free from sin, for it was sin that subjected us to wrath,
But this is perfect freedom and liberty, to be made free from since, for it was since that subjected us to wrath,
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1873
and so was the first Tyrant and the greatest.
and so was the First Tyrant and the greatest.
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1874
The Gospel then comes with a joyful sound unto you, but many of you mistake it,
The Gospel then comes with a joyful found unto you, but many of you mistake it,
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1875
and apprehends it to be a Doctrine of Liberty and Peace, and that unto sin; But if it were so, it were no joyful sound.
and apprehends it to be a Doctrine of Liberty and Peace, and that unto since; But if it were so, it were no joyful found.
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1876
If there were proclaimed a liberty to all men to do as they list, no punishment, no wrath to be feared, I would think that Doctrine no glade news, it were but the perpetuating of the bondage of a reasonable soul.
If there were proclaimed a liberty to all men to do as they list, no punishment, no wrath to be feared, I would think that Doctrine no glade news, it were but the perpetuating of the bondage of a reasonable soul.
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Page 147
1877
But this is glade news, a delivery and freedom proclaimed in the Gospel, but what? Not unto sin,
But this is glade news, a delivery and freedom proclaimed in the Gospel, but what? Not unto since,
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Page 147
1878
but from sin, and this is to be free indeed.
but from since, and this is to be free indeed.
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Page 148
1879
We ought more to Jesus Christ for this, then for redemption from Wrath, because sin is a greater evil then wrath;
We ought more to jesus christ for this, then for redemption from Wrath, Because since is a greater evil then wrath;
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Page 148
1880
Yea, wrath were not so, if sin were not. Therefore he exhorts to wash, and wash so, that they may make clean:
Yea, wrath were not so, if since were not. Therefore he exhorts to wash, and wash so, that they may make clean:
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66
Page 148
1881
Take Jesus Christ for Justification and Sanctification, imploy both the Water and the Blood, that he hath come with.
Take jesus christ for Justification and Sanctification, employ both the Water and the Blood, that he hath come with.
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Page 148
1882
But, because all men pretend a willingness to have Christ their Saviour, and their sins pardoned through his Blood, who, notwithstanding hate to be reformed,
But, Because all men pretend a willingness to have christ their Saviour, and their Sins pardoned through his Blood, who, notwithstanding hate to be reformed,
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Page 148
1883
and would seek no more of Christ: Therefore, he branches out that part of the Exhortation, in several particulars:
and would seek no more of christ: Therefore, he branches out that part of the Exhortation, in several particulars:
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Page 148
1884
All men have a general likeing of remission of sins, but renouncing of it, is to many a hard Doctrine, they would be glade that God put their evils out of his sight, by passing them by, and forgetting them;
All men have a general liking of remission of Sins, but renouncing of it, is to many a hard Doctrine, they would be glade that God put their evils out of his sighed, by passing them by, and forgetting them;
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Page 148
1885
But they will not be at the pains of putting away their evils from his sight:
But they will not be At the pains of putting away their evils from his sighed:
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Page 148
1886
And therefore, the Gospel which comprehends these two united, is not really received by many, who pretend to be followers of it.
And Therefore, the Gospel which comprehends these two united, is not really received by many, who pretend to be followers of it.
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66
Page 148
1887
This is his Command, that ye believe. This is his Command, that you believe.
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Page 148
1888
Some pretend to obey this, and yet hath no regard of that other part of his Will, even their Sanctification.
some pretend to obey this, and yet hath no regard of that other part of his Will, even their Sanctification.
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Page 148
1889
And therefore, their Faith is dead, it is a fancy.
And Therefore, their Faith is dead, it is a fancy.
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Page 148
1890
If ye did indeed believe and receive Christ for pardon of sin, it were no• possible,
If you did indeed believe and receive christ for pardon of since, it were no• possible,
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Page 148
1891
but your Souls would be ingaged and constrained, to indeavour to walk in all well-pleasing: But it is an evident token of one that is not washed from his sin,
but your Souls would be engaged and constrained, to endeavour to walk in all Well-pleasing: But it is an evident token of one that is not washed from his since,
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Page 148
1892
and believes not in Christ, if he conceive within his heart, a greater latitude and liberty, to walk after the flesh,
and believes not in christ, if he conceive within his heart, a greater latitude and liberty, to walk After the Flesh,
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Page 149
1893
and be imboldened to continue in sin, because of his Grace and Mercy. And yet such are the most part of you.
and be emboldened to continue in since, Because of his Grace and Mercy. And yet such Are the most part of you.
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Page 149
1894
Upon what ground do ye delay repentance? Upon what presumption do ye continue in your sins,
Upon what ground do you Delay Repentance? Upon what presumption do you continue in your Sins,
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Page 149
1895
and puts over the serious study of holiness, till a more fit time? Is it not from an apprehension of the Grace and Mercy of God, that ye think, ye may return any time,
and puts over the serious study of holiness, till a more fit time? Is it not from an apprehension of the Grace and Mercy of God, that you think, you may return any time,
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Page 149
1896
and be accepted, and so ye may in the mean time, take as much pleasure in sin as ye can, seing ye may get leave also for Gods Mercy;
and be accepted, and so you may in the mean time, take as much pleasure in since as you can, sing you may get leave also for God's Mercy;
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Page 149
1897
I pray you consider, that you have never apprehended Gods Mercy aright, ye are yet in your sins,
I pray you Consider, that you have never apprehended God's Mercy aright, you Are yet in your Sins,
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Page 149
1898
and certainly as yet, are not washed from them.
and Certainly as yet, Are not washed from them.
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Page 149
1899
Put away the evil, &c. ] When the Spirit convinces a Soul, he convinces a man, not only of evil doings,Put away the evil, etc. ] When the Spirit convinces a Soul, he convinces a man, not only of evil doings,
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Page 149
1900
but of the evil of his doings; Not only of sin, but of the sinfulness of sin;
but of the evil of his doings; Not only of since, but of the sinfulness of since;
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Page 149
1901
And not only of those actions which are in themselves sinful, but also of the iniquity of Holy things.
And not only of those actions which Are in themselves sinful, but also of the iniquity of Holy things.
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Page 149
1902
I think no man will come to wash in Christs Blood, till this be discovered.
I think no man will come to wash in Christ Blood, till this be discovered.
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Page 149
1903
If he see much wickedness, many evil doings, yet he will labour to wash away these by his own tears and repentance and well doing.
If he see much wickedness, many evil doings, yet he will labour to wash away these by his own tears and Repentance and well doing.
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Page 149
1904
As long as he hath any good Actions, as Prayers, Fasting and such like, he will cover his evil doings by them;
As long as he hath any good Actions, as Prayers, Fasting and such like, he will cover his evil doings by them;
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Page 149
1905
He will spread the skirts of such righteousness over his uncleannesse:
He will spread the skirts of such righteousness over his uncleanness:
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Page 149
1906
and when he hath hid it from his own eyes, he apprehends that he hath hid it from Gods also:
and when he hath hid it from his own eyes, he apprehends that he hath hid it from God's also:
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Page 149
1907
He will wash his bloody hands with many Prayers, and thinks they may be clean enough:
He will wash his bloody hands with many Prayers, and thinks they may be clean enough:
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Page 150
1908
We see blasphemers of Gods Name, use to joyn a prayer for forgivenesse with their oath and curse,
We see blasphemers of God's Name, use to join a prayer for forgiveness with their oath and curse,
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Page 150
1909
and they never trouble themselves more:
and they never trouble themselves more:
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Page 150
1910
Oh what mocking of God is this? Now als long as it is thus, there is no imployment for the Son of Gods Blood, they can do their own turn:
O what mocking of God is this? Now also long as it is thus, there is no employment for the Son of God's Blood, they can do their own turn:
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Page 150
1911
Men will not come to Christ, because it is the best way, if they see any else beside.
Men will not come to christ, Because it is the best Way, if they see any Else beside.
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Page 150
1912
None will come till he see it is the only way. None can wash in Christ except they wash all.
None will come till he see it is the only Way. None can wash in christ except they wash all.
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Page 150
1913
If ye have any thing that needs not washing, his Blood is not for you: his righteousnesse is not known, when ye establish all, or a part of your own.
If you have any thing that needs not washing, his Blood is not for you: his righteousness is not known, when you establish all, or a part of your own.
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67
Page 150
1914
I fear the most part of you have no imployment for Christ; Ye have extream need of him, but ye know it not;
I Fear the most part of you have no employment for christ; You have extreme need of him, but you know it not;
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Page 150
1915
For there are many things which ye will not number among your sins, your Prayers, your Hearing, Reading, Singing, publick and private Worship, giving Alms, &c. How many of you were never convinced of any sin in these;
For there Are many things which you will not number among your Sins, your Prayers, your Hearing, Reading, Singing, public and private Worship, giving Alms, etc. How many of you were never convinced of any since in these;
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Page 150
1916
Do ye not conceive God is well pleased with you for them.
Do you not conceive God is well pleased with you for them.
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Page 150
1917
Your Conscience hath convinced you, it may be of grosse sins, as drunkennesse, filthinesse, swearing, &c. But ye are not convinced for your well doing;
Your Conscience hath convinced you, it may be of gross Sins, as Drunkenness, filthiness, swearing, etc. But you Are not convinced for your well doing;
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Page 150
1918
Ye find not a necessity of a Mediator for these: I think many of you never confessed any such thing, except in a general notion.
You find not a necessity of a Mediator for these: I think many of you never confessed any such thing, except in a general notion.
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Page 150
1919
Alas, how ignorant are men of themselves? We are unclean, how can any thing we do cleanse us? Are not we unclean,
Alas, how ignorant Are men of themselves? We Are unclean, how can any thing we do cleanse us? are not we unclean,
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Page 150
1920
and do not our hands touch our own works? Shall not then our own uncleannesse defile our good Actions, more then they can cleanse us? Hag. 2. 13. The ignorance of this, makes men go about to build up their old ruined righteousnesse,
and do not our hands touch our own works? Shall not then our own uncleanness defile our good Actions, more then they can cleanse us? Hag. 2. 13. The ignorance of this, makes men go about to built up their old ruined righteousness,
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Page 151
1921
and still seek something in themselves, to make up wants in themselves.
and still seek something in themselves, to make up Wants in themselves.
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Page 151
1922
Always, when the Light of God hath discovered you to your selves, so that ye can turn your eye no where,
Always, when the Light of God hath discovered you to your selves, so that you can turn your eye no where,
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Page 151
1923
but uncleannesse fills it, though your Conversation be blamelesse in the world, so as men can challenge nothing,
but uncleanness fills it, though your Conversation be blameless in the world, so as men can challenge nothing,
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Page 151
1924
yet ye have found within and without, nothing but matter of mourning; I say, this is an evidence that the Spirit hath shined and inlightened thy darknesse.
yet you have found within and without, nothing but matter of mourning; I say, this is an evidence that the Spirit hath shined and enlightened thy darkness.
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Page 151
1925
Now when thou hath fled unto Jesus Christ for a covering to thy righteousnesse, als well as unrighteousnesse, it remains that thou now put away the evil of thy doings;
Now when thou hath fled unto jesus christ for a covering to thy righteousness, also well as unrighteousness, it remains that thou now put away the evil of thy doings;
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Page 151
1926
Put not away thy doings, but the evil of them. We challenge your Prayers, Services, and publick Duties, even as the Prophet did;
Put not away thy doings, but the evil of them. We challenge your Prayers, Services, and public Duties, even as the Prophet did;
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Page 151
1927
We declare unto you, that God is as evil pleased with them, as your drunkennesse, whoreing, intemperance, &c. The most part of you, are no more acceptable when ye come to the Church,
We declare unto you, that God is as evil pleased with them, as your Drunkenness, whoring, intemperance, etc. The most part of you, Are no more acceptable when you come to the Church,
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Page 151
1928
then when ye go to the Tavern, your praying and cursing is almost all one.
then when you go to the Tavern, your praying and cursing is almost all one.
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Page 151
1929
What shall we do then, say ye? Shall we pray no more, and hear no more? No, say I, put not away your Prayers and Ordinances, but put away the evil of them, from before his sight.
What shall we do then, say you? Shall we pray no more, and hear no more? No, say I, put not away your Prayers and Ordinances, but put away the evil of them, from before his sighed.
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Page 151
1930
Rather multiplie your doings, but destroy the evil and iniquity of your doings. And there is one evil or two above all, that makes them hateful to him;
Rather multiply your doings, but destroy the evil and iniquity of your doings. And there is one evil or two above all, that makes them hateful to him;
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1931
Ye trust to much in them:
You trust to much in them:
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1932
Here is the iniquitie, ye idol of jealousie set up, ye make your doings your righteousnesse,
Here is the iniquity, you idol of jealousy Set up, you make your doings your righteousness,
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1933
and in that notion, they are abomination.
and in that notion, they Are abomination.
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Page 152
1934
There is nothing makes your worship of God so hateful, as this, ye think so much of it,
There is nothing makes your worship of God so hateful, as this, you think so much of it,
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Page 152
1935
and justifies your self by it:
and Justifies your self by it:
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Page 152
1936
And then God knows what it is, that ye so magnifie, and makes the ground of your claim to Salvation;
And then God knows what it is, that you so magnify, and makes the ground of your claim to Salvation;
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Page 152
1937
it is even an empty ceremony, a shadow without substance; a body without a Soul; You speak and look and hear, you exercise some outward Senses, but no inward Affections:
it is even an empty ceremony, a shadow without substance; a body without a Soul; You speak and look and hear, you exercise Some outward Senses, but no inward Affections:
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1938
And what should that be to him, who is a Spirit? They did not observe the Iniquity of their Holy things:
And what should that be to him, who is a Spirit? They did not observe the Iniquity of their Holy things:
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Page 152
1939
and therefore are they marked by him, they are in his sight: They did not see so many faults in their Prayers and Services;
and Therefore Are they marked by him, they Are in his sighed: They did not see so many Faults in their Prayers and Services;
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68
Page 152
1940
They wondered why God did chide them so much; But God marks what we misse, he remembers when we forget:
They wondered why God did chide them so much; But God marks what we miss, he remembers when we forget:
pns32 vvd c-crq np1 vdd vvi pno32 av av-d; cc-acp np1 vvz r-crq pns12 vvb, pns31 vvz c-crq pns12 vvb:
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68
Page 152
1941
We cover our selves with a Vail of External Duties, and think to hide all the Rottennesse of our Hearts,
We cover our selves with a vail of External Duties, and think to hide all the Rottenness of our Hearts,
pns12 vvb po12 n2 p-acp dt n1 pp-f j n2, cc vvb pc-acp vvi d dt n1 pp-f po12 n2,
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68
Page 152
1942
but it will not be hid from him, before whom, Hell hath no covering, all hearts are open and naked before him.
but it will not be hid from him, before whom, Hell hath no covering, all hearts Are open and naked before him.
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68
Page 152
1943
Your secret sins are in the sight of his Countenance.
Your secret Sins Are in the sighed of his Countenance.
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68
Page 152
1944
Men hear you Pray, see you present at Worship, they know no more, at least they see no more.
Men hear you Pray, see you present At Worship, they know no more, At lest they see no more.
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Page 152
1945
Nay, but the form•lity of thy Worship, the wanderings of thy Mind are in his sight.
Nay, but the form•lity of thy Worship, the wanderings of thy Mind Are in his sighed.
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68
Page 152
1946
And O! how excellent a Rule of walking were this, to do all in his sight and presence.
And OH! how excellent a Rule of walking were this, to do all in his sighed and presence.
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68
Page 152
1947
Oh that ye were perswaded in your hearts of his All-seing, All-searching Eye, and All-knowing Mind.
O that you were persuaded in your hearts of his All-seeing, All-searching Eye, and All-knowing Mind.
uh cst pn22 vbdr vvn p-acp po22 n2 pp-f po31 j, j n1, cc j n1.
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68
Page 152
1948
VVould ye not be more sollicitous and anxious anent the frame of your hearts then the liberty of your speech,
Would you not be more solicitous and anxious anent the frame of your hearts then the liberty of your speech,
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68
Page 153
1949
or External gesture? Oh how would men retire within themselves, to fashion their Spirits before this All-searching, and All-knowing Spirit.
or External gesture? O how would men retire within themselves, to fashion their Spirits before this All-searching, and All-knowing Spirit.
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68
Page 153
1950
If ye do not observe the evils of your hearts and ways, they are in his sight,
If you do not observe the evils of your hearts and ways, they Are in his sighed,
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68
Page 153
1951
and this will spoil all acceptance of the good of them:
and this will spoil all acceptance of the good of them:
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68
Page 153
1952
If ye observe the evils of your well doing, and bring these also to the Fountain, to wash them,
If you observe the evils of your well doing, and bring these also to the Fountain, to wash them,
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Page 153
1953
and be about this earnest indeavour of perfecting Holinesse, of perfecting well-doings in the Power and Fear of God;
and be about this earnest endeavour of perfecting Holiness, of perfecting welldoings in the Power and fear of God;
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68
Page 153
1954
then certainly, he will not set your sins in the Light of his Countenance, the good of your way shall come before him,
then Certainly, he will not Set your Sins in the Light of his Countenance, the good of your Way shall come before him,
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68
Page 153
1955
and the evil of it Christ shall take away. Cease to do evil, &c. These are the two Leggs a Christian walks on;
and the evil of it christ shall take away. Cease to do evil, etc. These Are the two Legs a Christian walks on;
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Page 153
1956
if he want any of them, he is lame and cannot go equally, ceasing from evil, and doing good.
if he want any of them, he is lame and cannot go equally, ceasing from evil, and doing good.
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Page 153
1957
Nay, they are so united, that the one cannot subsist without the other.
Nay, they Are so united, that the one cannot subsist without the other.
uh-x, pns32 vbr av vvn, cst dt pi vmbx vvi p-acp dt n-jn.
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69
Page 153
1958
If a man do not cease from evil and his former lusts, he cannot do well, or perfite Holiness.
If a man do not cease from evil and his former Lustiest, he cannot do well, or perfect Holiness.
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69
Page 153
1959
There are many different Dispositions, and Conditions of men; There are generally one of two.
There Are many different Dispositions, and Conditions of men; There Are generally one of two.
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69
Page 153
1960
Some have a kind of abstinence from many grosse sins, and are called civil honest men, they can abide an inquest and censure of all their Neighbours, they can say no ill of them;
some have a kind of abstinence from many gross Sins, and Are called civil honest men, they can abide an inquest and censure of all their Neighbours, they can say no ill of them;
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69
Page 153
1961
But alas, there is als little good to be said: He drinks not, swears not, whores not, steals not.
But alas, there is also little good to be said: He drinks not, swears not, whores not, steals not.
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Page 153
1962
Nay, but what doth he well? Alas, the World cannot tell what he doth,
Nay, but what does he well? Alas, the World cannot tell what he does,
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69
Page 154
1963
for he prays not in secret, nor in his family, he is void of some offences towards men,
for he prays not in secret, nor in his family, he is void of Some offences towards men,
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Page 154
1964
but there are many duties called to, towards both God and men, he is a stranger to.
but there Are many duties called to, towards both God and men, he is a stranger to.
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69
Page 154
1965
He oppresses not the poor, nay, but he is not charitable either, to give to them;
He Oppresses not the poor, nay, but he is not charitable either, to give to them;
pns31 vvz xx dt j, uh-x, cc-acp pns31 vbz xx j av-d, pc-acp vvi p-acp pno32;
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69
Page 154
1966
He defrauds no man, but whom helps he by his means? Again, there are others, they will boast of some things done;
He defrauds no man, but whom helps he by his means? Again, there Are Others, they will boast of Some things done;
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69
Page 154
1967
they pray, they keep the Church well, they do many good turns, and yet for all that, they do not cease to do evil;
they pray, they keep the Church well, they do many good turns, and yet for all that, they do not cease to do evil;
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69
Page 154
1968
They were drunkards, so they are;
They were drunkards, so they Are;
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69
Page 154
1969
They can swear for all their prayers, are given to contention, to lying, to filthiness, &c. Now I say,
They can swear for all their Prayers, Are given to contention, to lying, to filthiness, etc. Now I say,
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69
Page 154
1970
neither of these Religions is pure and undefiled. Religion is a through and intire change;
neither of these Religions is pure and undefiled. Religion is a through and entire change;
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69
Page 154
1971
It is like a new Creation, that must destroy the first Subject, to get place for that which is to come;
It is like a new Creation, that must destroy the First Subject, to get place for that which is to come;
pn31 vbz av-j dt j n1, cst vmb vvi dt ord n-jn, pc-acp vvi n1 p-acp d r-crq vbz pc-acp vvi;
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69
Page 154
1972
It is a putting off old Garments, to put one new;
It is a putting off old Garments, to put one new;
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Page 154
1973
The putting off an old form and engraven Image, to make place for a new engraving.
The putting off an old from and engraven Image, to make place for a new engraving.
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69
Page 154
1974
Men do not put a Seal above a Seal, but deface the old, and so put on the new;
Men do not put a Seal above a Seal, but deface the old, and so put on the new;
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69
Page 154
1975
Men do not put new Cloaths upon the old, but put the old off, and so they have place for the new:
Men do not put new Clothes upon the old, but put the old off, and so they have place for the new:
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69
Page 154
1976
Religion must have a naked man; Godlinesse is a new Suit, that will not go on upon so many Lusts;
Religion must have a naked man; Godliness is a new Suit, that will not go on upon so many Lustiest;
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69
Page 154
1977
No, no, it is more meet and more conformed unto the inwards of the Soul then so:
No, no, it is more meet and more conformed unto the inward of the Soul then so:
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69
Page 154
1978
The cold must go out as the heat comes in:
The cold must go out as the heat comes in:
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69
Page 154
1979
Many men do not change their Garments, but mends them, puts some new pieces into them;
Many men do not change their Garments, but mends them, puts Some new Pieces into them;
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69
Page 154
1980
They retain their old lusts, their heart idols, and they will add unto these a patch of some External Obedience;
They retain their old Lustiest, their heart Idols, and they will add unto these a patch of Some External obedience;
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69
Page 155
1981
But alas, is this godlinesse? Hypocrisie will be content of a mixture, sin is the harlot, whose heart could endure to see the Child parted, It can give God a part, to get leave to brook the most part;
But alas, is this godliness? Hypocrisy will be content of a mixture, since is the harlot, whose heart could endure to see the Child parted, It can give God a part, to get leave to brook the most part;
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Page 155
1982
Sin will give God liberty to take some of the outward man, if it keep the heart and soul.
since will give God liberty to take Some of the outward man, if it keep the heart and soul.
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Page 155
1983
But God will not reckon on these terms, he will have all the man or nothing,
But God will not reckon on these terms, he will have all the man or nothing,
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Page 155
1984
for he is the Righteous Owner. True godlinesse cannot mix so, but false and counterfeit may do it well.
for he is the Righteous Owner. True godliness cannot mix so, but false and counterfeit may do it well.
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Page 155
1985
Other men again, possibly uncloaths themselves of some practices, but they put on no new cloathing;
Other men again, possibly unclothes themselves of Some practices, but they put on no new clothing;
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69
Page 155
1986
They reform some passages for fear of censure, or shame, or such like;
They reform Some passages for Fear of censure, or shame, or such like;
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Page 155
1987
They are found, it may be, blamelesse, either because so Educated, or their Disposition is against particular grosse sins.
They Are found, it may be, blameless, either Because so Educated, or their Disposition is against particular gross Sins.
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69
Page 155
1988
But they are not cloathed upon with Holinesse and well doing, and so they are but naked and bare in Gods sight, not beautiful;
But they Are not clothed upon with Holiness and well doing, and so they Are but naked and bore in God's sighed, not beautiful;
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69
Page 155
1989
They have sweept their house, and some Devil put out or kept out, but because the good Spirit enters not, ordinarily seven worse enter again into-such men.
They have sweept their house, and Some devil put out or kept out, but Because the good Spirit enters not, ordinarily seven Worse enter again into-such men.
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69
Page 155
1990
There is a great moment of perswasion in this order of the Exhortation, Wash you, and then, put away the evil of your doings, and cease to do evil. Do not continue in your former customs.
There is a great moment of persuasion in this order of the Exhortation, Wash you, and then, put away the evil of your doings, and cease to do evil. Do not continue in your former customs.
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Page 155
1991
It is strange, how contrary our hearts are to God; We use to turn Grace unto wantonnesse;
It is strange, how contrary our hearts Are to God; We use to turn Grace unto wantonness;
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Page 155
1992
We use to take more liberty to sin, when we conceive we are pardoned:
We use to take more liberty to since, when we conceive we Are pardoned:
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Page 155
1993
But I do not know any more strong and constraining perswasion to forsake sin, then the consideration of the forgiving of it might yeild.
But I do not know any more strong and constraining persuasion to forsake since, then the consideration of the forgiving of it might yield.
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Page 156
1994
Oh what an inducement and grand Argument, to renouncing of evils, is the consideration of the remission of them.
O what an inducement and grand Argument, to renouncing of evils, is the consideration of the remission of them.
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Page 156
1995
This is even that ye are now called unto, who have fled to Jesus to escape Wrath:
This is even that you Are now called unto, who have fled to jesus to escape Wrath:
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Page 156
1996
What should ye be taken up with, in all the World but this, to live to him henceforth, who died for us? To forsake our own old way,
What should you be taken up with, in all the World but this, to live to him henceforth, who died for us? To forsake our own old Way,
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Page 156
1997
and that from the constraining principle of Love to him, 2 Cor. 5. 14, 15. Oh, that ye would enforce your own hearts with such a thought,
and that from the constraining principle of Love to him, 2 Cor. 5. 14, 15. O, that you would enforce your own hearts with such a Thought,
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Page 156
1998
when there are any solicitations to sin, to former lusts.
when there Are any solicitations to since, to former Lustiest.
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Page 156
1999
Should I that am dead to sin, l•ve any longer therein? Rom. 6. Should I who am washed from such pollutions, return again to the pollutions of the World? Should I again defile my self, who am cleansed by so precious Blood? And forget him that washed me? Should I return with the dog to the vomit,
Should I that am dead to sin, l•ve any longer therein? Rom. 6. Should I who am washed from such pollutions, return again to the pollutions of the World? Should I again defile my self, who am cleansed by so precious Blood? And forget him that washed me? Should I return with the dog to the vomit,
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2000
and with the sow to the puddle? God forbid. I pray you consider, if you be Christians indeed, give a proof of it.and with the sow to the puddle? God forbid. I pray you Consider, if you be Christians indeed, give a proof of it.
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2001
What hath Jesus Christ done for you? He hath given himself, his own precious Blood a Ransom for us, will ye not give up your selves to him? Will not ye give him your sins and lusts, which are not your self,
What hath jesus christ done for you? He hath given himself, his own precious Blood a Ransom for us, will you not give up your selves to him? Will not you give him your Sins and Lustiest, which Are not your self,
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Page 156
2002
but enemies to your self? Will not ye put away these ills, that he came in this world to destroy? Art thou a Christian,
but enemies to your self? Will not you put away these ills, that he Come in this world to destroy? Art thou a Christian,
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2003
and are there yet so many sins, and works of the Devil raigning in thee,
and Are there yet so many Sins, and works of the devil reigning in thee,
cc vbr a-acp av av d n2, cc n2 pp-f dt n1 vvg p-acp pno21,
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2004
and set up in Gods sight? VVhat an inconsistency is this? If thou be his follower, thou must put these away.
and Set up in God's sighed? What an inconsistency is this? If thou be his follower, thou must put these away.
cc vvd a-acp p-acp ng1 n1? q-crq dt n1 vbz d? cs pns21 vbi po31 n1, pns21 vmb vvi d av.
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2005
Give them a bill of divorcement, never to turn again.
Give them a bill of divorcement, never to turn again.
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2006
Many a man parts with his sin, because it leaves him, he puts it not away;
Many a man parts with his since, Because it leaves him, he puts it not away;
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2007
Temptation goes, and occasion goes away, but the root of it abids within him.
Temptation Goes, and occasion Goes away, but the root of it abides within him.
n1 vvz, cc n1 vvz av, cc-acp dt n1 pp-f pn31 vvz p-acp pno31.
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2008
Many men have particular jarrs with their corruptions, but they reconcile again, as differences between married persons;
Many men have particular jars with their corruptions, but they reconcile again, as differences between married Persons;
av-d n2 vhb j n2 p-acp po32 n2, cc-acp pns32 vvb av, c-acp n2 p-acp j-vvn n2;
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2009
They do not arise to hate their sin in its sinful Nature. But if thou hate, it then put it away.
They do not arise to hate their since in its sinful Nature. But if thou hate, it then put it away.
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2010
And who would not hate it, that Christ so hated, that he came to destroy it? 1 Jo. 3. 5. What a great indignity must it be to the Gospel, to make that the ground of living in sin, which is pressed in it,
And who would not hate it, that christ so hated, that he Come to destroy it? 1 John 3. 5. What a great indignity must it be to the Gospel, to make that the ground of living in since, which is pressed in it,
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2011
as the grand perswasion to forsake it? Seing we are washed from the guilt of it, Oh let us not love to keep the stain and filth of it.
as the grand persuasion to forsake it? Sing we Are washed from the guilt of it, O let us not love to keep the stain and filth of it.
c-acp dt j n1 pc-acp vvi pn31? vvb pns12 vbr vvn p-acp dt n1 pp-f pn31, uh vvb pno12 xx vvi pc-acp vvi dt n1 cc n1 pp-f pn31.
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2012
Why are we washen? Was it not Christs great intendment and purpose, to purifie to himself a Holy People? We are washen from the guilt of our sins,
Why Are we washen? Was it not Christ great intendment and purpose, to purify to himself a Holy People? We Are washen from the guilt of our Sins,
q-crq vbr pns12 n1? vbds pn31 xx npg1 j n1 cc n1, pc-acp vvi p-acp px31 dt j n1? pns12 vbr n1 p-acp dt n1 pp-f po12 n2,
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2013
and is it to defile again? Is it not rather to keep our selves henceforth clean, that we may be presented holy and unblameable in his sight? That we may seek to be als like Heaven as may be,
and is it to defile again? Is it not rather to keep our selves henceforth clean, that we may be presented holy and unblameable in his sighed? That we may seek to be also like Heaven as may be,
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2014
But who ceases to do these evils, that he says are pardoned? Who puts away the evils of these doings, the guilt whereof, he thinks God hath put away? Could ye find in your hearts to intertain those evils so familiarly, to pour out your Souls unto them,
But who ceases to do these evils, that he Says Are pardoned? Who puts away the evils of these doings, the guilt whereof, he thinks God hath put away? Could you find in your hearts to entertain those evils so familiarly, to pour out your Souls unto them,
cc-acp q-crq vvz pc-acp vdi d n2-jn, cst pns31 vvz vbr vvn? q-crq vvz av dt n2-jn pp-f d n2-vdg, dt n1 c-crq, pns31 vvz np1 vhz vvn av? vmd pn22 vvi p-acp po22 n2 p-acp n1 d n2-jn av av-jn, pc-acp vvi av po22 n2 p-acp pno32,
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2015
if that Peace of God were indeed spoken unto you? Would not he reflex of his Love prove more constraining on your hears? Were it possible, that if ye did indeed consider, that your lusts cost Christ a dear price, to shed his Blood, that your pleasures made his Soul heavy to death,
if that Peace of God were indeed spoken unto you? Would not he reflex of his Love prove more constraining on your hears? Were it possible, that if you did indeed Consider, that your Lustiest cost christ a dear price, to shed his Blood, that your pleasures made his Soul heavy to death,
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2016
and that he hath laid down his Life to Ransom you from Hell;
and that he hath laid down his Life to Ransom you from Hell;
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2017
were it possible, I say, that ye would live still in these lusts, and choose these pleasurs of sin, which were so bitter to our Lord Jesus? I beseech you be not deceived,
were it possible, I say, that you would live still in these Lustiest, and choose these pleasures of since, which were so bitter to our Lord jesus? I beseech you be not deceived,
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2018
if ye love the puddle still, that ye cannot live out of it, do not say that ye are washed? Ye may have washen your selves with Sope and Nitre,
if you love the puddle still, that you cannot live out of it, do not say that you Are washed? You may have washen your selves with Soap and Nitre,
cs pn22 vvb dt n1 av, cst pn22 vmbx vvi av pp-f pn31, vdb xx vvi cst pn22 vbr vvn? pn22 vmb vhi n1 po22 n2 p-acp n1 cc n1,
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2019
but the Blood of Christ hath not cleansed:
but the Blood of christ hath not cleansed:
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2020
For if that Blood sprinkled your Conscience once, to give you an answer to all challenges, it could not but send forth Streams to purifie the heart, and so the whole man.
For if that Blood sprinkled your Conscience once, to give you an answer to all challenges, it could not but send forth Streams to purify the heart, and so the Whole man.
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2021
The Blood and VVater might be joyned, the Justifying Saviour, and the Sanctifying Spirit;
The Blood and VVater might be joined, the Justifying Saviour, and the Sanctifying Spirit;
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2022
For both these are in this Gospel washing. 1 Cor. 6. 11. 1 Jo 5. 6. This is be that came by water and blood,
For both these Are in this Gospel washing. 1 Cor. 6. 11. 1 John 5. 6. This is be that Come by water and blood,
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2023
even Jesus Christ, not by water only, but by water and blood. Not by water only, but by blood also, and I say, not by blood only, but by water also.even jesus christ, not by water only, but by water and blood. Not by water only, but by blood also, and I say, not by blood only, but by water also.
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2024
The very purpose of forgivenesse, is not to lay a foundation for more sin, but that men may sin no more, but break off their sins.
The very purpose of forgiveness, is not to lay a Foundation for more since, but that men may sin no more, but break off their Sins.
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2025
It is indeed impossible for a man to amend his ways, till he be pardoned,
It is indeed impossible for a man to amend his ways, till he be pardoned,
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2026
for his sin stands betwixt him and God, God is a consuming fire, the guilt of it hinders all meeting of the Soul with God, at least, all influence from him;
for his since Stands betwixt him and God, God is a consuming fire, the guilt of it hinders all meeting of the Soul with God, At least, all influence from him;
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2027
But when an open Door is made in Christ, that men may come and Treat with God, notwithstanding of rebellions, and have the Curse relaxed:
But when an open Door is made in christ, that men may come and Treat with God, notwithstanding of rebellions, and have the Curse relaxed:
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2028
O now he may go about his Duty comfortably.
Oh now he may go about his Duty comfortably.
uh av pns31 vmb vvi p-acp po31 n1 av-j.
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2029
Am I escaped from Hell, why should I any more walk in the way to it? And now he hath the Spiri• given for the asking.
Am I escaped from Hell, why should I any more walk in the Way to it? And now he hath the Spiri• given for the asking.
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2030
There are some Cessations from sin, that are not real forsakings of it, and ceasings from it:
There Are Some Cessations from since, that Are not real forsakings of it, and ceasings from it:
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2031
You know men will abstain from Eating for a season, that they may be made ripe for it another time:
You know men will abstain from Eating for a season, that they may be made ripe for it Another time:
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2032
Some do not cease from sin, but delayes it only, they put it not away, but put it off only for another time, till a fitter occasion and opportunity.
some do not cease from since, but delays it only, they put it not away, but put it off only for Another time, till a fitter occasion and opportunity.
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2033
And this is so far from ceasing from it, that it is rather an deliberat choice of it,
And this is so Far from ceasing from it, that it is rather an deliberate choice of it,
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2034
and Election of conveniency for it:
and Election of conveniency for it:
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2035
There may be some pure and simple ceasings from sin, meer abstinence, or rather meer absence of sin for a season, that is not ceasing from doing evil.
There may be Some pure and simple ceasings from since, mere abstinence, or rather mere absence of since for a season, that is not ceasing from doing evil.
pc-acp vmb vbi d j cc j n2 p-acp n1, j n1, cc av-c j n1 pp-f n1 p-acp dt n1, cst vbz xx vvg p-acp vdg n-jn.
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2036
The Christians ceasing hath much Action in it:
The Christians ceasing hath much Actium in it:
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2037
It is such a ceasing from doing evil, that it is a putting away of evil;
It is such a ceasing from doing evil, that it is a putting away of evil;
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2038
It hath the Soul and Spirit joyned in that Cessation.
It hath the Soul and Spirit joined in that Cessation.
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2039
Sin requires violence to put it out, where it hath haunted, it is an intruding Guest, and an usurping Guest:
since requires violence to put it out, where it hath haunted, it is an intruding Guest, and an usurping Guest:
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2040
It comes in first as a supplicant and beggar, prays for a little lodging for a night,
It comes in First as a supplicant and beggar, prays for a little lodging for a night,
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2041
and promises to be gone, the temptation speaks but for a little time, even the present time,
and promises to be gone, the temptation speaks but for a little time, even the present time,
cc vvz pc-acp vbi vvn, dt n1 vvz p-acp p-acp dt j n1, av dt j n1,
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2042
for a little one, it seeks but litle at first, least it be denyed;
for a little one, it seeks but little At First, lest it be denied;
p-acp dt j pi, pn31 vvz p-acp j p-acp ord, cs pn31 vbb vvn;
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2043
but if once it be received into the Soul, it presently becomes Master, and can command its own time, and its abode:
but if once it be received into the Soul, it presently becomes Master, and can command its own time, and its Abided:
cc-acp cs a-acp pn31 vbb vvn p-acp dt n1, pn31 av-j vvz n1, cc vmb vvi po31 d n1, cc po31 n1:
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2044
Then ye will not so easily put it out, as ye could hold it out,
Then you will not so Easily put it out, as you could hold it out,
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2045
for it is now joyned with that wicked, desperat party within you, the heart, and these united Forces are too strong for you.
for it is now joined with that wicked, desperate party within you, the heart, and these united Forces Are too strong for you.
c-acp pn31 vbz av vvn p-acp d j, j n1 p-acp pn22, dt n1, cc d j-vvn n2 vbr av j c-acp pn22.
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2046
According as a lust is one with a mans heart, or hath nearer connexion with his heart and Soul, it is the worse to put away:
According as a lust is one with a men heart, or hath nearer connexion with his heart and Soul, it is the Worse to put away:
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2047
for will ye drive a man from himself, it is the cuting off an right hand,
for will you drive a man from himself, it is the cuting off an right hand,
c-acp vmb pn22 vvi dt n1 p-acp px31, pn31 vbz dt n-vvg p-acp dt j-jn n1,
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2048
or plucking out of an right eye.
or plucking out of an right eye.
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2049
To make a man cease from such evils, it requirs that a stronger power be within him, then is in the world.
To make a man cease from such evils, it requires that a Stronger power be within him, then is in the world.
p-acp vvi dt n1 vvb p-acp d n2-jn, pn31 vvz cst dt jc n1 vbb p-acp pno31, av vbz p-acp dt n1.
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2050
Men may cease for a time, for want of occasions or temptations to sin;
Men may cease for a time, for want of occasions or temptations to since;
np1 vmb vvi p-acp dt n1, p-acp n1 pp-f n2 cc n2 p-acp n1;
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2051
when there is no active principle in them, restraining or keeping their Soul from such sins as appears after,
when there is no active principle in them, restraining or keeping their Soul from such Sins as appears After,
c-crq pc-acp vbz dx j n1 p-acp pno32, vvg cc vvg po32 n1 p-acp d n2 c-acp vvz a-acp,
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2052
when no sonner occasion is offered, but they run as the Horse to his course, or the Stone falleth downward, they conceive Fire as easily as dry Stubble:
when no sonner occasion is offered, but they run as the Horse to his course, or the Stone falls downward, they conceive Fire as Easily as dry Stubble:
c-crq av-dx av-c n1 vbz vvn, cc-acp pns32 vvb p-acp dt n1 p-acp po31 n1, cc dt n1 vvz av-j, pns32 vvb n1 c-acp av-j c-acp j n1:
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2053
That is not Christian ceasing, which is that which the Soul argues it self to, from grounds of the Gospel.
That is not Christian ceasing, which is that which the Soul argues it self to, from grounds of the Gospel.
cst vbz xx np1 vvg, r-crq vbz d r-crq dt n1 vvz pn31 n1 p-acp, p-acp n2 pp-f dt n1.
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2054
Should I who am dead to sin, live any longer therein? This is a principle of Cessation,
Should I who am dead to sin, live any longer therein? This is a principle of Cessation,
vmd pns11 r-crq vbm j pc-acp vvi, vvb d av-jc av? d vbz dt n1 pp-f n1,
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2055
and this is true liberty, when the Soul can abstain from present temptations, upon such grounds and perswasions of the Gospel,
and this is true liberty, when the Soul can abstain from present temptations, upon such grounds and persuasions of the Gospel,
cc d vbz j n1, c-crq dt n1 vmb vvi p-acp j n2, p-acp d n2 cc n2 pp-f dt n1,
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2056
then it is really above it self, and above the world, then hath it that true victory.
then it is really above it self, and above the world, then hath it that true victory.
cs pn31 vbz av-j p-acp pn31 n1, cc p-acp dt n1, av vhz pn31 d j n1.
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2057
Many men cease only from sin, because sin ceases from them, they have not left it, but it hath left them.
Many men cease only from since, Because since ceases from them, they have not left it, but it hath left them.
av-d n2 vvb av-j p-acp n1, c-acp n1 vvz p-acp pno32, pns32 vhb xx vvn pn31, cc-acp pn31 vhz vvn pno32.
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2058
The old man thinks himself a changed man, because he wallows not in the lusts of the flesh, as in his youth.
The old man thinks himself a changed man, Because he wallows not in the Lustiest of the Flesh, as in his youth.
dt j n1 vvz px31 dt j-vvn n1, c-acp pns31 vvz xx p-acp dt n2 pp-f dt n1, c-acp p-acp po31 n1.
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2059
But alas, no thanks to him, for that he hath not ceased from his lusts:
But alas, no thanks to him, for that he hath not ceased from his Lustiest:
p-acp uh, dx n2 p-acp pno31, c-acp cst pns31 vhz xx vvn p-acp po31 n2:
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2060
but temptations to him, or power and ability in him to follow them hath ceased, there is no change in his Spirit within,
but temptations to him, or power and ability in him to follow them hath ceased, there is no change in his Spirit within,
cc-acp n2 p-acp pno31, cc n1 cc n1 p-acp pno31 pc-acp vvi pno32 vhz vvn, pc-acp vbz dx n1 p-acp po31 n1 a-acp,
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2061
for he can talk of his former sins with pleasure, he continues in other evils as bad,
for he can talk of his former Sins with pleasure, he continues in other evils as bad,
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2062
but more suitable to his age.
but more suitable to his age.
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2063
In a word, he is so inwardly, that if he were in his body, and occasions offering as before, he would be just the same.
In a word, he is so inwardly, that if he were in his body, and occasions offering as before, he would be just the same.
p-acp dt n1, pns31 vbz av av-j, cst cs pns31 vbdr p-acp po31 n1, cc n2 vvg a-acp a-acp, pns31 vmd vbi j dt d.
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2064
Some again cease from some evils, from some principles, but alas, they are no Christian principles:
some again cease from Some evils, from Some principles, but alas, they Are not Christian principles:
d av vvb p-acp d n2-jn, p-acp d n2, cc-acp uh, pns32 vbr xx np1 n2:
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2065
VVhat restrains the multitude of Civilians from grosse scandals? Is it any thing but affectation of a good Name and report in the world? Is it not fear of reproach or censure? Is it not because possibly they have no particular inclination to sueh evils? And yet there are many other evils of the heart als evil,
What restrains the multitude of Civilians from gross scandals? Is it any thing but affectation of a good Name and report in the world? Is it not Fear of reproach or censure? Is it not Because possibly they have no particular inclination to sueh evils? And yet there Are many other evils of the heart also evil,
q-crq vvz dt n1 pp-f n2-jn p-acp j n2? vbz pn31 d n1 p-acp n1 pp-f dt j n1 cc vvi p-acp dt n1? vbz pn31 xx n1 pp-f n1 cc n1? vbz pn31 xx p-acp av-j pns32 vhb dx j n1 p-acp d n2-jn? cc av a-acp vbr d j-jn n2-jn pp-f dt n1 av j-jn,
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2066
though more subtill, that they please themselves in, as Pride, Covetousnesse, Malice, Envie, Ambition, &c. VVhat shall all your abstinence be accompted of,
though more subtle, that they please themselves in, as Pride, Covetousness, Malice, Envy, Ambition, etc. What shall all your abstinence be accounted of,
cs av-dc j, cst pns32 vvb px32 p-acp, c-acp n1, n1, n1, n1, n1, av q-crq vmb d po22 n1 vbi vvn pp-f,
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2067
when it is not love to Jesus Christ, or hatred of sin that principles it? It is not the outward abstinence that will commend you.
when it is not love to jesus christ, or hatred of since that principles it? It is not the outward abstinence that will commend you.
c-crq pn31 vbz xx n1 p-acp np1 np1, cc n1 pp-f n1 cst n2 pn31? pn31 vbz xx dt j n1 cst vmb vvi pn22.
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2068
Such it is, as the principles of it are.
Such it is, as the principles of it Are.
d pn31 vbz, c-acp dt n2 pp-f pn31 vbr.
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2069
And these only are the true Christian principles of Mortification, love of Jesus Christ, which constrains men to live no more to themselves, but to be new Creatures, 1 Cor. 5. 14, 15. And hatred of sin in its Nature as sin:
And these only Are the true Christian principles of Mortification, love of jesus christ, which constrains men to live no more to themselves, but to be new Creatures, 1 Cor. 5. 14, 15. And hatred of since in its Nature as since:
cc d av-j vbr dt j njp n2 pp-f n1, n1 pp-f np1 np1, r-crq vvz n2 pc-acp vvi av-dx dc p-acp px32, p-acp pc-acp vbi j n2, crd np1 crd crd, crd cc n1 pp-f n1 p-acp po31 n1 p-acp n1:
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2070
A Christian should have a mortal hatred at it, as his mortal enemy.
A Christian should have a Mortal hatred At it, as his Mortal enemy.
dt njp vmd vhi dt j-jn n1 p-acp pn31, c-acp po31 j-jn n1.
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2071
It is not Christianity, to abstain from some fleshly lusts, if ye consider them no• as your Souls enemies, 1 Pet. 2. 11. Ye that love the Lord, hate evil, Psal. 97. 10. These are chained together:
It is not Christianity, to abstain from Some fleshly Lustiest, if you Consider them no• as your Souls enemies, 1 Pet. 2. 11. You that love the Lord, hate evil, Psalm 97. 10. These Are chained together:
pn31 vbz xx np1, pc-acp vvi p-acp d j n2, cs pn22 vvb pno32 n1 c-acp po22 n2 n2, crd np1 crd crd pn22 cst vvb dt n1, vvb j-jn, np1 crd crd d vbr vvn av:
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2072
Davids hatred was a Soul hatred, an abhorency, Psal. 119. 163. I hate and abhore lying, it is like the natural Antipathies, that are among Creatures.Davids hatred was a Soul hatred, an abhorency, Psalm 119. 163. I hate and abhor lying, it is like the natural Antipathies, that Are among Creatures.
np1 n1 vbds dt n1 n1, dt n1, np1 crd crd pns11 vvb cc vvb vvg, pn31 vbz av-j dt j n2, cst vbr p-acp n2.
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2073
The Soul hates not only the person of it, but the nature of it also.
The Soul hates not only the person of it, but the nature of it also.
dt n1 vvz xx av-j dt n1 pp-f pn31, cc-acp dt n1 pp-f pn31 av.
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2074
Men often hate sin, only as it is circumstantiate, but Christian hatred is a hatred of the Nature,
Men often hate since, only as it is circumstantiate, but Christian hatred is a hatred of the Nature,
np1 av vvb n1, av-j c-acp pn31 vbz j, cc-acp np1 n1 vbz dt n1 pp-f dt n1,
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2075
like the deadly feuds, which are enimities against the kind and name.
like the deadly feuds, which Are enmities against the kind and name.
av-j dt j n2, r-crq vbr n2 p-acp dt n1 cc n1.
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2076
I will put enimity between thy seed, &c. It is a perfect hatred, Psal. 139. 22. And so it cannot endure any sin because all is contrary to Gods Holinesse, and offensive to his Spirit.I will put enmity between thy seed, etc. It is a perfect hatred, Psalm 139. 22. And so it cannot endure any since Because all is contrary to God's Holiness, and offensive to his Spirit.
pns11 vmb vvi n1 p-acp po21 n1, av pn31 vbz dt j n1, np1 crd crd cc av pn31 vmbx vvi d n1 c-acp d vbz j-jn p-acp npg1 n1, cc j p-acp po31 n1.
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2077
I would think it easier to forsake all evil, and cease from doing any evil I mean presumptuously, with a willing min• and endeavour, then indeed to forsake one;
I would think it Easier to forsake all evil, and cease from doing any evil I mean presumptuously, with a willing min• and endeavour, then indeed to forsake one;
pns11 vmd vvi pn31 jc pc-acp vvi d n-jn, cc vvi p-acp vdg d n-jn pns11 vvb av-j, p-acp dt j n1 cc n1, cs av pc-acp vvi pi;
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2078
for as long as ye entertain so many lusts like it, they shall make way for it.
for as long as you entertain so many Lustiest like it, they shall make Way for it.
p-acp c-acp av-j c-acp pn22 vvb av d n2 vvb pn31, pns32 vmb vvi n1 p-acp pn31.
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2079
It were easier to keep the whole Commandments in an Evangelical sense, then indeed to keep any one,
It were Easier to keep the Whole commandments in an Evangelical sense, then indeed to keep any one,
pn31 vbdr jc pc-acp vvi dt j-jn n2 p-acp dt np1 n1, cs av pc-acp vvi d pi,
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for all of the• help another, and subsist they cannot one with out another, so that ye take a foolish course, wh• go about particular reformations.
for all of the• help Another, and subsist they cannot one with out Another, so that you take a foolish course, wh• go about particular reformations.
c-acp d pp-f n1 vvi j-jn, cc vvi pns32 vmbx pi p-acp av j-jn, av cst pn22 vvb dt j n1, n1 vvb p-acp j n2.
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2081
Ye scandalous sinners professe that ye will amend the particular fault ye are guilty of, and in the mea• time, ye take no head to your Souls and Lives;
the scandalous Sinners profess that you will amend the particular fault you Are guilty of, and in the mea• time, you take no head to your Souls and Lives;
dt j n2 vvb cst pn22 vmb vvi dt j n1 pn22 vbr j pp-f, cc p-acp dt n1 n1, pn22 vvb dx n1 p-acp po22 n2 cc n2;
(16) sermon (DIV2)
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2082
Therefore it shall be either in vain, or not acceptable:
Therefore it shall be either in vain, or not acceptable:
av pn31 vmb vbi av-d p-acp j, cc xx j:
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2083
How pleasant a life would Christians have, if they would indeed be perswaded to be altogether Christians;
How pleasant a life would Christians have, if they would indeed be persuaded to be altogether Christians;
c-crq j dt n1 vmd np1 vhi, cs pns32 vmd av vbi vvn pc-acp vbi av np1;
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2084
The halfing of it neither pleaseth God nor delights you; I• keeps you but in continual torment between God and Baal:
The halfing of it neither Pleases God nor delights you; I• keeps you but in continual torment between God and Baal:
dt j-vvg pp-f pn31 av-dx vvz n1 ccx n2 pn22; n1 vvz pn22 p-acp p-acp j n1 p-acp np1 cc np1:
(16) sermon (DIV2)
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2085
your own lusts usurpe over you;
your own Lustiest usurp over you;
po22 d n2 vvi p-acp pn22;
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2086
and that of Christ in you challenges the Supremacy so ye are as-men under two Masters.
and that of christ in you challenges the Supremacy so you Are as-men under two Masters.
cc d pp-f np1 p-acp pn22 vvz dt n1 av pn22 vbr n2 p-acp crd n2.
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2087
each striving for the place, and were it not better to be under one settled Government.
each striving for the place, and were it not better to be under one settled Government.
d vvg p-acp dt n1, cc vbdr pn31 xx jc pc-acp vbi p-acp crd j-vvn n1.
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2088
If there be any tendernesse of God in your hearts, or light it your Consciences, they cannot but testifie agains• your lusts, these strange Lords;
If there be any tenderness of God in your hearts, or Light it your Consciences, they cannot but testify agains• your Lustiest, these strange lords;
cs pc-acp vbb d n1 pp-f np1 p-acp po22 n2, cc vvi pn31 po22 n2, pns32 vmbx p-acp vvi n1 po22 n2, d j n2;
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2089
Your lusts again, they drive you on against your Conscience; Thus ye are divided and tormented betwixt two, your own Conscience and Affections.
Your Lustiest again, they drive you on against your Conscience; Thus you Are divided and tormented betwixt two, your own Conscience and Affections.
po22 n2 av, pns32 vvb pn22 a-acp p-acp po22 n1; av pn22 vbr vvn cc vvn p-acp crd, po22 d n1 cc n2.
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2090
You have thus the pain of Religion, and know not the true pleasure of it:
You have thus the pain of Religion, and know not the true pleasure of it:
pn22 vhb av dt n1 pp-f n1, cc vvb xx dt j n1 pp-f pn31:
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2091
You are marred in the pleasures of sin, Conscience and the love of God is a worm to eat that Gourd, it is Gall and Vinegar mixed in with them.
You Are marred in the pleasures of since, Conscience and the love of God is a worm to eat that Gourd, it is Gall and Vinegar mixed in with them.
pn22 vbr vvn p-acp dt n2 pp-f n1, n1 cc dt n1 pp-f np1 vbz dt n1 pc-acp vvi d n1, pn31 vbz n1 cc n1 vvn p-acp p-acp pno32.
(16) sermon (DIV2)
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2092
Were it not more wisdom, to be either one thing or another.
Were it not more Wisdom, to be either one thing or Another.
vbdr pn31 xx dc n1, pc-acp vbi d crd n1 cc j-jn.
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2093
If ye will have the pleasures of sin for a season, take them wholly, and renounce God,
If you will have the pleasures of since for a season, take them wholly, and renounce God,
cs pn22 vmb vhi dt n2 pp-f n1 p-acp dt n1, vvb pno32 av-jn, cc vvb np1,
(16) sermon (DIV2)
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2094
and see if your heart can endure that.
and see if your heart can endure that.
cc vvb cs po22 n1 vmb vvi d.
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2095
If your heart cannot condescend to that, I pray you renounce them wholly, and ye shall find more exquisit and sure pleasures in godlinesse, at his Right Hand:
If your heart cannot condescend to that, I pray you renounce them wholly, and you shall find more exquisite and sure pleasures in godliness, At his Right Hand:
cs po22 n1 vmbx vvi p-acp d, pns11 vvb pn22 vvb pno32 av-jn, cc pn22 vmb vvi av-dc j cc j n2 p-acp n1, p-acp po31 j-jn n1:
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2096
O what a noble entertainment hath the Soul in God; The Peace and Joy of the Holy Ghost is a Kingdom indeed.
Oh what a noble entertainment hath the Soul in God; The Peace and Joy of the Holy Ghost is a Kingdom indeed.
uh r-crq dt j n1 vhz dt n1 p-acp np1; dt n1 cc n1 pp-f dt j n1 vbz dt n1 av.
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2097
SERMON XII.
SERMON XII.
n1 np1.
(17) sermon (DIV2)
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2098
Isai. 26. 3. Thou shalt keep him in perfect Peace, whose mind is stayed on thee, because he trusteth in thee.
Isaiah 26. 3. Thou shalt keep him in perfect Peace, whose mind is stayed on thee, Because he Trusteth in thee.
np1 crd crd pns21 vm2 vvi pno31 p-acp j n1, rg-crq n1 vbz vvn p-acp pno21, c-acp pns31 vvz p-acp pno21.
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2099
ALL men love to have priviledges above others.
ALL men love to have privileges above Others.
av-d n2 vvb pc-acp vhi n2 p-acp n2-jn.
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2100
Every one is upon the designe and search after some well-being, since Adam lost that which was true happinesse:
Every one is upon the Design and search After Some well-being, since Adam lost that which was true happiness:
d pi vbz p-acp dt n1 cc vvi p-acp d n1, c-acp np1 vvn d r-crq vbds j n1:
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2101
We all agree upon the general notion of it, but presently men divide in the following of particulars.
We all agree upon the general notion of it, but presently men divide in the following of particulars.
pns12 d vvb p-acp dt j n1 pp-f pn31, cc-acp av-j n2 vvi p-acp dt vvg pp-f n2-j.
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2102
Here all men united in seeking after some good, something to satisfie their Souls, and satiat their desires.
Here all men united in seeking After Some good, something to satisfy their Souls, and satiat their Desires.
av d n2 vvn p-acp vvg p-acp d j, pi pc-acp vvi po32 n2, cc fw-la po32 n2.
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2103
Nay, but they scatter presently in the prosecution of it, because, according to every mans fancy and corrupt humour, they attribute that good unto diverse things;
Nay, but they scatter presently in the prosecution of it, Because, according to every men fancy and corrupt humour, they attribute that good unto diverse things;
uh-x, cc-acp pns32 vvb av-j p-acp dt n1 pp-f pn31, c-acp, vvg p-acp d ng1 n1 cc vvi n1, pns32 vvb cst j p-acp j n2;
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2104
And when they meet with disappointment, they change their opinion of that, but are made no wiser,
And when they meet with disappointment, they change their opinion of that, but Are made no Wiser,
cc c-crq pns32 vvb p-acp n1, pns32 vvb po32 n1 pp-f d, cc-acp vbr vvn dx jc,
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2105
for they turn from one to another of that same kind, in which their imagination hath supposed blessednesse to be:
for they turn from one to Another of that same kind, in which their imagination hath supposed blessedness to be:
c-acp pns32 vvb p-acp pi p-acp n-jn pp-f d d n1, p-acp r-crq po32 n1 vhz vvn n1 pc-acp vbi:
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2106
And therefore, they will return to that which they first loathed and rejected.
And Therefore, they will return to that which they First loathed and rejected.
cc av, pns32 vmb vvi p-acp d r-crq pns32 ord vvn cc vvn.
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2107
Is there then no such thing in the world as blessednesse? Is it not to be found among men? Are all mens unsatiable desires in vain? Is a Creature made up and composed of desires, to keep it in continuall torment and vexation of spirit? No certainly, it is,
Is there then no such thing in the world as blessedness? Is it not to be found among men? are all men's unsatiable Desires in vain? Is a Creature made up and composed of Desires, to keep it in continual torment and vexation of Spirit? No Certainly, it is,
vbz pc-acp av dx d n1 p-acp dt n1 p-acp n1? vbz pn31 xx pc-acp vbi vvn p-acp n2? vbr d ng2 j n2 p-acp j? vbz dt n1 vvd a-acp cc vvn pp-f n2, p-acp vvb pn31 p-acp j n1 cc n1 pp-f n1? uh-dx av-j, pn31 vbz,
(17) sermon (DIV2)
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2108
and it is found by some;
and it is found by Some;
cc pn31 vbz vvn p-acp d;
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2109
All the world strive about it, but the man only who trusts and believs in God, he it is who carries it away from them, who hath this priviledge beyond the world.
All the world strive about it, but the man only who trusts and believs in God, he it is who carries it away from them, who hath this privilege beyond the world.
d dt n1 vvb p-acp pn31, cc-acp dt n1 av-j r-crq vvz cc vvz p-acp np1, pns31 pn31 vbz r-crq vvz pn31 av p-acp pno32, r-crq vhz d n1 p-acp dt n1.
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2110
And why do so many misse it? Because they do not see nor suspect that it is blessednesse indeed which he injoyes:
And why do so many miss it? Because they do not see nor suspect that it is blessedness indeed which he enjoys:
cc q-crq vdb av av-d vvi pn31? p-acp pns32 vdb xx vvi ccx vvi cst pn31 vbz n1 av r-crq pns31 vvz:
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2111
But on the contrair, their corrupted imaginations represent godlinesse, and a godly mans self-indigency and dependance on God,
But on the contrair, their corrupted Imaginations represent godliness, and a godly men self-indigency and dependence on God,
cc-acp p-acp dt j-jn, po32 j-vvn n2 vvi n1, cc dt j ng1 j cc n1 p-acp np1,
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2112
as the greatest misery and shame. The godly man hids not his blessednesse from the world.
as the greatest misery and shame. The godly man hids not his blessedness from the world.
c-acp dt js n1 cc n1. dt j n1 n2 xx po31 n1 p-acp dt n1.
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2113
No, he proclaimes it when he hath found it; He would that all enjoyed it with him.
No, he proclaims it when he hath found it; He would that all enjoyed it with him.
uh-dx, pns31 vvz pn31 c-crq pns31 vhz vvn pn31; pns31 vmd d d vvd pn31 p-acp pno31.
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2114
And if there were no more to declare, that it doth not consist in worldly things, this might suffice;
And if there were no more to declare, that it does not consist in worldly things, this might suffice;
cc cs pc-acp vbdr dx dc pc-acp vvi, cst pn31 vdz xx vvi p-acp j n2, d vmd vvi;
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2115
they are not communicable to many, without the prejudice and losse of every one. But none will believe his report, of his own Estate.
they Are not communicable to many, without the prejudice and loss of every one. But none will believe his report, of his own Estate.
pns32 vbr xx j p-acp d, p-acp dt n1 cc n1 pp-f d crd. p-acp pix vmb vvi po31 n1, pp-f po31 d n1.
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2116
If ye would consider, here is that which men toyl for, compasse Sea and Land for, here it is, near thee, in thy mouth:
If you would Consider, Here is that which men toil for, compass Sea and Land for, Here it is, near thee, in thy Mouth:
cs pn22 vmd vvi, av vbz d r-crq n2 n1 p-acp, n1 n1 cc n1 p-acp, av pn31 vbz, av-j pno21, p-acp po21 n1:
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2117
It is not in Heaven, that thou should say, How shall I ascend to it? It is not in Hell below, that thou shouldest say, Who shall descend? It is not in the ends of the Earth;
It is not in Heaven, that thou should say, How shall I ascend to it? It is not in Hell below, that thou Shouldst say, Who shall descend? It is not in the ends of the Earth;
pn31 vbz xx p-acp n1, cst pns21 vmd vvi, c-crq vmb pns11 vvi p-acp pn31? pn31 vbz xx p-acp n1 a-acp, cst pns21 vmd2 vvi, r-crq vmb vvi? pn31 vbz xx p-acp dt n2 pp-f dt n1;
(17) sermon (DIV2)
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2118
No, it is near thee, in thy mouth:
No, it is near thee, in thy Mouth:
uh-dx, pn31 vbz av-j pno21, p-acp po21 n1:
(17) sermon (DIV2)
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2119
It is not beyond the Sea, but it is near, in thy mouth, even the word of faith, which Christ preached, Rom. 10. 6, 7, 8. And what sayes that word? Believe with thy heart and thou shalt be saved;
It is not beyond the Sea, but it is near, in thy Mouth, even the word of faith, which christ preached, Rom. 10. 6, 7, 8. And what Says that word? Believe with thy heart and thou shalt be saved;
pn31 vbz xx p-acp dt n1, p-acp pn31 vbz j, p-acp po21 n1, av dt n1 pp-f n1, r-crq np1 vvd, np1 crd crd, crd, crd cc q-crq vvz d n1? vvb p-acp po21 n1 cc pns21 vm2 vbi vvn;
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2120
Trust in God and depend on him, and ye shall have peace, and that perfect peace:Trust in God and depend on him, and you shall have peace, and that perfect peace:
vvb p-acp np1 cc vvi p-acp pno31, cc pn22 vmb vhi n1, cc d j n1:
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2121
and this peace shall be kept by God himself.
and this peace shall be kept by God himself.
cc d n1 vmb vbi vvn p-acp np1 px31.
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2122
Blessed then is the man that trusts in the Lord, Psal. 40. 4. Ye make a long journey in vain, ye spend your Labour and Money in vain, all the pains might be saved, it is not where ye seek it;Blessed then is the man that trusts in the Lord, Psalm 40. 4. You make a long journey in vain, you spend your Labour and Money in vain, all the pains might be saved, it is not where you seek it;
vvn av vbz dt n1 cst vvz p-acp dt n1, np1 crd crd pn22 vvb dt j n1 p-acp j, pn22 vvb po22 n1 cc n1 p-acp j, d dt n2 vmd vbi vvn, pn31 vbz xx c-crq pn22 vvb pn31;
(17) sermon (DIV2)
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2123
ye travel about many creatures, ye go to many doors, and enquire for Happinesse and Peace,
you travel about many creatures, you go to many doors, and inquire for Happiness and Peace,
pn22 vvb p-acp d n2, pn22 vvb p-acp d n2, cc vvi p-acp n1 cc n1,
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2124
but ye go too far off, ye need not search so many Coasts, it is nearer hand, in this word of the Gospel, the joyful sound;
but you go too Far off, you need not search so many Coasts, it is nearer hand, in this word of the Gospel, the joyful found;
cc-acp pn22 vvb av av-j a-acp, pn22 vvb xx vvi av d n2, pn31 vbz jc n1, p-acp d n1 pp-f dt n1, dt j n1;
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2125
It is this that proclaimes peace. Peace is a comprehensive word, especially in Scripture. It was the Jews salutation, Peace be to you, meaning happinesse and all good things:
It is this that proclaims peace. Peace is a comprehensive word, especially in Scripture. It was the jews salutation, Peace be to you, meaning happiness and all good things:
pn31 vbz d cst vvz n1. n1 vbz dt j n1, av-j p-acp n1. pn31 vbds dt np2 n1, n1 vbb p-acp pn22, vvg n1 cc d j n2:
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It is Christs salutation, Grace and Peace.
It is Christ salutation, Grace and Peace.
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Grace is Holinesse, Peace is Happinesse, and these are either one, or inseparably conjoyned as one.
Grace is Holiness, Peace is Happiness, and these Are either one, or inseparably conjoined as one.
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This was the Angels Song, Glory to God, peace on earth, Luk. 2. 14. Bleslednesse was restored,
This was the Angels Song, Glory to God, peace on earth, Luk. 2. 14. Bleslednesse was restored,
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or brought near to be restored, to miserable man by Jesus Christ, and upon the apprehension of this, Angels Sing.
or brought near to be restored, to miserable man by jesus christ, and upon the apprehension of this, Angels Sing.
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It was this, Christ came in the world with, and when he went away, he left this Legacy to his Children, My peace I leave you, Jo. 14 27. We lost happinesse,
It was this, christ Come in the world with, and when he went away, he left this Legacy to his Children, My peace I leave you, John 14 27. We lost happiness,
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and all men are on a vain pursuit of it since, but it is found,
and all men Are on a vain pursuit of it since, but it is found,
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and found by one of our Kin, our Lord Jesus, our Elder Brother, he hath found it,
and found by one of our Kin, our Lord jesus, our Elder Brother, he hath found it,
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or made it, and brought it near us in the Gospel, for the receiving, and who so receives him by Faith,
or made it, and brought it near us in the Gospel, for the receiving, and who so receives him by Faith,
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and trusting in him, receives that priviledge, that peace.
and trusting in him, receives that privilege, that peace.
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He endured much trouble to gain our peace, he behoved to undergo misery, to purchase our Blessednesse,
He endured much trouble to gain our peace, he behooved to undergo misery, to purchase our Blessedness,
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and so it is his own, and who so receives him, receives it also.
and so it is his own, and who so receives him, receives it also.
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The newes of such a peace might be seasonable in the time of warr and trouble,
The news of such a peace might be seasonable in the time of war and trouble,
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if we apprehended our need of it.
if we apprehended our need of it.
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It is not a peace from warr and trouble, but a peace in warr and trouble.
It is not a peace from war and trouble, but a peace in war and trouble.
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My peace I leave you, in the world ye shall have trouble, Jo. 14. 27. and 16. at the end.My peace I leave you, in the world you shall have trouble, John 14. 27. and 16. At the end.
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What a blessed Message is it, that there is a peace, and a perfect peace, attainable in the midst of warrs, confusions and calamities of the times publick and personal, a perfect peace, a compleat peace,
What a blessed Message is it, that there is a peace, and a perfect peace, attainable in the midst of wars, confusions and calamities of the times public and personal, a perfect peace, a complete peace,
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even compleat without the accession of outward and worldly peace, that needs it not, nay, appears most perfect and intire in it self,
even complete without the accession of outward and worldly peace, that needs it not, nay, appears most perfect and entire in it self,
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when it is striped naked of them all. Behold what a priviledge the Gospel offers unto you;
when it is striped naked of them all. Behold what a privilege the Gospel offers unto you;
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Ye need not be made miserable but if you please.
You need not be made miserable but if you please.
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This is more then all the world can afford you, there is no man can promise to himself immunity from publick dangers,
This is more then all the world can afford you, there is no man can promise to himself immunity from public dangers,
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or personal, from many griefs and disappointments:
or personal, from many griefs and disappointments:
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But the Gospel bids you reckon up all your troubles and miseries that ye can meet with in the world,
But the Gospel bids you reckon up all your Troubles and misery's that you can meet with in the world,
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and yet in such a case, if ye hearken to wisdom, there is a peace that will make you forget that trouble;
and yet in such a case, if you harken to Wisdom, there is a peace that will make you forget that trouble;
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Her wayes are wayes of pleasantness, and all her pathes are peace, Pro. 3. 17. I will undertake to make thee blessed, says Wisdom, the Fathers Wisdom. Her ways Are ways of pleasantness, and all her paths Are peace, Pro 3. 17. I will undertake to make thee blessed, Says Wisdom, the Father's Wisdom.
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When all the world hath given thee over for miserable, when thou hast spent thy substance on the Physicians,
When all the world hath given thee over for miserable, when thou hast spent thy substance on the Physicians,
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and in vain, come to me, I can heal that desperate Disease by a word, I create peace, when natural Causes have given it over, I create it of nothing, I will keep you in perfect peace.
and in vain, come to me, I can heal that desperate Disease by a word, I create peace, when natural Causes have given it over, I create it of nothing, I will keep you in perfect peace.
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You have then here, three things of special concernment, in these times and all times, • blessednesse, a perfect peace attainable, the way of it, and the Fountain of it:
You have then Here, three things of special concernment, in these times and all times, • blessedness, a perfect peace attainable, the Way of it, and the Fountain of it:
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The Fountai• of it, the preserver of it, is God himself; Th• way to attain it, is trusting in God, and stayin• on him. This sweetnesse of peace, is in Go• the Tree of Life, Faith puts to its hand, an• plucks the Fruit of the Tree;
The Fountai• of it, the preserver of it, is God himself; Th• Way to attain it, is trusting in God, and stayin• on him. This sweetness of peace, is in Go• the Tree of Life, Faith puts to its hand, an• plucks the Fruit of the Tree;
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Hope and Dependance on God, is a kind of tasting of tha• Fruit and eating of it,
Hope and Dependence on God, is a kind of tasting of tha• Fruit and eating of it,
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and then followeth thi• perfect peace, as the delightful relish and sweetnesse that the Soul finds in God, upon tastin• how gracious he is.
and then follows thi• perfect peace, as the delightful relish and sweetness that the Soul finds in God, upon tastin• how gracious he is.
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God himself is the life o• our souls, the fountain of living waters, the life an• light of men.
God himself is the life o• our Souls, the fountain of living waters, the life an• Light of men.
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Faith and trusting in God, draw• out of this Fountain, out of this deep well o• Salvation,
Faith and trusting in God, draw• out of this Fountain, out of this deep well o• Salvation,
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and staying on God drinks of it, til• the soul be refreshed with peace and tranquility, such as passeth Natural Understanding ▪ Christ Jesus is the Tree of Life, that grows i• the Ga•den of God, trusting in him by Faith implants a Soul in him, roots a Soul in him, b• vertue of which Union it springs up and grow into a living Branch, by staying and depending upon him, we live by him,
and staying on God drinks of it, til• the soul be refreshed with peace and tranquillity, such as passes Natural Understanding ▪ christ jesus is the Tree of Life, that grows i• the Ga•den of God, trusting in him by Faith implants a Soul in him, roots a Soul in him, b• virtue of which union it springs up and grow into a living Branch, by staying and depending upon him, we live by him,
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and hence spring this blessed and sweet Fruit of peace of soul an• conseience, which grows upon the confidenc• of the soul placed in God,
and hence spring this blessed and sweet Fruit of peace of soul an• conscience, which grows upon the confidenc• of the soul placed in God,
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as the stalk by whic• it is united to the Tree.
as the stalk by whic• it is united to the Tree.
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Trusting and stayin• upon God, is the souls casting its Anchor upon him, in the midst of the waves and storms of sin, wrath and trouble.
Trusting and stayin• upon God, is the Souls casting its Anchor upon him, in the midst of the waves and storms of since, wrath and trouble.
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The poor beaten sinner casts an Anchor within the Vail, on that sure ground of immutable Promises in Jesus Christ.
The poor beaten sinner Cast an Anchor within the vail, on that sure ground of immutable Promises in jesus christ.
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And then it rests and quiets it self at that Anchor, enjoyes peace in the midst of the storm, there is a great calm, it is not moved,
And then it rests and quiets it self At that Anchor, enjoys peace in the midst of the storm, there is a great Cam, it is not moved,
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or not greatly moved, as if it were a fair day:
or not greatly moved, as if it were a fair day:
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David flieth unto God as his refuge, Anchor's upon the Name of the Lord, Psal. 62. 1, 2. And so he enjoys a perfect calm and tranquillity, I shall not be moved, because he is united to the Rock, he is tyed to the firm Foundation Jesus Christ,David flies unto God as his refuge, Anchor's upon the Name of the Lord, Psalm 62. 1, 2. And so he enjoys a perfect Cam and tranquillity, I shall not be moved, Because he is united to the Rock, he is tied to the firm Foundation jesus christ,
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and no storm can dissolve this Union;
and no storm can dissolve this union;
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not because of the strength of that Rope of Faith, it is but a weak Cord,
not Because of the strength of that Rope of Faith, it is but a weak Cord,
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if Omnipotency did not compasse it about also: And so we are kept by the power of God, through faith unto salvation.
if Omnipotency did not compass it about also: And so we Are kept by the power of God, through faith unto salvation.
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The poor wearied Traveller, the Pilgrime sits down under the shadow of a Rock, and this peace is his rest under it.
The poor wearied Traveller, the Pilgrim sits down under the shadow of a Rock, and this peace is his rest under it.
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Faith lays him down, and peace is his rest and sleep.
Faith lays him down, and peace is his rest and sleep.
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Faith in Jesus Christ is a motion towards him, as the soul• proper place and center;
Faith in jesus christ is a motion towards him, as the soul• proper place and centre;
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and therefore it is called a coming to him, flying to him as the City of refuge:
and Therefore it is called a coming to him, flying to him as the city of refuge:
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It is the Souls flight out of it self, and misery and sin within, to apprehended Mercy and Grace, and happinesse in Christ.
It is the Souls flight out of it self, and misery and since within, to apprehended Mercy and Grace, and happiness in christ.
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Now Hope is the Conjunction or Union of the Soul with him, the Soul then staying and resting on him, as in its proper place;
Now Hope is the Conjunction or union of the Soul with him, the Soul then staying and resting on him, as in its proper place;
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And so it enjoys perfect peace and rest in its place: so that if ye remove it thence, then ye offer violence to it.
And so it enjoys perfect peace and rest in its place: so that if you remove it thence, then you offer violence to it.
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These two things are of greatest importance to you to know:
These two things Are of greatest importance to you to know:
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What this perfect Peace is, and what is the way to attain it? The one is the Priviledge and Dignity, the other is the Duty of a Christian,
What this perfect Peace is, and what is the Way to attain it? The one is the Privilege and Dignity, the other is the Duty of a Christian,
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and these two make him up what he is.
and these two make him up what he is.
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I would think that man perfectly blessed, who is at peace with two things, God and himself.
I would think that man perfectly blessed, who is At peace with two things, God and himself.
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If a man be at peace with Creatures without him, and be not at peace with himself,
If a man be At peace with Creatures without him, and be not At peace with himself,
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but have warr within his own Mind, that mans Peace is no Peace, let be perfect peace.
but have war within his own Mind, that men Peace is no Peace, let be perfect peace.
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A mans greatest enemy is within his own house. And within indeed, when it is in his bosome and soul;A men greatest enemy is within his own house. And within indeed, when it is in his bosom and soul;
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When a mans Conscience is against him, it is worse then a world beside. Conscientia mille testes, so, I say, it is mille hostes. It is a thousand witnesses, and a thousand enemies.
When a men Conscience is against him, it is Worse then a world beside. Conscientia mille testes, so, I say, it is mille hosts. It is a thousand Witnesses, and a thousand enemies.
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It were better to endure condemnation of any Judge, of many Judges in the world, then to sustain the conviction of a mans own Conscience:
It were better to endure condemnation of any Judge, of many Judges in the world, then to sustain the conviction of a men own Conscience:
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When it accuseth, who shall excuse? Joh. 8. 9. Rom 2. 15. A merry spirit (saith Solomon) is a continual feast, Prov. 15. 15. And what must a heart be, which hath such a gnawing worm within it,When it Accuseth, who shall excuse? John 8. 9. Rom 2. 15. A merry Spirit (Says Solomon) is a continual feast, Curae 15. 15. And what must a heart be, which hath such a gnawing worm within it,
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as an accusing Conscience, to eat it out? This is the worm of Hell that dies not out, which makes H•ll, Hell indeed.
as an accusing Conscience, to eat it out? This is the worm of Hell that die not out, which makes H•ll, Hell indeed.
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This indeed will be a painful Consumption, a broken spirit dryeth up the bones, it will eat up the marrow of the spirit and body, Pro. 17. 22. What infirmity is there which a man cannot bear? Poverty, Famine, Warr, Pestilence, Sickness, name what you will,
This indeed will be a painful Consumption, a broken Spirit drieth up the bones, it will eat up the marrow of the Spirit and body, Pro 17. 22. What infirmity is there which a man cannot bear? Poverty, Famine, War, Pestilence, Sickness, name what you will,
np1 av vmb vbi dt j n1, dt j-vvn n1 vvz a-acp dt n2, pn31 vmb vvi a-acp dt n1 pp-f dt n1 cc n1, np1 crd crd q-crq n1 vbz a-acp r-crq dt n1 vmbx vvi? n1, n1, n1, n1, n1, vvb r-crq pn22 vmb,
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but a wounded Spirit who can bear? Prov. 18. 14. And there is reason for it,
but a wounded Spirit who can bear? Curae 18. 14. And there is reason for it,
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for there is none to bear it:
for there is none to bear it:
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A sound and whole Spirit can sustain infirmities, but when that is wounded, which should bear all the rest, what is behind to bear it? It is a burden to it self:
A found and Whole Spirit can sustain infirmities, but when that is wounded, which should bear all the rest, what is behind to bear it? It is a burden to it self:
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If a man have trouble and warr in this world, yet there is often escaping from it;
If a man have trouble and war in this world, yet there is often escaping from it;
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A man may fly from his enemy, but when thy enemy is within thee, whither shall thou fly? Thou cannot go from thy self, thou carries about thee thy enemy, thy tormenter.
A man may fly from his enemy, but when thy enemy is within thee, whither shall thou fly? Thou cannot go from thy self, thou carries about thee thy enemy, thy tormenter.
dt n1 vmb vvi p-acp po31 n1, cc-acp c-crq po21 n1 vbz p-acp pno21, q-crq vmb pns21 vvi? pns21 vmbx vvi p-acp po21 n1, pns21 vvz p-acp pno21 po21 n1, po21 n1.
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But suppose a man were at peace within himself, and cryed peace, peace to himself,
But suppose a man were At peace within himself, and cried peace, peace to himself,
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yet if he be not at peace with God, shall his peace be called peace? Shall it not rather be named supine security? If a man be at variance with himself,
yet if he be not At peace with God, shall his peace be called peace? Shall it not rather be nam supine security? If a man be At variance with himself,
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and his Soul disquieted within, there is more fear then danger, if he be at peace with God;
and his Soul disquieted within, there is more Fear then danger, if he be At peace with God;
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It is but a false Alarme, that shall end well: But if he have peace in his ow• bosom, and y•t no agreement with God;
It is but a false Alarm, that shall end well: But if he have peace in his ow• bosom, and y•t no agreement with God;
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then destructions are certainly coming, his dream of peace will have a terrible wak•ning.
then destructions Are Certainly coming, his dream of peace will have a terrible wak•ning.
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A man may sleep soundly, and his enemies round about him, because he knoweth no• of it;
A man may sleep soundly, and his enemies round about him, Because he Knoweth no• of it;
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but he is in a worse estate ▪ •or he that is in great fear, and his enemies either none, or far distant:
but he is in a Worse estate ▪ •or he that is in great Fear, and his enemies either none, or Far distant:
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The one hath present dang•r, ••d no 〈 ◊ 〉 the other present fear ▪ and no da•ge•,
The one hath present dang•r, ••d no 〈 ◊ 〉 the other present Fear ▪ and no da•ge•,
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and which of these think ye b•st? Sudden destruction awakes the one from sleep, Ez•k. 7 25. Their fear and destruction come both at once,
and which of these think you b•st? Sudden destruction awakes the one from sleep, Ez•k. 7 25. Their Fear and destruction come both At once,
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when it is now in vain to fear, because it is past Hope, Prov. 1. 27. Therefore the Lord swears, tha• there is no peace to the wicked, Isai. 48. 22. What? Do not they often cry peace to themselves,
when it is now in vain to Fear, Because it is passed Hope, Curae 1. 27. Therefore the Lord swears, tha• there is no peace to the wicked, Isaiah 48. 22. What? Do not they often cry peace to themselves,
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and put the evil day far off? No men are so without Bands in life and death as they, they have made ag•eement with Hell and Death and their own Consciences;
and put the evil day Far off? No men Are so without Bans in life and death as they, they have made ag•eement with Hell and Death and their own Consciences;
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Yet for all that, Thus sait• the Lord, there is no peace to the wicked. If God be against us, what is the matter who be with us;
Yet for all that, Thus sait• the Lord, there is no peace to the wicked. If God be against us, what is the matter who be with us;
av p-acp d d, av n1 dt n1, pc-acp vbz dx n1 p-acp dt j. cs np1 vbb p-acp pno12, r-crq vbz dt n1 r-crq vbb p-acp pno12;
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For he can make a mans friends his enemies, and he can make a mans enemies to be at peace with him:
For he can make a men Friends his enemies, and he can make a men enemies to be At peace with him:
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He makes peace and create trouble, Isai. 45. 7. Men can but destroy th• body, but he can destroy both body and soul for ever.He makes peace and create trouble, Isaiah 45. 7. Men can but destroy th• body, but he can destroy both body and soul for ever.
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O what a Potent and Everlasting Enemy is he? There is no escaping from his All-seeing Eye,
O what a Potent and Everlasting Enemy is he? There is no escaping from his All-seeing Eye,
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and powerful Hand, Psal. 139 7, 8. A man may fly from men, but whithe• shall he fly from his Presence? To Heaven ▪ He is there:
and powerful Hand, Psalm 139 7, 8. A man may fly from men, but whithe• shall he fly from his Presence? To Heaven ▪ He is there:
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To Hell? He is there.
To Hell? He is there.
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The darknesse of the night hath been a covering under which many have escaped, and been save• in Armies,
The darkness of the night hath been a covering under which many have escaped, and been save• in Armies,
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but darknesss is no covering to him it is all one with Light; He is near hand every one of us:
but darkness is no covering to him it is all one with Light; He is near hand every one of us:
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The Conscience is within us, bu• he is within the Conscience;
The Conscience is within us, bu• he is within the Conscience;
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And how muc• God is above the Creature, so great and dreadful a party is he above any enemy imaginable Therefore I conclude, that that man only hath perfect peace who is at peace with God, and with his own Conscience.
And how muc• God is above the Creature, so great and dreadful a party is he above any enemy imaginable Therefore I conclude, that that man only hath perfect peace who is At peace with God, and with his own Conscience.
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If a man be at peac• with God, and not with himself, he wants bu• a moments time of perfect peace;
If a man be At peac• with God, and not with himself, he Wants bu• a moments time of perfect peace;
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for, or it be long, the God of it will speak Peace unto him.
for, or it be long, the God of it will speak Peace unto him.
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But if he be at peace with God and himself, I know not what he wants of the perfect peace, of the Peace, Peace: For it is a mans Mind that makes peace or warr, it is not outward things;
But if he be At peace with God and himself, I know not what he Wants of the perfect peace, of the Peace, Peace: For it is a men Mind that makes peace or war, it is not outward things;
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but in the midst of peace, he may be in trouble, and in the midst of trouble, in peace, according as he hath satisfaction and contentment in his own breast:
but in the midst of peace, he may be in trouble, and in the midst of trouble, in peace, according as he hath satisfaction and contentment in his own breast:
cc-acp p-acp dt n1 pp-f n1, pns31 vmb vbi p-acp n1, cc p-acp dt n1 pp-f n1, p-acp n1, vvg c-acp pns31 vhz n1 cc n1 p-acp po31 d n1:
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For what is all the Grace of a Christian? It is Godlinesse with Contentment: It is not Godliness and Riches, Godliness and Honour, or Pleasure, Godliness and outward Peace.
For what is all the Grace of a Christian? It is Godliness with Contentment: It is not Godliness and Riches, Godliness and Honour, or Pleasure, Godliness and outward Peace.
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No, no, Contentment compenseth all these, and hath in it eminently, all the gain and advantage of these.
No, no, Contentment compenseth all these, and hath in it eminently, all the gain and advantage of these.
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A man in Honour, a Rich man, having no contentment in it, is really als poor,
A man in Honour, a Rich man, having no contentment in it, is really also poor,
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als ignominious, as the poor and despised man. If Contentment then be without these things, certainly they cannot be missed;
also ignominious, as the poor and despised man. If Contentment then be without these things, Certainly they cannot be missed;
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For where Contentment is not with them, it only is missed, and they not considered. Contentment is all the Gain that men seek in Riches and Honour and Pleasure;
For where Contentment is not with them, it only is missed, and they not considered. Contentment is all the Gain that men seek in Riches and Honour and Pleasure;
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If a Godly man have that same without them, he then hath all the Gain and Advantage,
If a Godly man have that same without them, he then hath all the Gain and Advantage,
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and wants nothing, but some trouble that ordinarly attends them: Outward Peace cannot add to inward peace, and so the want of it, cannot diminish.
and Wants nothing, but Some trouble that ordinarily attends them: Outward Peace cannot add to inward peace, and so the want of it, cannot diminish.
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We must begin at the Original, if we would know rightly this peace that passeth knowledge.
We must begin At the Original, if we would know rightly this peace that passes knowledge.
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The Fountain head is peace with God; a stream of this, is peace of Conscience, and peace with the Creatures.
The Fountain head is peace with God; a stream of this, is peace of Conscience, and peace with the Creatures.
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There is a peace of friendship, when persons were never enemies, and there is a peace of Reconciliation,
There is a peace of friendship, when Persons were never enemies, and there is a peace of Reconciliation,
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when parties at variance are made one.
when parties At variance Are made one.
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Innocent Adam had peace once with God as a friend, Angels continue so to this day;
Innocent Adam had peace once with God as a friend, Angels continue so to this day;
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but now there is no such peace between men and God, for all are become enemies to God,
but now there is no such peace between men and God, for all Are become enemies to God,
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and aliens from the common wealth of Israel. and aliens from the Common wealth of Israel.
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That peace was broke• by rebellion against God his Maker, and all the posterity are born with the same enimity against God:
That peace was broke• by rebellion against God his Maker, and all the posterity Are born with the same enmity against God:
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On our part are hearts desperatly wicked, whose imagination is only evil continually:
On our part Are hearts desperately wicked, whose imagination is only evil continually:
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One Gods part is holy and spotless Justice, that is of purer eyes then to behold iniquity, and therefore, must destroy it or the sinner.
One God's part is holy and spotless justice, that is of Purer eyes then to behold iniquity, and Therefore, must destroy it or the sinner.
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On our part are so many rebellions, Adams actual transgression, and all our own sins and breaches of the holy Law,
On our part Are so many rebellions, Adams actual Transgression, and all our own Sins and Breaches of the holy Law,
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as so many breaches of peace. On Gods part, are so many Curses answerable to the breaches of the Law:
as so many Breaches of peace. On God's part, Are so many Curses answerable to the Breaches of the Law:
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Cursed is every one that abideth not in every thing ▪ &c. This Curse is even the proclamation of men to be traitors,Cursed is every one that Abideth not in every thing ▪ etc. This Curse is even the proclamation of men to be Traitors,
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and an intimation of the righteous Judgment which will come upon them. Adam was in a Covenant of peace with God.
and an intimation of the righteous Judgement which will come upon them. Adam was in a Covenant of peace with God.
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Do, and thou shal• live, if not thou shal• die. Do, and thou shal• live, if not thou shal• die.
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Adam brake this Covenant, so the peace is dissolved, and God is no more oblidged to give Life,Adam brake this Covenant, so the peace is dissolved, and God is no more obliged to give Life,
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but to execute the pain contained in the Covenant:
but to execute the pain contained in the Covenant:
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And in signe and token of this, look how Adam fled from Gods presence, to hide himself when he heard his Voice, it was a poor shift, for whither should be go from his presence? But alas, seeking more Wisdom, he lost that he had, seeking Divine Wisdom, he lost Humane.
And in Signen and token of this, look how Adam fled from God's presence, to hide himself when he herd his Voice, it was a poor shift, for whither should be go from his presence? But alas, seeking more Wisdom, he lost that he had, seeking Divine Wisdom, he lost Humane.
cc p-acp n1 cc n1 pp-f d, vvb c-crq np1 vvn p-acp npg1 n1, pc-acp vvi px31 c-crq pns31 vvd po31 n1, pn31 vbds dt j n1, p-acp q-crq vmd vbi vvi p-acp po31 n1? cc-acp uh, vvg n1 n1, pns31 vvd cst pns31 vhd, vvg j-jn n1, pns31 vvd j.
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Now there is no more making up this peace on such termes again: We have no capacity to treat with God any more.
Now there is no more making up this peace on such terms again: We have no capacity to Treat with God any more.
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But blessed be his Majesty, who hath found out the way of Agreement and Reconciliation. Oh that ye were once perswaded of your enimity against God:
But blessed be his Majesty, who hath found out the Way of Agreement and Reconciliation. O that you were once persuaded of your enmity against God:
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Ye are not born friends, though ye be born within the Visible Church.
You Are not born Friends, though you be born within the Visible Church.
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How dreadful a thing is it, to have the most High and Terrible God against you, to do to you according to your deservings.
How dreadful a thing is it, to have the most High and Terrible God against you, to do to you according to your deservings.
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Ye all know this, we are enemies to God by Nature, I pray you, is it but a name? Is it not worthy deep consideration? But who considereth this matter? If ye loss a friend, ye will be troubled,
the all know this, we Are enemies to God by Nature, I pray you, is it but a name? Is it not worthy deep consideration? But who Considereth this matter? If you loss a friend, you will be troubled,
dt d vvb d, pns12 vbr n2 p-acp np1 p-acp n1, pns11 vvb pn22, vbz pn31 p-acp dt n1? vbz pn31 xx j j-jn n1? p-acp r-crq vvz d n1? cs pn22 n1 dt n1, pn22 vmb vbi vvn,
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and the more behoveful your friend was, the more troubled you will be.
and the more behooveful your friend was, the more troubled you will be.
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If a great and potent Nation proclaimed Warr against us, we cannot but be sensible of it:
If a great and potent nation proclaimed War against us, we cannot but be sensible of it:
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But alas, who considereth the great breach that is between God and all Men, occasioned by the first mans transgression and rebellion.
But alas, who Considereth the great breach that is between God and all Men, occasioned by the First men Transgression and rebellion.
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It is one of the degrees of health, to know the disease, and I may call it a degree of peace, a kind of preparation to peace, to know the enimity,
It is one of the Degrees of health, to know the disease, and I may call it a degree of peace, a kind of preparation to peace, to know the enmity,
pn31 vbz crd pp-f dt n2 pp-f n1, pc-acp vvi dt n1, cc pns11 vmb vvi pn31 dt n1 pp-f n1, dt n1 pp-f n1 p-acp n1, pc-acp vvi dt n1,
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and not generally to know it, but to ponder it till the heart be affected with it;
and not generally to know it, but to ponder it till the heart be affected with it;
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To call a Council of all the Faculties and Affections of the Soul, to consider the great imminent danger of mans commonwealth.
To call a Council of all the Faculties and Affections of the Soul, to Consider the great imminent danger of men commonwealth.
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What is it, I pray you, that is the greatest obstruction of mens making peace with God, that makes the breach irreparable,
What is it, I pray you, that is the greatest obstruction of men's making peace with God, that makes the breach irreparable,
q-crq vbz pn31, pns11 vvb pn22, cst vbz dt js n1 pp-f ng2 vvg n1 p-acp np1, cst vvz dt n1 j,
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and the wound incurable? It is this, certainly; No man apprehendeth it aright;
and the wound incurable? It is this, Certainly; No man apprehendeth it aright;
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We intertain good thoughts of our friendship with God, or that it is easy to be reconciled.
We entertain good thoughts of our friendship with God, or that it is easy to be reconciled.
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Who seeth such a wide breach between God and man, that all the Merits of Angels and Men could not make it up? Who seeth the pr•ce of Redemption so precious,
Who sees such a wide breach between God and man, that all the Merits of Angels and Men could not make it up? Who sees the pr•ce of Redemption so precious,
q-crq vvz d dt j n1 p-acp np1 cc n1, cst d dt n2 pp-f n2 cc n2 vmd xx vvi pn31 a-acp? q-crq vvz dt n1 pp-f n1 av j,
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as it must cease for ever, for all that Men and Angels can do? Is not every man offering God satisfaction, either his Tears,
as it must cease for ever, for all that Men and Angels can do? Is not every man offering God satisfaction, either his Tears,
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or sorrow, or amendment in time coming, or all of them? Do not men undertake to pacify God with External Ordinances,
or sorrow, or amendment in time coming, or all of them? Do not men undertake to pacify God with External Ordinances,
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and think it may suffice for their sins? Certainly ye are ignorant, of the infinite separation between God and man, that imagines a Treaty with him your self,
and think it may suffice for their Sins? Certainly you Are ignorant, of the infinite separation between God and man, that imagines a Treaty with him your self,
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or that ever ye can come in speaking termes. And therefore is this Warr and Enimity perpetual;
or that ever you can come in speaking terms. And Therefore is this War and Enmity perpetual;
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therefore, there is no peace, when ye cry peace, peace. When ye have peace within you, and say that ye have peace with God;
Therefore, there is no peace, when you cry peace, peace. When you have peace within you, and say that you have peace with God;
av, pc-acp vbz dx n1, c-crq pn22 vvb n1, uh-n. c-crq pn22 vhb n1 p-acp pn22, cc vvb cst pn22 vhb n1 p-acp np1;
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Yet certainly, the Lord thy God is against thee, and will not spare thee, Deut. 29. 19. Many of you blesse your selves in your own hearts;
Yet Certainly, the Lord thy God is against thee, and will not spare thee, Deuteronomy 29. 19. Many of you bless your selves in your own hearts;
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when ye hear the Curse and Threatning of the Law, ye say, God forbid, or all that were true.
when you hear the Curse and Threatening of the Law, you say, God forbid, or all that were true.
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Well, thus saith the Lord, all these Curses that are written in this book, shall ly upon thee,
Well, thus Says the Lord, all these Curses that Are written in this book, shall lie upon thee,
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and the Lord shall separate thee unto evil, because ye take not with your enimity, there can be no treaty, a Mediator can have no imployment from you:
and the Lord shall separate thee unto evil, Because you take not with your enmity, there can be no treaty, a Mediator can have no employment from you:
cc dt n1 vmb vvi pno21 p-acp j-jn, c-acp pn22 vvb xx p-acp po22 n1, pc-acp vmb vbi dx n1, dt n1 vmb vhi dx n1 p-acp pn22:
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How shall the breach of peace be made up? Since the first Covenant cannot be made up again where shall the remedy be found? God is just and righteous, Men are rebellious and sinful;
How shall the breach of peace be made up? Since the First Covenant cannot be made up again where shall the remedy be found? God is just and righteous, Men Are rebellious and sinful;
q-crq vmb dt n1 pp-f n1 vbb vvn a-acp? p-acp dt ord n1 vmbx vbi vvn a-acp av q-crq vmb dt n1 vbb vvn? np1 vbz j cc j, n2 vbr j cc j;
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Can these meet, and the one not be consumed? Will not God be a consuming Fire,
Can these meet, and the one not be consumed? Will not God be a consuming Fire,
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and men as Stubble before the Lords presence? Therefore, there must be a Mediator between them, a Peace-maker, to make of two, one, to take up the difference.
and men as Stubble before the lords presence? Therefore, there must be a Mediator between them, a Peacemaker, to make of two, one, to take up the difference.
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And this Mediator must be like both, and yet neither wholly the one, nor the other.
And this Mediator must be like both, and yet neither wholly the one, nor the other.
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He must therefore be God and Man, that he may be a fit Days man, betwixt God and man.
He must Therefore be God and Man, that he may be a fit Days man, betwixt God and man.
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And this is our Lord Jesus Christ. In his Divinity, he comes near to God, in his Humanity he comes near to man;
And this is our Lord jesus christ. In his Divinity, he comes near to God, in his Humanity he comes near to man;
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In his Person, he is between both, and he is fit to make peace;
In his Person, he is between both, and he is fit to make peace;
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And therefore, he is a Prince of Peace, Isa, 9. 6. And that he may be a Prince of Peace, he must be both An Everlasting Father like God,
And Therefore, he is a Prince of Peace, Isaiah, 9. 6. And that he may be a Prince of Peace, he must be both an Everlasting Father like God,
cc av, pns31 vbz dt n1 pp-f n1, np1, crd crd cc cst pns31 vmb vbi dt n1 pp-f n1, pns31 vmb vbi d dt j n1 av-j np1,
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and a young Child like unto man: God to prevail with God, and a man to engage for man;
and a young Child like unto man: God to prevail with God, and a man to engage for man;
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And therefore he is called our Peace, Eph. 2. 14. Our Lord Jesus Christ enters in a Covenant with the Father, wherein he undertakes to bear our Curse,
And Therefore he is called our Peace, Ephesians 2. 14. Our Lord jesus christ enters in a Covenant with the Father, wherein he undertakes to bear our Curse,
cc av pns31 vbz vvn po12 n1, np1 crd crd po12 n1 np1 np1 vvz p-acp dt n1 p-acp dt n1, c-crq pns31 vvz pc-acp vvi po12 n1,
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and the chastisement of our Peace;
and the chastisement of our Peace;
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he is content to be dealt with as the Rebel, upon me, upon me be the iniquity, and so there comes an interruption, as it were;
he is content to be dealt with as the Rebel, upon me, upon me be the iniquity, and so there comes an interruption, as it were;
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of that blessed peace he had with the Father, he is content that there should be a Covering of Wrath, spread over the Fathers Love, that he should handle the Son as an Enemy;
of that blessed peace he had with the Father, he is content that there should be a Covering of Wrath, spread over the Father's Love, that he should handle the Son as an Enemy;
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And therefore it is, that sinners are admitted as Friends, his Obedience takes away our Rebellion;
And Therefore it is, that Sinners Are admitted as Friends, his obedience Takes away our Rebellion;
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The Cloud of the Lords Displeasure powers down upon him, that it might be fair weather to us:
The Cloud of the lords Displeasure Powers down upon him, that it might be fair weather to us:
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The Armies of Curses that were against us, Encounter him, and he by being overcome, overcometh;
The Armies of Curses that were against us, Encounter him, and he by being overcome, Overcometh;
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By being slain by Justice, Satan and Sin, overcometh all those, and killeth the enmity on the cross, making peace by his Blood, Col. 2. 14, 15. Eph. 2 15. And it is this Sacrifice that hath pacified Heaven, the sweet smell of it hath gone above,
By being slave by justice, Satan and since, Overcometh all those, and kills the enmity on the cross, making peace by his Blood, Col. 2. 14, 15. Ephesians 2 15. And it is this Sacrifice that hath pacified Heaven, the sweet smell of it hath gone above,
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and made peace in the High places.
and made peace in the High places.
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Here then is the priviledge of a Believer, to be at peace with God, to be one with him:
Here then is the privilege of a Believer, to be At peace with God, to be one with him:
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And this indeed is Life Eternal, to be united unto the Fountain of Life, in whose favour is Life,
And this indeed is Life Eternal, to be united unto the Fountain of Life, in whose favour is Life,
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and whose loving kindnesse is better then Life:
and whose loving kindness is better then Life:
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Is not this a blessed Estate? Whatever a man hath done against God, it is all forgiven and forgotten, shall never come in remembrance.
Is not this a blessed Estate? Whatever a man hath done against God, it is all forgiven and forgotten, shall never come in remembrance.
vbz xx d dt j-vvn n1? r-crq dt n1 vhz vdn p-acp np1, pn31 vbz av-d vvn cc vvn, vmb av-x vvi p-acp n1.
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Are not Angels blessed who are friends with God? Such is the Soul whose sins are pardoned through Christ, their sins are as if they never had been;
are not Angels blessed who Are Friends with God? Such is the Soul whose Sins Are pardoned through christ, their Sins Are as if they never had been;
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The Soul is not only escaped that terrible wrath of God, but being at peace with God, all the goodnesse that is communicable to Creatures, it shall partake of.
The Soul is not only escaped that terrible wrath of God, but being At peace with God, all the Goodness that is communicable to Creatures, it shall partake of.
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That they may be one, as we are one, that they may be perfect in one, Joh. 17. This Christ prayed for,That they may be one, as we Are one, that they may be perfect in one, John 17. This christ prayed for,
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and this was the end of his Death, to make of two, one;
and this was the end of his Death, to make of two, one;
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So then, the Glory that Christ is partaker of with the Father, we must be partakers of with him,
So then, the Glory that christ is partaker of with the Father, we must be partakers of with him,
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and all this, by vertue of that peace with God by him.
and all this, by virtue of that peace with God by him.
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Oh if ye knew what enimity with God is, how would it indear and make precious peace with him? The one engageth all that is in God, to be against a man:
O if you knew what enmity with God is, how would it endear and make precious peace with him? The one engageth all that is in God, to be against a man:
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the other engageth all that is in him, to be for a man.
the other engageth all that is in him, to be for a man.
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And is not he then a great One, whither he be a Friend or an Enemy? Is he not the best Friend and worst Enemy? Who hath most power,
And is not he then a great One, whither he be a Friend or an Enemy? Is he not the best Friend and worst Enemy? Who hath most power,
cc vbz xx pns31 av dt j pi, c-crq pns31 vbb dt n1 cc dt n1? vbz pns31 xx dt js n1 cc js n1? r-crq vhz av-ds n1,
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yea, all power to employ for whom he will, and against whom he will.
yea, all power to employ for whom he will, and against whom he will.
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What a blessed change is it, to have God, of a consuming Fire, made a Sun, with Healing and Consolation? That the Righteous, Holy and Just God,
What a blessed change is it, to have God, of a consuming Fire, made a Sun, with Healing and Consolation? That the Righteous, Holy and Just God,
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before whom, no flesh can stand, should accept so rebellious sinners, and dwell among them. He had not only power to destroy, but Law against us also:
before whom, no Flesh can stand, should accept so rebellious Sinners, and dwell among them. He had not only power to destroy, but Law against us also:
p-acp ro-crq, dx n1 vmb vvi, vmd vvi av j n2, cc vvi p-acp pno32. pns31 vhd xx av-j n1 pc-acp vvi, cc-acp n1 p-acp pno12 av:
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What a perfect peace is it then, that the Judge becometh a merciful Father, and the Law of Ordinances is cancelled,
What a perfect peace is it then, that the Judge Becometh a merciful Father, and the Law of Ordinances is canceled,
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and that power imployed to keep Salvation to us, and us to Salvation.
and that power employed to keep Salvation to us, and us to Salvation.
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Ye who have made Peace and Atonement through Christs Blood, rejoyce in the Hope of the Glory of God;
the who have made Peace and Atonement through Christ Blood, rejoice in the Hope of the Glory of God;
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There wants nothing to make you compleatly blessed, but the clear and perfect sight, and knowledge of your Estate before God.
There Wants nothing to make you completely blessed, but the clear and perfect sighed, and knowledge of your Estate before God.
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Now when this peace, which is made up in Heaven is intimated unto the Conscience,
Now when this peace, which is made up in Heaven is intimated unto the Conscience,
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then all the Tempests and Clouds of it evanish, and this is the peace of believing, which is the Souls resting and quieting it self upon the believed favour of God.
then all the Tempests and Clouds of it evanish, and this is the peace of believing, which is the Souls resting and quieting it self upon the believed favour of God.
cs d dt n2 cc n2 pp-f pn31 vvi, cc d vbz dt n1 pp-f vvg, r-crq vbz dt n2 vvg cc vvg pn31 n1 p-acp dt vvn n1 pp-f np1.
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There may be a great Calm above, goodwill in God tomards men, and yet great Tempests in this lower Region, no peace on earth. There is a peace of Conscience, which is a disease of Conscience, a benumednesse of Conscience,
There may be a great Cam above, goodwill in God tomards men, and yet great Tempests in this lower Region, no peace on earth. There is a peace of Conscience, which is a disease of Conscience, a benumednesse of Conscience,
pc-acp vmb vbi dt j j-jn p-acp, n1 p-acp np1 vvz n2, cc av j n2 p-acp d jc n1, dx n1 p-acp n1. pc-acp vbz dt n1 pp-f n1, r-crq vbz dt n1 pp-f n1, dt n1 pp-f n1,
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or a sleep of Conscience, when men walk in the imagination of their own hearts,
or a sleep of Conscience, when men walk in the imagination of their own hearts,
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and flatter themselves in their own eyes, will not trouble themselves with the apprehension of the wrath of God,
and flatter themselves in their own eyes, will not trouble themselves with the apprehension of the wrath of God,
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when Souls will not suffer their sin, or the curse to enter in.
when Souls will not suffer their since, or the curse to enter in.
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This is that no peace, which the Lord speaks often of, it is but a dream,
This is that no peace, which the Lord speaks often of, it is but a dream,
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and when a man awaketh, alas, what a dreadful sight meets he with first, sudden destruction; Sin enters in the Conscience,
and when a man awakes, alas, what a dreadful sighed meets he with First, sudden destruction; since enters in the Conscience,
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and the Law, the strength of sin, and so that peace endeth in an eternal disquietnesse.
and the Law, the strength of since, and so that peace Endeth in an Eternal disquietness.
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But what is the reason, that notwithstanding of Gods Justice and mens Sins, so many are not affraid of him,
But what is the reason, that notwithstanding of God's justice and men's Sins, so many Are not afraid of him,
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so many passe the time, without fear of Wrath and Hell? Is it not because they have taken hold of his Strength and made peace with him? No indeed,
so many pass the time, without Fear of Wrath and Hell? Is it not Because they have taken hold of his Strength and made peace with him? No indeed,
av av-d vvi dt n1, p-acp n1 pp-f n1 cc n1? vbz pn31 xx c-acp pns32 vhb vvn n1 pp-f po31 n1 cc vvd n1 p-acp pno31? uh-dx av,
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but because they know not the power of his Anger, to fear him according to his Wrath:
but Because they know not the power of his Anger, to Fear him according to his Wrath:
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Who will spend one hour in the examination of his own ways, in searching out sins, in counting his debt, till he find it past payment? No, men intertain the thoughts of sin,
Who will spend one hour in the examination of his own ways, in searching out Sins, in counting his debt, till he find it passed payment? No, men entertain the thoughts of since,
r-crq vmb vvi crd n1 p-acp dt n1 pp-f po31 d n2, p-acp vvg av n2, p-acp vvg po31 n1, c-acp pns31 vvb pn31 p-acp n1? uh-dx, n2 n1 dt n2 pp-f n1,
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and hell and wrath, as if it were coals in their bosom, they shake them out, they like and love any diversion from them.
and hell and wrath, as if it were coals in their bosom, they shake them out, they like and love any diversion from them.
cc n1 cc n1, c-acp cs pn31 vbdr n2 p-acp po32 n1, pns32 vvb pno32 av, pns32 vvb cc vvi d n1 p-acp pno32.
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Oh, ignorance maketh much peace, I would say, security, which is so much worse then fear,
O, ignorance makes much peace, I would say, security, which is so much Worse then Fear,
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because it is so far from the remedy, that it knoweth not the evil and danger.
Because it is so Far from the remedy, that it Knoweth not the evil and danger.
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It is not the rising of the Sun of Righteousnesse, shining into the Soul, that hath cleared them:
It is not the rising of the Sun of Righteousness, shining into the Soul, that hath cleared them:
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but their perpetual darknesse that blindeth them.
but their perpetual darkness that blinds them.
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I say then, in the Name of Jesus Christ, that ye never knew the peace of God, who knew not warr with God:
I say then, in the Name of jesus christ, that you never knew the peace of God, who knew not war with God:
pns11 vvb av, p-acp dt n1 pp-f np1 np1, cst pn22 av-x vvd dt n1 pp-f np1, r-crq vvd xx n1 p-acp np1:
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Ye know not love, who have not known anger.
You know not love, who have not known anger.
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But this is the Souls true peace and tranquillity, when it is once awakened to see its misery and danger;
But this is the Souls true peace and tranquillity, when it is once awakened to see its misery and danger;
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How many Clouds overspread it, what Tempests blow, what Waves of Displeasure go over its head? But when that peace, which is made in the High Places, breaketh thorow the Cloud with a Voice, Son, be of good comfort, thy sins be forgiven thee, when that Voice of the Spirit is uttered, presently at its command the Wind and Waves obey;
How many Clouds overspread it, what Tempests blow, what Waves of Displeasure go over its head? But when that peace, which is made in the High Places, breaks thorough the Cloud with a Voice, Son, be of good Comfort, thy Sins be forgiven thee, when that Voice of the Spirit is uttered, presently At its command the Wind and Waves obey;
c-crq d n2 vvd pn31, r-crq n2 vvb, r-crq n2 pp-f n1 vvb a-acp po31 n1? p-acp c-crq d n1, r-crq vbz vvn p-acp dt j n2, vvz p-acp dt n1 p-acp dt n1, n1, vbb pp-f j n1, po21 n2 vbb vvn pno21, c-crq d n1 pp-f dt n1 vbz vvn, av-j p-acp po31 n1 dt n1 cc n2 vvb;
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the Soul is calmed as the Sea after a Storm;
the Soul is calmed as the Sea After a Storm;
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It is not only untroubled, but it is peaceable upon solid grounds, because of the word which speaks peace in Christ.
It is not only untroubled, but it is peaceable upon solid grounds, Because of the word which speaks peace in christ.
pn31 vbz xx av-j j, cc-acp pn31 vbz j p-acp j n2, c-acp pp-f dt n1 r-crq vvz n1 p-acp np1.
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The peace of the most of you, is such as ye were born and Educated withal:
The peace of the most of you, is such as you were born and Educated withal:
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It is not a created peace, a spoken peace, the fruit of the lips, and so no true peace.
It is not a created peace, a spoken peace, the fruit of the lips, and so no true peace.
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Ye had not your peace from the word, but ye brought it to the word; Y• have no peace after trouble, and so it is not the Lords peace.
You had not your peace from the word, but you brought it to the word; Y• have no peace After trouble, and so it is not the lords peace.
pn22 vhd xx po22 n1 p-acp dt n1, cc-acp pn22 vvd pn31 p-acp dt n1; np1 vhb dx n1 p-acp n1, cc av pn31 vbz xx dt n2 n1.
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The Christian may have peace, in regard of his own Salvation and eternal things, and in regard of all things that befalleth in •ime:
The Christian may have peace, in regard of his own Salvation and Eternal things, and in regard of all things that befalls in •ime:
dt njp vmb vhi n1, p-acp n1 pp-f po31 d n1 cc j n2, cc p-acp n1 pp-f d n2 cst vvz p-acp n1:
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2333
The first is, when the Conscience is sprinkled with the Blood of Jesus Christ, and getteth a good answer to all the challenges and accusations of Conscience,
The First is, when the Conscience is sprinkled with the Blood of jesus christ, and gets a good answer to all the challenges and accusations of Conscience,
dt ord vbz, c-crq dt n1 vbz vvn p-acp dt n1 pp-f np1 np1, cc vvz dt j n1 p-acp d dt n2 cc n2 pp-f n1,
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and of the Law and Justice, 1 Pet. 3. 21. when the Spirit of God shines into the Soul, with a new Light to discover these things that are freely given, 1 Cor. 2. 12. And this is the Sealing of the Spirit,
and of the Law and justice, 1 Pet. 3. 21. when the Spirit of God shines into the Soul, with a new Light to discover these things that Are freely given, 1 Cor. 2. 12. And this is the Sealing of the Spirit,
cc pp-f dt n1 cc n1, crd np1 crd crd c-crq dt n1 pp-f np1 vvz p-acp dt n1, p-acp dt j n1 pc-acp vvi d n2 cst vbr av-j vvn, crd np1 crd crd cc d vbz dt vvg pp-f dt n1,
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after believing, Eph. 1. 13. When a Soul hath put to its Seal by believing Gods word,
After believing, Ephesians 1. 13. When a Soul hath put to its Seal by believing God's word,
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and hath acknowledged Gods Truth and Faithfulnesse in his word, the Spirit Sealeth mutually the Believers Faith, both by more Holinesse, and the knowledge of it.
and hath acknowledged God's Truth and Faithfulness in his word, the Spirit Sealeth mutually the Believers Faith, both by more Holiness, and the knowledge of it.
cc vhz vvn npg1 n1 cc n1 p-acp po31 n1, dt n1 vvz av-j dt n2 n1, av-d p-acp dc n1, cc dt n1 pp-f pn31.
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2337
And how great peace is this, when a Soul can look upon all its iniquities,
And how great peace is this, when a Soul can look upon all its iniquities,
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2338
when they compasse about a man, and outward trouble sharpeneth and setteth on edge inward challenges,
when they compass about a man, and outward trouble sharpeneth and sets on edge inward challenges,
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2339
and yet the Soul will not fear, it hath answers to them all in Christs Blood, Psal. 49. 5. This is a greater word then all the world can say.
and yet the Soul will not Fear, it hath answers to them all in Christ Blood, Psalm 49. 5. This is a greater word then all the world can say.
cc av dt n1 vmb xx vvi, pn31 vhz n2 p-acp pno32 d p-acp npg1 n1, np1 crd crd d vbz dt jc n1 cs d dt n1 vmb vvi.
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2340
Many mens fearlesnesse proceedeth from ignorance of sin, their iniquities were never set in order before them,
Many men's fearlesnesse Proceedeth from ignorance of since, their iniquities were never Set in order before them,
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but if once they compassed them about, and wrath like a fiery wall compasse them about also,
but if once they compassed them about, and wrath like a fiery wall compass them about also,
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so that there were no escaping: Oh it would be more terrible, then all the Armies of the world;
so that there were no escaping: O it would be more terrible, then all the Armies of the world;
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2343
Ye would account little of a Kingdom, ye would exchange it for such a word as David hath upon good grounds.
You would account little of a Kingdom, you would exchange it for such a word as David hath upon good grounds.
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2344
Now I say again, the Soul that hath thus committed it self to him as a faithful keeper, may have peace in all Estates and Conditions:
Now I say again, the Soul that hath thus committed it self to him as a faithful keeper, may have peace in all Estates and Conditions:
av pns11 vvb av, dt n1 cst vhz av vvn pn31 n1 p-acp pno31 p-acp dt j n1, vmb vhi n1 p-acp d n2 cc n2:
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2345
And this peace floweth from that other peace.
And this peace flows from that other peace.
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2346
There is a peace which guards the heart and mind, Phil. 4. 6, 7. Opposed to carefulnesse and anxiety,
There is a peace which guards the heart and mind, Philip 4. 6, 7. Opposed to carefulness and anxiety,
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and this Paul is Examplar for, I have learned in every estate, therewith to be content, to want and abound, &c. vers. 11. The Soul of a Believer, may be in an equal even Tenur and Disposition in all conditions;
and this Paul is Exemplar for, I have learned in every estate, therewith to be content, to want and abound, etc. vers. 11. The Soul of a Believer, may be in an equal even Tenur and Disposition in all conditions;
cc d np1 vbz n1 p-acp, pns11 vhb vvn p-acp d n1, av pc-acp vbi j, pc-acp vvi cc vvi, av zz. crd dt n1 pp-f dt n1, vmb vbi p-acp dt j-jn n1 np1 cc n1 p-acp d n2;
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It may possesse it self in patience;
It may possess it self in patience;
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2349
Impatience and Anxiety, makes a man not his own man, he is not himself, he injoys not himself, he is a burden to himself, and is his own tormenter.
Impatience and Anxiety, makes a man not his own man, he is not himself, he enjoys not himself, he is a burden to himself, and is his own tormenter.
n1 cc n1, vvz dt n1 xx po31 d n1, pns31 vbz xx px31, pns31 vvz xx px31, pns31 vbz dt n1 p-acp px31, cc vbz po31 d n1.
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2350
But if Souls were stayed upon God, certainly they would possesse themselves, dwell securely within their own breasts.
But if Souls were stayed upon God, Certainly they would possess themselves, dwell securely within their own breasts.
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2351
We may find that the most part of men, are exposed to all the floods and waves of the times:
We may find that the most part of men, Are exposed to all the floods and waves of the times:
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2352
They move inwardly, as things are troubled outwardly: Every thing addeth moment to their grief, or joy:
They move inwardly, as things Are troubled outwardly: Every thing adds moment to their grief, or joy:
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2353
Any Dispensation casteth the Ballance, and either weights them down with discouragement, or lifteth them up with vanity and lightnesse of mind.
Any Dispensation Cast the Balance, and either weights them down with discouragement, or lifts them up with vanity and lightness of mind.
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2354
But the Believers priviledge is to be unmoved in the midst of all the Tossings and Confusions of the times, Psal. 128. 1, 2. Ye would be as Mount Zion, if ye trusted in God;
But the Believers privilege is to be unmoved in the midst of all the Tossings and Confusions of the times, Psalm 128. 1, 2. You would be as Mount Zion, if you trusted in God;
p-acp dt n2 n1 vbz pc-acp vbi j p-acp dt n1 pp-f d dt n2-vvg cc n2 pp-f dt n2, np1 crd crd, crd pn22 vmd vbi p-acp n1 np1, cs pn22 vvd p-acp np1;
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No Dispensation should enter into the Soul, to cast the Ballance upon you;
No Dispensation should enter into the Soul, to cast the Balance upon you;
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2356
Ye might stand upon your Rock Jesus Christ, and look about the Estates, Persons, Affairs and Minds of men,
You might stand upon your Rock jesus christ, and look about the Estates, Persons, Affairs and Minds of men,
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2357
as a troubled Sea, fleeting, tossed up and down, and ye stand and not be moved, or not greatly moved, Ps. 62. 2. And this is to be wise indeed.
as a troubled Sea, fleeting, tossed up and down, and you stand and not be moved, or not greatly moved, Ps. 62. 2. And this is to be wise indeed.
c-acp dt j-vvn n1, vvg, vvd a-acp cc a-acp, cc pn22 vvb cc xx vbi vvn, cc xx av-j vvn, np1 crd crd cc d vbz pc-acp vbi j av.
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2358
If I would describe a wise man, I would say, he is one man, beside him, no man is one with himself, but various inconstant, changeable.
If I would describe a wise man, I would say, he is one man, beside him, no man is one with himself, but various inconstant, changeable.
cs pns11 vmd vvi dt j n1, pns11 vmd vvi, pns31 vbz crd n1, p-acp pno31, dx n1 vbz pi p-acp px31, cc-acp j j, j.
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2359
He is unwise, who is unlike himself, who changeth Persons according to Dispensations:
He is unwise, who is unlike himself, who changes Persons according to Dispensations:
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2360
Wisdom is the stability of thy times, and Faith is Wisdom, it Establisheth as Mount Zion,
Wisdom is the stability of thy times, and Faith is Wisdom, it Establisheth as Mount Zion,
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2361
so as a man cometh out still one, in prosperity not exalted, in adversity not cast down, in every Estate content:
so as a man comes out still one, in Prosperity not exalted, in adversity not cast down, in every Estate content:
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and this is the man who is blessed indeed.
and this is the man who is blessed indeed.
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2363
This wer• wisdom, to will the same thing, and nill the same thing, Semper idem velle, atque idem nolle.
This wer• Wisdom, to will the same thing, and nill the same thing, Semper idem velle, atque idem nolle.
d n1 n1, pc-acp vmb dt d n1, cc vmb dt d n1, fw-la fw-la fw-fr, fw-la fw-la fw-la.
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2364
I need not (saith Seneca) add that exception, that it be right which you desire,
I need not (Says Senecca) add that exception, that it be right which you desire,
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for no one thing can universally and always please, if it be not good and right.
for no one thing can universally and always please, if it be not good and right.
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So I say, he were both wise and happy, who had but one grief, and one joy.
So I say, he were both wise and happy, who had but one grief, and one joy.
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2367
Should not a Believers mind be calm and •erene, seing the true Light hath shined, it should be as the upper world, where no blasts, no storms or clouds are to ecclips the Sun, or cloud it.
Should not a Believers mind be Cam and •erene, sing the true Light hath shined, it should be as the upper world, where no blasts, no storms or Clouds Are to Eclipse the Sun, or cloud it.
vmd xx dt n2 n1 vbi j-jn cc j, vvg dt j n1 vhz vvn, pn31 vmd vbi p-acp dt jc n1, c-crq dx n2, dx n2 cc n2 vbr p-acp n1 dt n1, cc vvi pn31.
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while our peace and tranquillity is borrowed from outward things, certainly it must change;
while our peace and tranquillity is borrowed from outward things, Certainly it must change;
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2369
But a Bel•evers peace and tranquillity of mind having its rise from above, from the unchangeable word of the Lord, it needeth not to change according to the vicissitudes of Providence.
But a Bel•evers peace and tranquillity of mind having its rise from above, from the unchangeable word of the Lord, it needs not to change according to the vicissitudes of Providence.
cc-acp dt ng1 n1 cc n1 pp-f n1 vhg po31 n1 p-acp a-acp, p-acp dt j-u n1 pp-f dt n1, pn31 vvz xx pc-acp vvi vvg p-acp dt n2 pp-f n1.
(17) sermon (DIV2)
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2370
He needeth not to care before hand, because there is one who careth for him; And what needeth both to care? He needeth not be disquieted, or troubled after,
He needs not to care before hand, Because there is one who Careth for him; And what needs both to care? He needs not be disquieted, or troubled After,
pns31 vvz xx pc-acp vvi p-acp n1, c-acp pc-acp vbz pi r-crq vvz p-acp pno31; cc q-crq vvz d p-acp n1? pns31 vvz xx vbi vvn, cc vvn a-acp,
(17) sermon (DIV2)
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2371
because it shall turn about to his good;
Because it shall turn about to his good;
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(17) sermon (DIV2)
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2372
All things shall do so, Rom. 8. 28. He needeth not be Anxious about future Events,All things shall do so, Rom. 8. 28. He needs not be Anxious about future Events,
d n2 vmb vdi av, np1 crd crd pns31 vvz xx vbi j p-acp j-jn n2,
(17) sermon (DIV2)
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2373
because he hath all his burden cast upon another, by prayer and supplication;
Because he hath all his burden cast upon Another, by prayer and supplication;
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(17) sermon (DIV2)
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2374
VVhat needeth he then take a needlesse burden? Prayer will do that, which Care pretends and cannot do, and that without trouble.
What needs he then take a needless burden? Prayer will do that, which Care pretends and cannot do, and that without trouble.
q-crq vvz pns31 av vvi dt j n1? n1 vmb vdi d, r-crq n1 vvz cc vmbx vdi, cc cst p-acp n1.
(17) sermon (DIV2)
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2375
He needeth not be troubled when things are present, for he cannot by his thought, either add or diminish, take away or prevent.
He needs not be troubled when things Are present, for he cannot by his Thought, either add or diminish, take away or prevent.
pns31 vvz xx vbi vvn c-crq n2 vbr j, c-acp pns31 vmbx p-acp po31 n1, av-d vvb cc vvi, vvb av cc vvi.
(17) sermon (DIV2)
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2376
There is one good and necessary thing, that his heart is upon, and that cannot be taken from him;
There is one good and necessary thing, that his heart is upon, and that cannot be taken from him;
pc-acp vbz pi j cc j n1, cst po31 n1 vbz p-acp, cc d vmbx vbb vvn p-acp pno31;
(17) sermon (DIV2)
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2377
And therefore, all things else are indifferent, and of small concernment to him.
And Therefore, all things Else Are indifferent, and of small concernment to him.
cc av, d n2 av vbr j, cc pp-f j n1 p-acp pno31.
(17) sermon (DIV2)
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2378
Now what wanteth such a man of perfect peace, who is reconciled to God, and at peace within himself? VVhen peace guardeth the Heart and Mind within, compasseth it as a Castle or Garison, to hold out all the vain Alarms of External things.
Now what Wants such a man of perfect peace, who is reconciled to God, and At peace within himself? When peace guardeth the Heart and Mind within, Compasseth it as a Castle or Garrison, to hold out all the vain Alarms of External things.
av r-crq vvz d dt n1 pp-f j n1, r-crq vbz vvn p-acp np1, cc p-acp n1 p-acp px31? c-crq n1 vvz dt n1 cc n1 a-acp, vvz pn31 p-acp dt n1 cc n1, pc-acp vvi av d dt j n2 pp-f j n2.
(17) sermon (DIV2)
84
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2379
May not all the world be troubled about him;
May not all the world be troubled about him;
vmb xx d dt n1 vbb vvn p-acp pno31;
(17) sermon (DIV2)
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2380
VVhat though the Floods lift up their Voice, if they come not into the Soul? If he be one and the same in Peace and Trouble, Prosperity and Adversity, do not lament him in the one more then the other.
What though the Floods lift up their Voice, if they come not into the Soul? If he be one and the same in Peace and Trouble, Prosperity and Adversity, do not lament him in the one more then the other.
q-crq cs dt n2 vvb a-acp po32 n1, cs pns32 vvb xx p-acp dt n1? cs pns31 vbb crd cc dt d p-acp n1 cc n1, n1 cc n1, vdb xx vvi pno31 p-acp dt crd dc cs dt n-jn.
(17) sermon (DIV2)
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2381
It is the Mind that maketh your Condition good or bad.
It is the Mind that makes your Condition good or bad.
pn31 vbz dt n1 cst vvz po22 n1 j cc j.
(17) sermon (DIV2)
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2382
But yet, I say, the Beleever hath likewise peace with all the Creatures, which the world hath not,
But yet, I say, the Believer hath likewise peace with all the Creatures, which the world hath not,
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2383
and even in this he is a priviledged man.
and even in this he is a privileged man.
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(17) sermon (DIV2)
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2384
He is in league with the stones of the field, and in peace in his tabernacle, Job. 5. 23. All things are his, because he is Christs, He is in league with the stones of the field, and in peace in his tabernacle, Job. 5. 23. All things Are his, Because he is Christ,
pns31 vbz p-acp n1 p-acp dt n2 pp-f dt n1, cc p-acp n1 p-acp po31 n1, n1. crd crd d n2 vbr png31, c-acp pns31 vbz npg1,
(17) sermon (DIV2)
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2385
and all are Christs, who is the possessor of Heaven and Earth, at least the Righteous Heir of both, 1 Cor. 3. 21. The Unbeliever hath no right to the Creature;and all Are Christ, who is the possessor of Heaven and Earth, At least the Righteous Heir of both, 1 Cor. 3. 21. The Unbeliever hath no right to the Creature;
cc d vbr npg1, r-crq vbz dt n1 pp-f n1 cc n1, p-acp ds dt j n1 pp-f d, crd np1 crd crd dt n1 vhz dx j-jn p-acp dt n1;
(17) sermon (DIV2)
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2386
Though there be a Cessation for a time, between them and him, yet that is no peace,
Though there be a Cessation for a time, between them and him, yet that is no peace,
cs pc-acp vbi dt n1 p-acp dt n1, p-acp pno32 cc pno31, av cst vbz dx n1,
(17) sermon (DIV2)
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2387
for they will at length be armed against him, they are witnesses already against him, and groan to God for the corruption, that mans sin hath subjected them unto.
for they will At length be armed against him, they Are Witnesses already against him, and groan to God for the corruption, that men since hath subjected them unto.
c-acp pns32 vmb p-acp n1 vbb vvn p-acp pno31, pns32 vbr n2 av p-acp pno31, cc vvi p-acp np1 p-acp dt n1, cst ng1 n1 vhz vvn pno32 p-acp.
(17) sermon (DIV2)
84
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2388
His Table is, it may be, full, yet it is a snare unto him: He getteth ease and quietnesse outwardly:
His Table is, it may be, full, yet it is a snare unto him: He gets ease and quietness outwardly:
po31 n1 vbz, pn31 vmb vbi, j, av pn31 vbz dt n1 p-acp pno31: pns31 vvz n1 cc n1 av-j:
(17) sermon (DIV2)
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2389
Nay, but it slayeth the fool and destroyeth him. But the godly man is at peace thorow Christs Blood, with all Crosses and Comforts;
Nay, but it slays the fool and Destroyeth him. But the godly man is At peace thorough Christ Blood, with all Crosses and Comforts;
uh-x, cc-acp pn31 vvz dt n1 cc vvz pno31. p-acp dt j n1 vbz p-acp n1 p-acp npg1 n1, p-acp d n2 cc n2;
(17) sermon (DIV2)
84
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2390
The Sting and Enimity of all evils is taken away by Christ. Poverty is made a friend, because Chris• was poor.
The Sting and Enmity of all evils is taken away by christ. Poverty is made a friend, Because Chris• was poor.
dt n1 cc n1 pp-f d n2-jn vbz vvn av p-acp np1. n1 vbz vvn dt n1, c-acp np1 vbds j.
(17) sermon (DIV2)
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2391
Hunger and Thirst is become a friend, because Christ was hungry and thirsty: Reproach and Contempt is at peace with him, because Christ was despised:
Hunger and Thirst is become a friend, Because christ was hungry and thirsty: Reproach and Contempt is At peace with him, Because christ was despised:
n1 cc n1 vbz vvn dt n1, c-acp np1 vbds j cc j: n1 cc n1 vbz p-acp n1 p-acp pno31, c-acp np1 vbds vvn:
(17) sermon (DIV2)
84
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2392
Afflictions and Sorrows are reconciled to him, because Christ was a man of sorrows and acquainted with griefs:
Afflictions and Sorrows Are reconciled to him, Because christ was a man of sorrows and acquainted with griefs:
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(17) sermon (DIV2)
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2393
In a word, Death it self is become a friend, since Christ subdued it, by tasting of it.
In a word, Death it self is become a friend, since christ subdued it, by tasting of it.
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(17) sermon (DIV2)
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2394
I may say, the worst things to a Natural man, are b•come best friends to the Believer;
I may say, the worst things to a Natural man, Are b•come best Friends to the Believer;
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(17) sermon (DIV2)
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2395
The Grave keepeth his Body and dust in Hope: Death is a better friend then Life, for it ministers an entry into Glory:
The Grave Keepeth his Body and dust in Hope: Death is a better friend then Life, for it Ministers an entry into Glory:
dt j vvz po31 n1 cc n1 p-acp n1: n1 vbz dt jc n1 cs n1, c-acp pn31 vvz dt n1 p-acp n1:
(17) sermon (DIV2)
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2396
It is the Door of Eternall Life, it taketh down the Tabernacle of Mortality, that we may be Cloathed upon with immortality.
It is the Door of Eternal Life, it Takes down the Tabernacle of Mortality, that we may be Clothed upon with immortality.
pn31 vbz dt n1 pp-f j n1, pn31 vvz a-acp dt n1 pp-f n1, cst pns12 vmb vbi vvn p-acp p-acp n1.
(17) sermon (DIV2)
84
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2397
In Summe, whatever it be, Christ hath stamped a new quality on it, it cometh through his hand,
In Sum, whatever it be, christ hath stamped a new quality on it, it comes through his hand,
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(17) sermon (DIV2)
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2398
and so, if it be not good in it self, yet it is good in the use,
and so, if it be not good in it self, yet it is good in the use,
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(17) sermon (DIV2)
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2399
and in his appointment, Rom. 8. 21. If it be not good, yet it worketh together for our good:
and in his appointment, Rom. 8. 21. If it be not good, yet it works together for our good:
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(17) sermon (DIV2)
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2400
It contributeth to our good, because it is in his Skilfull Hand, who can bring good out of evill, peace out of trouble.
It contributeth to our good, Because it is in his Skilful Hand, who can bring good out of evil, peace out of trouble.
pn31 vvz p-acp po12 j, c-acp pn31 vbz p-acp po31 j n1, r-crq vmb vvi j av pp-f n-jn, n1 av pp-f n1.
(17) sermon (DIV2)
84
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2401
Oh that ye were perswaded to be Christians indeed, to love his Law, and trust in him, •reat peace have all such:
O that you were persuaded to be Christians indeed, to love his Law, and trust in him, •reat peace have all such:
uh cst pn22 vbdr vvn pc-acp vbi np1 av, pc-acp vvi po31 n1, cc vvi p-acp pno31, j n1 vhb d d:
(17) sermon (DIV2)
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2402
This were more to you, nor peace in the world:
This were more to you, nor peace in the world:
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(17) sermon (DIV2)
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2403
Your peace should be as a River, for abundance and perpetuity, no drought could dry it up;
Your peace should be as a River, for abundance and perpetuity, no drought could dry it up;
po22 n1 vmd vbi p-acp dt n1, p-acp n1 cc n1, dx n1 vmd vvi pn31 a-acp;
(17) sermon (DIV2)
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2404
it should run in time as a large River, and when time is done, it would embosome it self in Eternity, in that Ocean of eternall peace,
it should run in time as a large River, and when time is done, it would embosomed it self in Eternity, in that Ocean of Eternal peace,
pn31 vmd vvi p-acp n1 p-acp dt j n1, cc c-crq n1 vbz vdn, pn31 vmd vvi pn31 n1 p-acp n1, p-acp d n1 pp-f j n1,
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2405
and joy which the Saints are drowned in above: Other mens peace is but like a Brook that dries up in Summer.
and joy which the Saints Are drowned in above: Other men's peace is but like a Brook that dries up in Summer.
cc vvb r-crq dt n2 vbr vvn p-acp a-acp: j-jn ng2 n1 vbz p-acp av-j dt n1 cst vvz a-acp p-acp n1.
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2406
SERMON XIII.
SERMON XIII.
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2407
Isai. 26. 3. Thou shalt keep him in perfe• Peace, whose mind is stayed on thee, because he trusteth in thee.
Isaiah 26. 3. Thou shalt keep him in perfe• Peace, whose mind is stayed on thee, Because he Trusteth in thee.
np1 crd crd pns21 vm2 vvi pno31 p-acp n1 n1, rg-crq n1 vbz vvn p-acp pno21, c-acp pns31 vvz p-acp pno21.
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2408
CHrist hath left us his peace, as the great a• comprehensive Legacy, My peace I lea• you, Joh. 14. 27. And this was not peace in th• world that he injoyed, you know what his li• was, a continual warfare;
christ hath left us his peace, as the great a• comprehensive Legacy, My peace I lea• you, John 14. 27. And this was not peace in th• world that he enjoyed, you know what his li• was, a continual warfare;
np1 vhz vvn pno12 po31 n1, c-acp dt j n1 j n1, po11 n1 pns11 n1 pn22, np1 crd crd cc d vbds xx n1 p-acp n1 n1 cst pns31 vvd, pn22 vvb r-crq po31 n1 vbds, dt j n1;
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2409
but a peace above the world, that passeth understanding In the world you shall have trouble,
but a peace above the world, that passes understanding In the world you shall have trouble,
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2410
but in me y• shall have peace, saith Christ, a peace that sha• make trouble no trouble:but in me y• shall have peace, Says christ, a peace that sha• make trouble no trouble:
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2411
You must lay you accompts to have such a life, as the Forerunner had;
You must lay you accounts to have such a life, as the Forerunner had;
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2412
But withall, as he hath left us hi• trouble, so hath he left us his peace;
But withal, as he hath left us hi• trouble, so hath he left us his peace;
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2413
Th• trouble will have an end, but the joy can n• man take from you:
Th• trouble will have an end, but the joy can n• man take from you:
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2414
We have this sure Promise to rest upon, in behalf of the Church, pea• shall be on Israel;
We have this sure Promise to rest upon, in behalf of the Church, pea• shall be on Israel;
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2415
A peace that the worl• knoweth not, and so cannot assault it, or tak• it away.
A peace that the worl• Knoweth not, and so cannot assault it, or tak• it away.
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(18) sermon (DIV2)
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2416
Oh that you would hearken to thi• word, That you would trust in the Lord,
O that you would harken to thi• word, That you would trust in the Lord,
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2417
and sta• upon your God, then should your peace be as a River, Isai. 48. 18. There is nothing more desired in time of trouble, then peace;and sta• upon your God, then should your peace be as a River, Isaiah 48. 18. There is nothing more desired in time of trouble, then peace;
cc n1 p-acp po22 n1, av vmd po22 n1 vbb p-acp dt n1, np1 crd crd pc-acp vbz pix av-dc vvn p-acp n1 pp-f n1, cs n1;
(18) sermon (DIV2)
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2418
but all peac• is not better then warr: Some necessary warr is better, then evil grounded peace.
but all peac• is not better then war: some necessary war is better, then evil grounded peace.
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2419
The Kingdomes have been long in pain, labouring to bring forth a safe and well-grounded peace.
The Kingdoms have been long in pain, labouring to bring forth a safe and well-grounded peace.
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2420
But alas, we have been in pain and brought forth wind, when we looked for peace, no good came; and for healing, behold trouble.
But alas, we have been in pain and brought forth wind, when we looked for peace, no good Come; and for healing, behold trouble.
p-acp uh, pns12 vhb vbn p-acp n1 cc vvd av n1, c-crq pns12 vvd p-acp n1, dx j vvd; cc p-acp vvg, vvb n1.
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2421
But how shall we arrive at our desired Haven? Certainly, if peace be well grounded, it must have Truth for its Foundation, and Righteousnesse for its Companion;
But how shall we arrive At our desired Haven? Certainly, if peace be well grounded, it must have Truth for its Foundation, and Righteousness for its Companion;
p-acp q-crq vmb pns12 vvi p-acp po12 j-vvn n1? av-j, cs n1 vbb av vvn, pn31 vmb vhi n1 p-acp po31 n1, cc n1 p-acp po31 n1;
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2422
Truth must spring out of the earth, and righteousness look down from heaven. Truth must spring out of the earth, and righteousness look down from heaven.
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2423
This were the compendious way for publick peace, if every man would make his own peace with God:
This were the compendious Way for public peace, if every man would make his own peace with God:
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2424
There are controversies with God, between King, Nobles and People, and therefore, God Fomenteth the warrs in the Kingdoms;
There Are controversies with God, between King, Nobles and People, and Therefore, God Fomenteth the wars in the Kingdoms;
a-acp vbr n2 p-acp np1, p-acp n1, n2-j cc n1, cc av, np1 vvz dt n2 p-acp dt n2;
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2425
If you would have these ended, make peace with God in Christ, by flying in unto him, and resting on him;
If you would have these ended, make peace with God in christ, by flying in unto him, and resting on him;
cs pn22 vmd vhi d vvn, vvb n1 p-acp np1 p-acp np1, p-acp vvg p-acp p-acp pno31, cc vvg p-acp pno31;
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2426
more trusting in God would dispatch our warrs; Trusting in the arm of flesh continueth them.
more trusting in God would dispatch our wars; Trusting in the arm of Flesh Continueth them.
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2427
Allways what ever be, peace or warr, here is the businesse that more concerns you, your eternal peace and safty;
Always what ever be, peace or war, Here is the business that more concerns you, your Eternal peace and safety;
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2428
And if ye were more careful of this, to save your own Souls, you would help the publick more.
And if you were more careful of this, to save your own Souls, you would help the public more.
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(18) sermon (DIV2)
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2429
If you could be once perswaded to be Christians indeed, we needed not presse many duties in reference to the publick,
If you could be once persuaded to be Christians indeed, we needed not press many duties in Referente to the public,
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(18) sermon (DIV2)
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2430
and untill you be once perswaded to save your selves, by flying from the wrath to come, it is in vain to speak of pub, lick Duties to you.
and until you be once persuaded to save your selves, by flying from the wrath to come, it is in vain to speak of pub, lick Duties to you.
cc c-acp pn22 vbb a-acp vvn pc-acp vvi po22 n2, p-acp vvg p-acp dt n1 pc-acp vvi, pn31 vbz p-acp j pc-acp vvi pp-f fw-la, vvi n2 p-acp pn22.
(18) sermon (DIV2)
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2431
We do therefore, declare unto you the way of obtaining perfect peace, peace as a River,
We do Therefore, declare unto you the Way of obtaining perfect peace, peace as a River,
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2432
if you will quite all self-confidences, fly from your selves as your greatest enemies, and trust your Souls unto the Promise in Jesus Christ,
if you will quite all self-confidences, fly from your selves as your greatest enemies, and trust your Souls unto the Promise in jesus christ,
cs pn22 vmb av d n2, vvb p-acp po22 n2 p-acp po22 js n2, cc vvb po22 n2 p-acp dt n1 p-acp np1 np1,
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and lean all your weight on him, we assure you, your peace shall run abundantly and perpetually.
and lean all your weight on him, we assure you, your peace shall run abundantly and perpetually.
cc vvi d po22 n1 p-acp pno31, pns12 vvb pn22, po22 n1 vmb vvi av-j cc av-j.
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2434
Whoever trusteth in Creatures, in uncertain Riches, in worldly peace, in whatsoever thing, beside the only living and glorious Lord, we perswade him, that his peace shall fail as a Brook:
Whoever Trusteth in Creatures, in uncertain Riches, in worldly peace, in whatsoever thing, beside the only living and glorious Lord, we persuade him, that his peace shall fail as a Brook:
r-crq vvz p-acp n2, p-acp j n2, p-acp j n1, p-acp r-crq n1, p-acp dt j n-vvg cc j n1, pns12 vvb pno31, cst po31 n1 vmb vvi p-acp dt n1:
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2435
All things in this world shall deal deceitfully with you, as a Brook which is blackish, by reason of Ice, what time it waxeth warm, it shall evanish;
All things in this world shall deal deceitfully with you, as a Brook which is blackish, by reason of Ice, what time it Waxes warm, it shall evanish;
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2436
you •hat looked and waited for water in it, shall be confounded, because you hoped and are ashamed because of your expectation, Job 6. 15. &c. The Summer shall dry up your peace,
you •hat looked and waited for water in it, shall be confounded, Because you hoped and Are ashamed Because of your expectation, Job 6. 15. etc. The Summer shall dry up your peace,
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2437
and what will you do? But if you pour ou• your Souls on him,
and what will you do? But if you pour ou• your Souls on him,
cc q-crq vmb pn22 vdi? p-acp cs pn22 vvb n1 po22 n2 p-acp pno31,
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2438
and trust in the Fountain of Living Waters, you shall not be ashamed, for your peace shall be as a River.
and trust in the Fountain of Living Waters, you shall not be ashamed, for your peace shall be as a River.
cc vvi p-acp dt n1 pp-f j-vvg n2, pn22 vmb xx vbi j, p-acp po22 n1 vmb vbi p-acp dt n1.
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2439
The Elephant is said to trust, that he can drink out a River, but he is deceived,
The Elephant is said to trust, that he can drink out a River, but he is deceived,
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2440
for he may drink again, it runs, and shall run for ever.
for he may drink again, it runs, and shall run for ever.
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2441
If any thing would essay to take your peace from you, it is a vain attempt,
If any thing would essay to take your peace from you, it is a vain attempt,
cs d n1 vmd n1 pc-acp vvi po22 n1 p-acp pn22, pn31 vbz dt j n1,
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2442
for it runs like a River;
for it runs like a River;
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2443
it may be shallower and deeper, but it cannot run dry, because o• the Living Fountain it proceedeth from.
it may be Shallower and Deeper, but it cannot run dry, Because o• the Living Fountain it Proceedeth from.
pn31 vmb vbi n1 cc jc-jn, cc-acp pn31 vmbx vvi j, c-acp n1 dt j-vvg n1 pn31 vvz p-acp.
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2444
There is no other thing can be made sure, all besides this, is uncertain, and this only is worthy to be made sure;
There is no other thing can be made sure, all beside this, is uncertain, and this only is worthy to be made sure;
pc-acp vbz dx j-jn n1 vmb vbi vvn j, av-d p-acp d, vbz j, cc d av-j vbz j pc-acp vbi vvn j;
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2445
Nothing besides this, can give you satisfaction.
Nothing beside this, can give you satisfaction.
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2446
Are your hearts asking within you, how shall this peace be attained? If you desire to know it, consider these words, whose heart is stayed on thee, because he trusts in thee.
are your hearts asking within you, how shall this peace be attained? If you desire to know it, Consider these words, whose heart is stayed on thee, Because he trusts in thee.
vbr po22 n2 vvg p-acp pn22, q-crq vmb d n1 vbi vvn? cs pn22 vvb p-acp vvb pn31, vvb d n2, rg-crq n1 vbz vvn p-acp pno21, c-acp pns31 vvz p-acp pno21.
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2447
It concerneth you much to know well, what this is, that your eternal peace depends on.
It concerns you much to know well, what this is, that your Eternal peace depends on.
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2448
Trusting in God, is the leaning of the Souls weight on God, the Soul hath a burden above it, heavy and unsupportable,
Trusting in God, is the leaning of the Souls weight on God, the Soul hath a burden above it, heavy and unsupportable,
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and this the truster casteth upon God;
and this the truster Cast upon God;
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And so he is a loadened and weary man, whom Christ exhorteth to come to him,
And so he is a loadened and weary man, whom christ exhorteth to come to him,
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2451
and he shall find ease for his Soul, Matth. 11. 28. Prov. 3. 5. Leaning to our self,and he shall find ease for his Soul, Matthew 11. 28. Curae 3. 5. Leaning to our self,
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and trusting in God are opposed ▪ Psal. 22. 10. Trusting is exponed, to be a casting upon God, Psal. 25. 1. It is called, a lifting up the Soul to him.
and trusting in God Are opposed ▪ Psalm 22. 10. Trusting is Expound, to be a casting upon God, Psalm 25. 1. It is called, a lifting up the Soul to him.
cc vvg p-acp np1 vbr vvn ▪ np1 crd crd vvg vbz vvn, pc-acp vbi dt vvg p-acp np1, np1 crd crd pn31 vbz vvn, dt vvg a-acp dt n1 p-acp pno31.
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2453
This one thing is included, in the bosome of Trusting and Believing, that a man hath many burdens, too heavy for him, which would sink him down:
This one thing is included, in the bosom of Trusting and Believing, that a man hath many burdens, too heavy for him, which would sink him down:
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2454
The Believer is such a one as Jehosaphat. 2 Chron. 20. 12. O Lord we have no might against this great company,
The Believer is such a one as Jehoshaphat. 2 Chronicles 20. 12. Oh Lord we have no might against this great company,
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neither know we what to do. neither know we what to do.
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O Lord, I have an Army of iniquities against me, a great company compasseth me about;
Oh Lord, I have an Army of iniquities against me, a great company Compasseth me about;
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An Army of Curs•s, als numerous as mine iniquities, both are innumerable as the Sand of the Sea, I have no might against them,
an Army of Curs•s, also numerous as mine iniquities, both Are innumerable as the Sand of the Sea, I have no might against them,
dt n1 pp-f n2, av j c-acp po11 n2, d vbr j c-acp dt n1 pp-f dt n1, pns11 vhb dx n1 p-acp pno32,
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neither know I what to do:
neither know I what to do:
av-dx vvb pns11 r-crq pc-acp vdi:
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Nay, the Lord is against me, his wrath is like the roaring of a Lyon, what can I do agai•st him? The first beginning of trusting in God, is distrusting our s•lves:
Nay, the Lord is against me, his wrath is like the roaring of a lion, what can I do agai•st him? The First beginning of trusting in God, is distrusting our s•lves:
uh-x, dt n1 vbz p-acp pno11, po31 n1 vbz av-j dt n-vvg pp-f dt n1, r-crq vmb pns11 vdi vvi pno31? dt ord n1 pp-f vvg p-acp np1, vbz vvg po12 n2:
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2460
And untill a man see his duty and burden beyond his strength, his burden greater then he can bear, you will never perswade him to come to Jesus Christ, and lean on him.
And until a man see his duty and burden beyond his strength, his burden greater then he can bear, you will never persuade him to come to jesus christ, and lean on him.
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2461
We will not preac• any such Doctrine, as to discharge any to co• to Christ, till they be wearied and loaden For,
We will not preac• any such Doctrine, as to discharge any to co• to christ, till they be wearied and loaded For,
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when a man conceiveth that he wante• that weariednesse, whither shall he go to fi• it? Is there any Fountain,
when a man conceiveth that he wante• that weariedness, whither shall he go to fi• it? Is there any Fountain,
c-crq dt n1 vvz cst pns31 n1 cst n1, q-crq vmb pns31 vvi p-acp n1 pn31? vbz pc-acp d n1,
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but one Jes• Christ, both of Grace and preparations to it, any such be? But this we preach unto yo• that un••l you be wearied and loaden, you wi• not cast your burden on Jesus.
but one Jes• christ, both of Grace and preparations to it, any such be? But this we preach unto yo• that un••l you be wearied and loaded, you wi• not cast your burden on jesus.
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We need n• discharge you to come till you be such, for ce•tainly you will not come.
We need n• discharge you to come till you be such, for ce•tainly you will not come.
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2465
This is the desper• wickednesse of our hearts, that we will neve• forsake our selves, till we can do no better:
This is the desper• wickedness of our hearts, that we will neve• forsake our selves, till we can do no better:
d vbz dt n1 n1 pp-f po12 n2, cst pns12 vmb n1 vvi po12 n2, c-acp pns12 vmb vdi av-dx av-jc:
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2466
Utill men be as David, I looked on the right han• and there was none would know me, refuge fail• me, certainly they will not cry to God:
Utill men be as David, I looked on the right han• and there was none would know me, refuge fail• me, Certainly they will not cry to God:
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2467
M• will look round about them, before they wi• look up above them, they will cast the burde• of their Souls upon any thing, upon their ow• sorrow and contrition, upon their resolution • amend, upon external Duties and Priviledge upon civil Honesty,
M• will look round about them, before they wi• look up above them, they will cast the burde• of their Souls upon any thing, upon their ow• sorrow and contrition, upon their resolution • amend, upon external Duties and Privilege upon civil Honesty,
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2468
until all these succumb under the weight of their Salvation, and then, i• may be, they will ask after him who bare o• griefs.
until all these succumb under the weight of their Salvation, and then, i• may be, they will ask After him who bore o• griefs.
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2469
I would not willingly speak of preparations to Faith, because it putteth men upo• searching something in themselves, upon fashioning their own hearts,
I would not willingly speak of preparations to Faith, Because it putteth men upo• searching something in themselves, upon fashioning their own hearts,
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2470
and trimming them t• come to Christ; wheras there is nothing ca• be acceptable to him, but what cometh fro• him.
and trimming them t• come to christ; whereas there is nothing ca• be acceptable to him, but what comes fro• him.
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2471
But I think all that men intend, wh• speak of preparations, may be gained this wa• by holding out unto men, the impossibility o• •oming to Christ, till they be emptied of themselves;
But I think all that men intend, wh• speak of preparations, may be gained this wa• by holding out unto men, the impossibility o• •oming to christ, till they be emptied of themselves;
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2472
Not that the one is a thing going before, to be done by us, but because they are all •ne, it is one motion of the Soul to come out of •t self, and in to Jesus:
Not that the one is a thing going before, to be done by us, but Because they Are all •ne, it is one motion of the Soul to come out of •t self, and in to jesus:
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2473
It is one thing really to •istrust our selves, and to trust in him;
It is one thing really to •istrust our selves, and to trust in him;
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2474
And by this means, when the true Nature of Faith it •elf is holden out, men might examine themselves •ather by it, whither they have it,
And by this means, when the true Nature of Faith it •elf is held out, men might examine themselves •ather by it, whither they have it,
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2475
nor by the preparations of it.
nor by the preparations of it.
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2476
But to come to our purpose, when the Soul is pressed under burdens of sin and misery, of duty,
But to come to our purpose, when the Soul is pressed under burdens of since and misery, of duty,
p-acp pc-acp vvi p-acp po12 n1, c-crq dt n1 vbz vvn p-acp n2 pp-f n1 cc n1, pp-f n1,
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2477
and insufficiency, and inability to do it, then •he Gospel discovereth unto the wearied Soul, a place of reposing and rest.
and insufficiency, and inability to do it, then •he Gospel Discovereth unto the wearied Soul, a place of reposing and rest.
cc n1, cc n1 pc-acp vdi pn31, av j n1 vvz p-acp dt j-vvn n1, dt n1 pp-f vvg cc n1.
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2478
The Lord hath established Christ Jesus an ensigne to the people, these who seek unto him shall find his rest glorious, Isa. 11. 10. When there is discovered in us, all •mptinesse and inability,
The Lord hath established christ jesus an ensign to the people, these who seek unto him shall find his rest glorious, Isaiah 11. 10. When there is discovered in us, all •mptinesse and inability,
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(18) sermon (DIV2)
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2479
yea impossibility to save our selves or perform any duty, then are we led to Jesus Christ,
yea impossibility to save our selves or perform any duty, then Are we led to jesus christ,
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2480
as one who is come with grace and truth, in whom it hath pleased the father all fulness should dwell;
as one who is come with grace and truth, in whom it hath pleased the father all fullness should dwell;
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2481
And the turning of the Soul over upon him, is trusting in him.
And the turning of the Soul over upon him, is trusting in him.
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2482
You would not mistake this, trusting in the Lord in its first and most native acting, is not always perswasion of his good-will and love in particular;
You would not mistake this, trusting in the Lord in its First and most native acting, is not always persuasion of his goodwill and love in particular;
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2483
No, the Soul meets first with a general promise, holding out his good-will in general,
No, the Soul meets First with a general promise, holding out his goodwill in general,
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2484
and the Soul closeth with this, a thing both good and true, as faithful in it self, and worthy of all acceptati•n.
and the Soul closeth with this, a thing both good and true, as faithful in it self, and worthy of all acceptati•n.
cc dt n1 vvz p-acp d, dt n1 d j cc j, p-acp j p-acp pn31 n1, cc j pp-f d n1.
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2485
This is it that we must first meet with, an •ll-sufficient Saviour able to save to the u••ost all that come to him,
This is it that we must First meet with, an •ll-sufficient Saviour able to save to the u••ost all that come to him,
d vbz pn31 cst pns12 vmb ord vvi p-acp, dt j n1 j pc-acp vvi p-acp dt av-ds d cst vvb p-acp pno31,
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2486
and the Souls ac•epting of that blessed Saviour on the termes he is offered, this is believing in him and trusting to him, as a compleat Saviour.
and the Souls ac•epting of that blessed Saviour on the terms he is offered, this is believing in him and trusting to him, as a complete Saviour.
cc dt n2 vvg pp-f d j-vvn n1 p-acp dt n2 pns31 vbz vvn, d vbz vvg p-acp pno31 cc vvg p-acp pno31, c-acp dt j n1.
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2487
Now when the Soul hath disburdened it se• upon God, and set to it• seal to the truth o• t• promises in the Gospel for Salvation;
Now when the Soul hath disburdened it se• upon God, and Set to it• seal to the truth o• t• promises in the Gospel for Salvation;
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2488
If t• Light of the Spirit shine to discover this un• it, that it hath laid hold on his strength, who• able to save to the utmost, then it becometh pe•swaded of his love in particular,
If t• Light of the Spirit shine to discover this un• it, that it hath laid hold on his strength, who• able to save to the utmost, then it Becometh pe•swaded of his love in particular,
cs n1 n1 pp-f dt n1 vvb pc-acp vvi d n1 pn31, cst pn31 vhz vvn n1 p-acp po31 n1, n1 j pc-acp vvi p-acp dt j, av pn31 vvz vvn pp-f po31 n1 p-acp j,
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and this is r•ther the Sealing after believing, then believing •self.
and this is r•ther the Sealing After believing, then believing •self.
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2490
When once men have hazarded their So• upon his word, and trusted in him, then th• may trust in him for all particulars:
When once men have hazarded their So• upon his word, and trusted in him, then th• may trust in him for all particulars:
c-crq a-acp n2 vhb vvn po32 np1 p-acp po31 n1, cc vvd p-acp pno31, cs n1 vmb vvi p-acp pno31 p-acp d n2-j:
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2491
He th• hath given his Son for us, will be not with him g• all things: He th• hath given his Son for us, will be not with him g• all things:
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2492
This therefore, is the continual •course of a Believer, from discovered emptine• and insufficiency in himself, to travel unto t• fulnesse and strength of Jesus Christ, that h• strength may be perfected in weaknesse:
This Therefore, is the continual •course of a Believer, from discovered emptine• and insufficiency in himself, to travel unto t• fullness and strength of jesus christ, that h• strength may be perfected in weakness:
d av, vbz dt j n1 pp-f dt n1, p-acp vvn n1 cc n1 p-acp px31, pc-acp vvi p-acp n1 n1 cc n1 pp-f np1 np1, cst n1 n1 vmb vbi vvn p-acp n1:
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2493
Y• when all things seem contrary, and his dispe•sation writes bitter things against us, yet ou• we to trust in him, Job 13. 15. There is a pe• of wilfulness and violence in Faith, that will lo• allways towards his word, whatever be thre•ned to the contrary.
Y• when all things seem contrary, and his dispe•sation writes bitter things against us, yet ou• we to trust in him, Job 13. 15. There is a pe• of wilfulness and violence in Faith, that will lo• always towards his word, whatever be thre•ned to the contrary.
np1 c-crq d n2 vvb j-jn, cc po31 n1 vvz j n2 p-acp pno12, av n1 pns12 p-acp n1 p-acp pno31, n1 crd crd pc-acp vbz dt n1 pp-f n1 cc n1 p-acp n1, cst vmb n1 av p-acp po31 n1, r-crq vbb vvn p-acp dt n-jn.
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2494
Now from this Faith in God, floweth a c•stant dependance and stayedness on him, T• are stayed on him, because they trusted in him:
Now from this Faith in God, flows a c•stant dependence and sadness on him, T• Are stayed on him, Because they trusted in him:
av p-acp d n1 p-acp np1, vvz dt j n1 cc n1 p-acp pno31, n1 vbr vvn p-acp pno31, c-acp pns32 vvd p-acp pno31:
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2495
• Faith discovereth in God, such grounds, t• it may lean its weight upon him without w•vering and changing.
• Faith Discovereth in God, such grounds, t• it may lean its weight upon him without w•vering and changing.
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2496
It considereth his po•er, his good-will and his faithfulness;
It Considereth his po•er, his goodwill and his faithfulness;
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2497
H• able to perform, he is willing to do it, and he is faithful, because he hath promised.
H• able to perform, he is willing to do it, and he is faithful, Because he hath promised.
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2498
His greatness and power is a high Rock, higher then we, that Faith leadeth us unto:
His greatness and power is a high Rock, higher then we, that Faith leads us unto:
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2499
His love and good will in Jesus Christ, maketh an open entry, and ready access to that Rock;
His love and good will in jesus christ, makes an open entry, and ready access to that Rock;
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2500
And faithfulness ingageth both to give a shelter and refuge to the poor sinner.
And faithfulness engageth both to give a shelter and refuge to the poor sinner.
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91
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2501
Would a Soul be any more tossed, would there be any place for wavering and doubting,
Would a Soul be any more tossed, would there be any place for wavering and doubting,
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2502
if Souls considered his excellent loveing kindness and great goodness laid up and treasured with him,
if Souls considered his excellent loving kindness and great Goodness laid up and treasured with him,
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2503
for these that trust in him? Psal. 36. 7. Who would not put their trust under the shadow of his wings,
for these that trust in him? Psalm 36. 7. Who would not put their trust under the shadow of his wings,
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2504
and think themselves safe? Again, if his eternal power were pondered, how he is able to effectuat whatever he pleaseth, what everlasting Armes he hath, that by a word supports the frame of the world, what he can do,
and think themselves safe? Again, if his Eternal power were pondered, how he is able to effectuat whatever he Pleases, what everlasting Arms he hath, that by a word supports the frame of the world, what he can do,
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91
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2505
if he stretch out his Arm:
if he stretch out his Arm:
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2506
And then, if these two immutable things, Heb. 6. 18. His Promise and his Oath were looked upon,
And then, if these two immutable things, Hebrew 6. 18. His Promise and his Oath were looked upon,
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2507
how he hath ingaged himself in his Truth, and sworn in his Holiness;
how he hath engaged himself in his Truth, and sworn in his Holiness;
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2508
Would not a Soul ly safely between these three? what strong consolation would such a threefold consideration yield? Would any wind or tempest blow within these Walls mounted up to Heaven?
Would not a Soul lie safely between these three? what strong consolation would such a threefold consideration yield? Would any wind or tempest blow within these Walls mounted up to Heaven?
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2509
Stayedness on God is nothing else, but the fixedness of believing and trusting, Psal. 112. 7, 8. His heart is fixed, trusting in God, hi• •eart is established.
Sadness on God is nothing Else, but the fixedness of believing and trusting, Psalm 112. 7, 8. His heart is fixed, trusting in God, hi• •eart is established.
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2510
It is even the mature and ripe age of Faith:
It is even the mature and ripe age of Faith:
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2511
F•ith while it is yet in infancy, in its tender years, it neither can endure storms,
F•ith while it is yet in infancy, in its tender Years, it neither can endure storms,
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(18) sermon (DIV2)
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2512
nor can it confirm us in them;
nor can it confirm us in them;
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2513
But when it hath sprung up and grown in that root of Jesse, whe• it is rooted and established in Jesus Christ, then it establisheth the Soul:
But when it hath sprung up and grown in that root of Jesse, whe• it is rooted and established in jesus christ, then it Establisheth the Soul:
cc-acp c-crq pn31 vhz vvn a-acp cc vvn p-acp d n1 pp-f np1, n1 pn31 vbz vvn cc vvn p-acp np1 np1, cs pn31 vvz dt n1:
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2514
Faith abiding in him and taking root groweth confirmed, as a Tree that cannot easily be moved,
Faith abiding in him and taking root grows confirmed, as a Tree that cannot Easily be moved,
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2515
and if you establish Faith, you shall be established.
and if you establish Faith, you shall be established.
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2516
There are two particulars which I conceive the trusting Soul is stayed on, First, in the meditation of God,
There Are two particulars which I conceive the trusting Soul is stayed on, First, in the meditation of God,
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2517
Secondly, in expectation from him of all good things. When I say the Meditation of God.
Secondly, in expectation from him of all good things. When I say the Meditation of God.
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2518
I take in both Contemplation and Affection.I take in both Contemplation and Affection.
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2519
The most part of men have but few thoughts of God at all, even those who trust in him, do not consider sufficiently, what a One he is in whom they believe.
The most part of men have but few thoughts of God At all, even those who trust in him, do not Consider sufficiently, what a One he is in whom they believe.
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2520
If Faith were vigorous and lively, it would put men to often thinking on him, seeking to know him in his glorious Names, the mind would be stayed upon this glorious object,
If Faith were vigorous and lively, it would put men to often thinking on him, seeking to know him in his glorious Names, the mind would be stayed upon this glorious Object,
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2521
as the most Mysterious and Wonderful One.
as the most Mysterious and Wondered One.
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2522
How throng are mens minds with their vanities? When they awake, they are not still with God;
How throng Are men's minds with their vanities? When they awake, they Are not still with God;
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2523
The Meditation of him is a burden to them; Any other thing geteth more time and thoughts.
The Meditation of him is a burden to them; Any other thing geteth more time and thoughts.
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2524
But Meditation addeth Affection to Contemplation;
But Meditation adds Affection to Contemplation;
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2525
Men may think long upon the Heavens and their Course, but their Affections are not ravished with them:
Men may think long upon the Heavens and their Course, but their Affections Are not ravished with them:
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2526
But this is the Soul stayed on God, when the Souls desires are towards the remembrance of his Name,
But this is the Soul stayed on God, when the Souls Desires Are towards the remembrance of his Name,
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2527
then Affection stayeth the mind upon what it pitcheth one: And certainly, the mind giveth but passing looks, constrained thoughts where the heart is not:
then Affection stays the mind upon what it pitcheth one: And Certainly, the mind gives but passing looks, constrained thoughts where the heart is not:
cs n1 vvz dt n1 p-acp r-crq pn31 vvz crd: cc av-j, dt n1 vvz p-acp j-vvg n2, vvn n2 c-crq dt n1 vbz xx:
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2528
Here is Davids Meditation, Psal. 1. My delight is in the law of the Lord.
Here is Davids Meditation, Psalm 1. My delight is in the law of the Lord.
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2529
The Soul of a Believer should be constant and fixed in the consideration of God, till he be wholly ingaged to admiration and wondering.
The Soul of a Believer should be constant and fixed in the consideration of God, till he be wholly engaged to admiration and wondering.
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2530
O Lord how excellent is thy Name, Ps. 8. 1. And who is like unto thee? You all say that you believe in God,Oh Lord how excellent is thy Name, Ps. 8. 1. And who is like unto thee? You all say that you believe in God,
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2531
and know his Power, you know he is Good, he is Merciful, Just, Long suffering, Faithful, &c. But what is all this knowledge but ignorance,
and know his Power, you know he is Good, he is Merciful, Just, Long suffering, Faithful, etc. But what is all this knowledge but ignorance,
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2532
and your light darkness, when it doth not press you to put your trust in his Name? You know;
and your Light darkness, when it does not press you to put your trust in his Name? You know;
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2533
Nay, but you consider not what you know:
Nay, but you Consider not what you know:
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2534
This is trusting, when the mind is stayed on what it knoweth, when all the scattered thoughts and affections are called home,
This is trusting, when the mind is stayed on what it Knoweth, when all the scattered thoughts and affections Are called home,
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93
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2535
and united in one, to be exercised about this comprehensive Object, The Lord our God. It is not want of knowledge destroyeth you,
and united in one, to be exercised about this comprehensive Object, The Lord our God. It is not want of knowledge Destroyeth you,
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2536
but want of consideration of what you know, and this is brutishness.
but want of consideration of what you know, and this is brutishness.
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2537
Mens hearts do not carry Seal and Stamp of their knowledge, because thoughts of God and his word are but as passengers that go thorow a Land,
Men's hearts do not carry Seal and Stamp of their knowledge, Because thoughts of God and his word Are but as passengers that go thorough a Land,
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2538
as lightning going thorow the mind, but warms it not: And so their practice carrieth no impression of it either.
as lightning going thorough the mind, but warms it not: And so their practice Carrieth no impression of it either.
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2539
How base is it for those who have God for their God, to be so ignorant of him.
How base is it for those who have God for their God, to be so ignorant of him.
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2540
Would not any man willingly travel about his own possessions Have you such a large portion Believers,
Would not any man willingly travel about his own possessions Have you such a large portion Believers,
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2541
and should you be taken up with other vanities? Should your hearts & minds be stayed on them more then the living God? There is a great vanity and levity in mens minds.
and should you be taken up with other vanities? Should your hearts & minds be stayed on them more then the living God? There is a great vanity and levity in men's minds.
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2542
The Lord knoweth the thoughts of men that they are vanity. The Lord Knoweth the thoughts of men that they Are vanity.
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2543
There is a• unsetledness of Spirit, we cannot pitch upon that on which we may be stayed:
There is a• unsettledness of Spirit, we cannot pitch upon that on which we may be stayed:
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2544
And so all the spirits of men are in a continual motion from one thing to another,
And so all the spirits of men Are in a continual motion from one thing to Another,
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2545
for nothing giveth compleat satisfaction, and therefore it must go and try one after another, to see if it can find in it, what i• found not in the former:
for nothing gives complete satisfaction, and Therefore it must go and try one After Another, to see if it can find in it, what i• found not in the former:
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2546
And such is the inconstancy of the Spirit, that it licketh up its vomit and what thing it refused, it eateth it up as it• meat:
And such is the inconstancy of the Spirit, that it licketh up its vomit and what thing it refused, it Eateth it up as it• meat:
cc d vbz dt n1 pp-f dt n1, cst pn31 vvz a-acp po31 n1 cc r-crq n1 pn31 vvd, pn31 vvz pn31 a-acp p-acp n1 n1:
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2547
The time is spent in choosing and refusing, rejecting one thing, and taking another and again returning to what you have rejected Thus are men tossed up and down,
The time is spent in choosing and refusing, rejecting one thing, and taking Another and again returning to what you have rejected Thus Are men tossed up and down,
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2548
and unstabl• in all their ways, as a Ship without ballasting. Now Faith and trusting in God is the ballas• and weight of this inconstant Ship:
and unstabl• in all their ways, as a Ship without ballasting. Now Faith and trusting in God is the ballas• and weight of this inconstant Ship:
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2549
It is the Anchor to stay it from being driven to and fro.
It is the Anchor to stay it from being driven to and from.
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2550
once men would pitch upon this one Lord, wi• hath in himself eminently all the scattered perfections of Creatures,
once men would pitch upon this one Lord, wi• hath in himself eminently all the scattered perfections of Creatures,
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2551
and infinitely more if you would consider him, and meditate on him, till your Souls loved him, would you not be ravished with him? Would you not build your house beside him,
and infinitely more if you would Consider him, and meditate on him, till your Souls loved him, would you not be ravished with him? Would you not built your house beside him,
cc av-j av-dc cs pn22 vmd vvi pno31, cc vvi p-acp pno31, c-acp po22 n2 vvd pno31, vmd pn22 xx vbi vvn p-acp pno31? vmd pn22 xx vvi po22 n1 p-acp pno31,
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2552
and dwell in the meditation of his Name? This would fix and establish you in duties, when I awake, I am still with thee.
and dwell in the meditation of his Name? This would fix and establish you in duties, when I awake, I am still with thee.
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2553
A little searching and experience discovereth emptiness in all beside, and therefore is it, that the Soul removeth sooner from such a particular Creature, then it expected;
A little searching and experience Discovereth emptiness in all beside, and Therefore is it, that the Soul Removeth sooner from such a particular Creature, then it expected;
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2554
but here is one that is past finding out;
but Here is one that is passed finding out;
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2555
The more I search and find, I find him the more above what I can search and find.
The more I search and find, I find him the more above what I can search and find.
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2556
The Creatures are but painted and fair in mens apprehension and at a distance, but the near injoyment of them discovereth the delusion,
The Creatures Are but painted and fair in men's apprehension and At a distance, but the near enjoyment of them Discovereth the delusion,
dt n2 vbr p-acp j-vvn cc j p-acp ng2 n1 cc p-acp dt n1, cc-acp dt j n1 pp-f pno32 vvz dt n1,
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2557
and sendeth a man away ashamed, because he trusted.
and sends a man away ashamed, Because he trusted.
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2558
But the Lord God is, and there is no other, he is not as waters that fail no liar, he is an everlasting Fountain, the more you dig and draw, it runs the faster, he will never send any away ashamed that trust in him,
But the Lord God is, and there is no other, he is not as waters that fail no liar, he is an everlasting Fountain, the more you dig and draw, it runs the faster, he will never send any away ashamed that trust in him,
p-acp dt n1 np1 vbz, cc pc-acp vbz dx n-jn, pns31 vbz xx p-acp n2 cst vvb dx n1, pns31 vbz dt j n1, dt av-dc pn22 vvb cc vvi, pn31 vvz dt jc, pns31 vmb av-x vvi d av j cst vvb p-acp pno31,
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2559
because they shall find more then they expected.
Because they shall find more then they expected.
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2560
Therefore the Soul that is stayed on meditation of God, and knoweth him certainly, will be fixed in expectation from him.
Therefore the Soul that is stayed on meditation of God, and Knoweth him Certainly, will be fixed in expectation from him.
av dt n1 cst vbz vvn p-acp n1 pp-f np1, cc vvz pno31 av-j, vmb vbi vvn p-acp n1 p-acp pno31.
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2561
Our expectation from the Creatures changeth, because it is oft frustrat, disappoyntment meets it, it is above what is in the Creature,
Our expectation from the Creatures changes, Because it is oft frustrate, disappointment meets it, it is above what is in the Creature,
po12 n1 p-acp dt n2 vvz, c-acp pn31 vbz av vvb, n1 vvz pn31, pn31 vbz a-acp r-crq vbz p-acp dt n1,
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2562
and so it must meet with disappoyntment; But as he is above our meditation, so is he far above our expectation:
and so it must meet with disappointment; But as he is above our meditation, so is he Far above our expectation:
cc av pn31 vmb vvi p-acp n1; cc-acp c-acp pns31 vbz p-acp po12 n1, av vbz pns31 av-j p-acp po12 n1:
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2563
And if a mans experience answer his hope, he hath no reason to change his hope.
And if a men experience answer his hope, he hath no reason to change his hope.
cc cs dt ng1 n1 vvi po31 n1, pns31 vhz dx n1 pc-acp vvi po31 n1.
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2564
The Lord hath often done things we looked not for, but we never looked for any thing according to the grounds of the word,
The Lord hath often done things we looked not for, but we never looked for any thing according to the grounds of the word,
dt n1 vhz av vdn n2 pns12 vvd xx p-acp, cc-acp pns12 av-x vvd p-acp d n1 vvg p-acp dt n2 pp-f dt n1,
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2565
but it was done, or a better then it.
but it was done, or a better then it.
cc-acp pn31 vbds vdn, cc dt jc cs pn31.
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94
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2566
He doth not always answer our limitations, but if he give Gold, when we sought Silver, are we not answered? Are we disappoynted? There are three things that use most to disquiet and toss mens spirits,
He does not always answer our limitations, but if he give Gold, when we sought Silver, Are we not answered? are we disappointed? There Are three things that use most to disquiet and toss men's spirits,
pns31 vdz xx av vvi po12 n2, cc-acp cs pns31 vvb n1, c-crq pns12 vvd n1, vbr pns12 xx vvn? vbr pns12 vvn? pc-acp vbr crd n2 cst vvb av-ds pc-acp vvi cc vvi ng2 n2,
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2567
sin and wrath, future events, and present calamities:
since and wrath, future events, and present calamities:
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2568
Faith establisheth the Soul on God in all these, and suffereth it not to be driven to and fro, with these winds;
Faith Establisheth the Soul on God in all these, and suffers it not to be driven to and from, with these winds;
n1 vvz dt n1 p-acp np1 p-acp d d, cc vvz pn31 xx pc-acp vbi vvn p-acp cc av, p-acp d n2;
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2569
It finds a harbour and refuge in God from all these.
It finds a harbour and refuge in God from all these.
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2570
If he be pursued by the avenger of blood, Gods Wrath and Justice, here is an open City of Refuge that he may run to, and be safe.
If he be pursued by the avenger of blood, God's Wrath and justice, Here is an open city of Refuge that he may run to, and be safe.
cs pns31 vbb vvn p-acp dt n1 pp-f n1, npg1 n1 cc n1, av vbz dt j n1 pp-f n1 cst pns31 vmb vvi p-acp, cc vbi j.
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94
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2571
If iniquities compass me about, yet I will not fear, but oppose unto that great company, the many sufferings and obedience of Jesus Christ.
If iniquities compass me about, yet I will not Fear, but oppose unto that great company, the many sufferings and Obedience of jesus christ.
cs n2 vvb pno11 a-acp, av pns11 vmb xx vvi, cc-acp vvb p-acp d j n1, dt d n2 cc n1 pp-f np1 np1.
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2572
My co•science challengeth and writteth bitter things against me, yet I have an answer in that blood that speaketh better things nor Abels.
My co•science Challengeth and Writeth bitter things against me, yet I have an answer in that blood that speaks better things nor Abel's.
po11 n1 vvz cc vvz j n2 p-acp pno11, av pns11 vhb dt n1 p-acp d n1 cst vvz jc n2 ccx npg1.
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2573
If sinns prevail, he will purge them away:
If Sins prevail, he will purge them away:
cs n2 vvb, pns31 vmb vvi pno32 av:
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2574
His Mercy is above all my ••n, and his Vertue and Power is above my sin, He hath promised and will he not do it? Oftimes mens Souls are perplexed and tossed about future Events, careful for to morrow;
His Mercy is above all my ••n, and his Virtue and Power is above my since, He hath promised and will he not do it? Oftimes men's Souls Are perplexed and tossed about future Events, careful for to morrow;
png31 n1 vbz p-acp d po11 n1, cc po31 n1 cc n1 vbz p-acp po11 n1, pns31 vhz vvn cc vmb pns31 xx vdi pn31? av ng2 n2 vbr vvn cc vvn p-acp j-jn n2, j c-acp p-acp n1;
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2575
this is a great torment of spirit, it cutteth and divideth it, putteth a man to his own providence as if there were no God.
this is a great torment of Spirit, it cutteth and divides it, putteth a man to his own providence as if there were no God.
d vbz dt j n1 pp-f n1, pn31 vvz cc vvz pn31, vvz dt n1 p-acp po31 d n1 c-acp cs pc-acp vbdr dx n1.
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2576
But he that trusteth in God, is established in this, his heart is fixed, trusting in the Lord, he hath commited his Soul to him,
But he that Trusteth in God, is established in this, his heart is fixed, trusting in the Lord, he hath committed his Soul to him,
p-acp pns31 cst vvz p-acp np1, vbz vvn p-acp d, po31 n1 vbz vvn, vvg p-acp dt n1, pns31 vhz vvn po31 n1 p-acp pno31,
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2577
and why may he not his body? He hath nothing but his promise for eternal Salvation,
and why may he not his body? He hath nothing but his promise for Eternal Salvation,
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2578
and may not that same suffice for temporal? He careth for me (saith Faith) why then should we both care about one thing? He hath given his Son for me, the most precious gift, which the world cannot match, and will he not with him give all these lesser things? And thus the Believer incloseth himself within the fathers love and providence,
and may not that same suffice for temporal? He Careth for me (Says Faith) why then should we both care about one thing? He hath given his Son for me, the most precious gift, which the world cannot match, and will he not with him give all these lesser things? And thus the Believer encloseth himself within the Father's love and providence,
cc vmb xx d d vvi p-acp j? pns31 vvz p-acp pno11 (vvz np1) c-crq av vmd pns12 av-d vvb p-acp crd n1? pns31 vhz vvn po31 n1 p-acp pno11, dt av-ds j n1, r-crq dt n1 vmbx vvi, cc vmb pns31 xx p-acp pno31 vvi d d jc n2? cc av dt n1 vvz px31 p-acp dt ng1 n1 cc n1,
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2579
and i• fixed, not fearing evil tidings:
and i• fixed, not fearing evil tidings:
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2580
For what tydings can be evil, seing our Father hath the Soveraign disposing of all Affairs,
For what tidings can be evil, sing our Father hath the Sovereign disposing of all Affairs,
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2581
and knoweth what is best for us? Present dispensations often shake men and driveth them to and fro:
and Knoweth what is best for us? Present dispensations often shake men and drives them to and from:
cc vvz r-crq vbz js p-acp pno12? j n2 av vvb n2 cc vvz pno32 p-acp cc av:
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2582
their feet slip, and are not established, thou bid thy face, and I was troubled.
their feet slip, and Are not established, thou bid thy face, and I was troubled.
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2583
But if you trusted in God, and considered what is in him to oppose to all difficulties and calamities, you would say, I shall not be moved,
But if you trusted in God, and considered what is in him to oppose to all difficulties and calamities, you would say, I shall not be moved,
cc-acp cs pn22 vvd p-acp np1, cc vvd r-crq vbz p-acp pno31 pc-acp vvi p-acp d n2 cc n2, pn22 vmd vvi, pns11 vmb xx vbi vvn,
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2584
though the floods lift up their voice. though the floods lift up their voice.
cs dt n2 vvb a-acp po32 n1.
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2585
If you believed his love, would not this sweetten all his dealing? He maketh all work together for good.
If you believed his love, would not this sweetten all his dealing? He makes all work together for good.
cs pn22 vvd po31 n1, vmd xx d vvi d po31 n-vvg? pns31 vvz d n1 av p-acp j.
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2586
Soveraignty, Righteousness and Mercy, are sure and firm ground to stand upon in all storms. You may cast Anchor at any of those, and ly secure.
Sovereignty, Righteousness and Mercy, Are sure and firm ground to stand upon in all storms. You may cast Anchor At any of those, and lie secure.
n1, n1 cc n1, vbr j cc j n1 pc-acp vvi p-acp p-acp d n2. pn22 vmb vvi n1 p-acp d pp-f d, cc vvb j.
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94
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2587
It is the Lord, let him do what be pleaseth. This was enough to quiet the saints in old times.It is the Lord, let him do what be Pleases. This was enough to quiet the Saints in old times.
pn31 vbz dt n1, vvb pno31 vdi r-crq vbb vvz. d vbds av-d p-acp j-jn dt n2 p-acp j n2.
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2588
Should he give account of his matters to us? Sball the clay say to the potter, Should he give account of his matters to us? Sball the clay say to the potter,
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2589
why is it thus? His absolute right by Creation, maketh him beyond all exception, do what he please.why is it thus? His absolute right by Creation, makes him beyond all exception, do what he please.
q-crq vbz pn31 av? po31 j n-jn p-acp n1, vv2 pno31 p-acp d n1, vdb r-crq pns31 vvb.
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2590
But beside this, he is pleased and condescendeth to reason with us, and give account of his matters, to testify to our Conscience, that he is righteous in all his ways.
But beside this, he is pleased and condescendeth to reason with us, and give account of his matters, to testify to our Conscience, that he is righteous in all his ways.
p-acp a-acp d, pns31 vbz vvn cc vvz p-acp n1 p-acp pno12, cc vvb n1 pp-f po31 n2, pc-acp vvi p-acp po12 n1, cst pns31 vbz j p-acp d po31 n2.
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94
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2591
It was the ground of Jeremiahs setling. Lam. 3. It is of the Lords mercy that we are not consumed:
It was the ground of Jeremiah's settling. Lam. 3. It is of the lords mercy that we Are not consumed:
pn31 vbds dt n1 pp-f njp2 vvg. np1 crd pn31 vbz pp-f dt n2 n1 cst pns12 vbr xx vvn:
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2592
It should have allayed and stayed Job, know this, thou art punished lesse then thy iniquities deserve, who will set a time to plead with him? Shall any be found righteous before him? And this might stop all mens mouths,
It should have allayed and stayed Job, know this, thou art punished less then thy iniquities deserve, who will Set a time to plead with him? Shall any be found righteous before him? And this might stop all men's mouths,
pn31 vmd vhi vvn cc vvd np1, vvb d, pns21 vb2r vvn av-dc cs po21 n2 vvi, r-crq vmb vvi dt n1 pc-acp vvi p-acp pno31? vmb d vbi vvn j p-acp pno31? cc d vmd vvi d ng2 n2,
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94
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2593
and put them in the dust to keep silence, seing he hath Law to do infinitely more then he doth,
and put them in the dust to keep silence, sing he hath Law to do infinitely more then he does,
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94
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2594
why should not we rather proclaim his Clemency, then argue him so very hard? If to both those, you shall add the consideration of his Mercy, that all his path• are Mercy and Truth unto you,
why should not we rather proclaim his Clemency, then argue him so very hard? If to both those, you shall add the consideration of his Mercy, that all his path• Are Mercy and Truth unto you,
q-crq vmd xx pns12 av-c vvi po31 n1, av vvb pno31 av av av-j? cs p-acp d d, pn22 vmb vvi dt n1 pp-f po31 n1, cst d po31 n1 vbr n1 cc n1 p-acp pn22,
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94
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2595
even when he correcteth most severely, so that you may blesse him as well for Rods,
even when he Correcteth most severely, so that you may bless him as well for Rods,
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2596
as for Meat and Cloathing, and count your self blessed when you are taught by the Rod and the Word the one speaking to the other, a• the other sealing its instruction:
as for Meat and Clothing, and count your self blessed when you Are taught by the Rod and the Word the one speaking to the other, a• the other sealing its instruction:
c-acp p-acp n1 cc n1, cc vvb po22 n1 vvn c-crq pn22 vbr vvn p-acp dt n1 cc dt n1 dt pi vvg p-acp dt n-jn, n1 dt n-jn vvg po31 n1:
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94
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2597
If you believ• that it were a fruit of his Love, He chasteneth •very son whom he loveth, that because he will n• let you depart from him, will not let you sett• upon a present world, and forget your Countre• above;
If you believ• that it were a fruit of his Love, He Chasteneth •very son whom he loves, that Because he will n• let you depart from him, will not let you sett• upon a present world, and forget your Countre• above;
cs pn22 n1 cst pn31 vbdr dt n1 pp-f po31 n1, pns31 vvz n1 n1 r-crq pns31 vvz, d c-acp pns31 vmb n1 vvb pn22 vvb p-acp pno31, vmb xx vvi pn22 n1 p-acp dt j n1, cc vvb po22 np1 p-acp;
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94
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2598
therefore he compasseth you about wit• Hedges of Thorns to keep in your way:
Therefore he Compasseth you about wit• Hedges of Thorns to keep in your Way:
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2599
And therefore he maketh this world bitter and unpleasant, that you may have no continuing City;
And Therefore he makes this world bitter and unpleasant, that you may have no Continuing city;
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2600
If all this were believed, would not the soul triumph with Paul, What can separat me from th• love of God, not past things,
If all this were believed, would not the soul triumph with Paul, What can separate me from th• love of God, not passed things,
cs d d vbdr vvn, vmd xx dt n1 n1 p-acp np1, q-crq vmb vvi pno11 p-acp n1 n1 pp-f np1, xx p-acp n2,
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94
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2601
for all my sins are blotted out, and shall be remembered no more: not present things, for they work to good, and are a fruit of his Love:
for all my Sins Are blotted out, and shall be remembered no more: not present things, for they work to good, and Are a fruit of his Love:
p-acp d po11 n2 vbr vvn av, cc vmb vbi vvn av-dx av-dc: xx j n2, c-acp pns32 vvb p-acp j, cc vbr dt n1 pp-f po31 n1:
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2602
not things to come, for that is to come which shall more declare his love then what is past.
not things to come, for that is to come which shall more declare his love then what is passed.
xx n2 pc-acp vvi, p-acp d vbz pc-acp vvi r-crq vmb av-dc vvi po31 n1 av q-crq vbz vvn.
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2603
Would not a Soul sleep securely within the compass of this Power, this Love, and Faithfulness of God, without fear of dashing or sinking.
Would not a Soul sleep securely within the compass of this Power, this Love, and Faithfulness of God, without Fear of dashing or sinking.
vmd xx dt n1 vvi av-j p-acp dt n1 pp-f d n1, d n1, cc n1 pp-f np1, p-acp n1 pp-f vvg cc vvg.
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2604
Now judge whither a perfect peace may not flow from all this, may it not be a perfect calm,
Now judge whither a perfect peace may not flow from all this, may it not be a perfect Cam,
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2605
when the Mountains that inviron, go up to Heaven? Not only doth the Soul trust in God,
when the Mountains that environ, go up to Heaven? Not only does the Soul trust in God,
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2606
but God keepeth the trusting Soul in peace.
but God Keepeth the trusting Soul in peace.
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2607
He is the creator of peace, and the preservator of it, I creat peace, I keep him in peace:
He is the creator of peace, and the preservator of it, I create peace, I keep him in peace:
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2608
The same power and vertue is required to the preserving of a thing, and the first beeing of it.
The same power and virtue is required to the preserving of a thing, and the First being of it.
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2609
Our Faith and Hope in God, is too weak an Anchor to abide all storms:
Our Faith and Hope in God, is too weak an Anchor to abide all storms:
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2610
Our cords would break, our hands faint and weary, but he is the everlasting God who fail••• not,
Our cords would break, our hands faint and weary, but he is the everlasting God who fail••• not,
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2611
and ••arieth not, he holdeth an invisible grip of us, we are kept by his power to salvation, and we are kept by his power in peace:and ••arieth not, he holds an invisible grip of us, we Are kept by his power to salvation, and we Are kept by his power in peace:
cc vvz xx, pns31 vvz dt j vvi pp-f pno12, pns12 vbr vvn p-acp po31 n1 p-acp n1, cc pns12 vbr vvn p-acp po31 n1 p-acp n1:
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2612
Thy right band holdeth me, saith David, and this helpeth me to pursue thee.Thy right band holds me, Says David, and this Helpeth me to pursue thee.
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2613
What maketh believers inexpugnable, impregnable, is it their strength? No indeed, but salvation will God appoynt for walls and bulwarks:
What makes believers inexpugnable, impregnable, is it their strength? No indeed, but salvation will God appoint for walls and bulwarks:
q-crq vv2 n2 j, j, vbz pn31 po32 n1? uh-dx av, p-acp n1 vmb np1 vvi p-acp n2 cc n2:
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2614
Almighty Power is a strong wall though invisible, this power worketh in us and about us.
Almighty Power is a strong wall though invisible, this power works in us and about us.
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2615
Now Believers, pity the world about you, that knoweth not this peace: when they ly secure, and cry peace, peace;
Now Believers, pity the world about you, that Knoweth not this peace: when they lie secure, and cry peace, peace;
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2616
Alas, they are a City open without walls as the plain field, there is no keeper there, nothing to hold off destruction.
Alas, they Are a city open without walls as the plain field, there is no keeper there, nothing to hold off destruction.
uh, pns32 vbr dt n1 j p-acp n2 p-acp dt j n1, pc-acp vbz dx n1 a-acp, pix pc-acp vvi a-acp n1.
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2617
Entertain your own peace, do not grieve the Spirit who hath sealed it:
Entertain your own peace, do not grieve the Spirit who hath sealed it:
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If you return to folly after he hath spoken peace to you, I perswade you, you shall not maintain this peace, there may be peace with God,
If you return to folly After he hath spoken peace to you, I persuade you, you shall not maintain this peace, there may be peace with God,
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but no peace in thy Conscience, as long as the whoredoms of thy heart are to the fore:
but no peace in thy Conscience, as long as the whoredoms of thy heart Are to the before:
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Thou may be secure, but security is worse then fear.
Thou may be secure, but security is Worse then Fear.
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Know this, that continuing in a course of sin, entertaining any known sin, shall trouble thy peace.
Know this, that Continuing in a course of since, entertaining any known since, shall trouble thy peace.
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If God have spoken peace to thee, thou shalt not lodge that enemy in peace, great peace have they that love thy law.
If God have spoken peace to thee, thou shalt not lodge that enemy in peace, great peace have they that love thy law.
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Obedience and delight in it doth not make peace, but it is the way of peace,
obedience and delight in it does not make peace, but it is the Way of peace,
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and much meditation in the blessed word of God, is the most excellent mean to preserve this peace,
and much meditation in the blessed word of God, is the most excellent mean to preserve this peace,
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if it be secured with much correspondence with Heaven by prayer, Phil. 4. 6, 7. If you would disburden your hearts dayly at the Throne of Grace, peace should guard and keep your heart,
if it be secured with much correspondence with Heaven by prayer, Philip 4. 6, 7. If you would disburden your hearts daily At the Throne of Grace, peace should guard and keep your heart,
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and then your peace would be perfect indeed.
and then your peace would be perfect indeed.
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But because your Faith is here imperfect, your requests few and infervent, your follies and iniquities many,
But Because your Faith is Here imperfect, your requests few and infervent, your follies and iniquities many,
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therefore is this promised perfection a stranger to the most part of Christians. Always what we want here, we must expect to have made up shortly:
Therefore is this promised perfection a stranger to the most part of Christians. Always what we want Here, we must expect to have made up shortly:
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Heaven is a Land of peace and all things are there in full age:
Heaven is a Land of peace and all things Are there in full age:
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Here all are in minority, it is but yet night, but when the day shall break up,
Here all Are in minority, it is but yet night, but when the day shall break up,
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and the shadows fly away, and the Prince of Peace shall appear and be revealed, he shall bring Peace and Grace both with him, and both perfect.
and the shadows fly away, and the Prince of Peace shall appear and be revealed, he shall bring Peace and Grace both with him, and both perfect.
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To him be praise and glory.
To him be praise and glory.
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SERMON XIV. Isai. 59. 20. And the Redeemer shall come unto Sion, to them that turn, &c. DOctrines, As things have their Seasons and Times, every thing is beautiful in its Season;
SERMON XIV. Isaiah 59. 20. And the Redeemer shall come unto Sion, to them that turn, etc. DOctrines, As things have their Seasons and Times, every thing is beautiful in its Season;
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So there is no word of Truth, but it hath a Season and Time in which it is beautiful:
So there is no word of Truth, but it hath a Season and Time in which it is beautiful:
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And indeed that is a great part of Wisdom, to bring forth every thing in its Season, to discern when and where,
And indeed that is a great part of Wisdom, to bring forth every thing in its Season, to discern when and where,
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and to whom it is pertinent, and edifying, to speak such and such Truths. But there is one Doctrine that is never out of Season;
and to whom it is pertinent, and edifying, to speak such and such Truths. But there is one Doctrine that is never out of Season;
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And therefore, it may be preached in season and out of season as the Apostle commandeth.
And Therefore, it may be preached in season and out of season as the Apostle commands.
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Indeed to many hearts it is always out of season, and especially in times of Trouble and Anguish,
Indeed to many hearts it is always out of season, and especially in times of Trouble and Anguish,
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when it should be most seasonable, when the opportunity may commend the beauty of it;
when it should be most seasonable, when the opportunity may commend the beauty of it;
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But in it self and to as many as have ever found the power of it on their hearts, it is always the most seasonable and pertinent Doctrine, I mean the very subject matter of this Text;
But in it self and to as many as have ever found the power of it on their hearts, it is always the most seasonable and pertinent Doctrine, I mean the very Subject matter of this Text;
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The news of a Redeemer to Captive sinners, it is in it self such glad tidings and shines with so much beauty and splendor to troubled sinners, that it casteth abroad a luster and beauty on the feet of the Messengers that carry it, Isai. 40. It is a Cordial in Affliction, whither outward or inward,
The news of a Redeemer to Captive Sinners, it is in it self such glad tidings and shines with so much beauty and splendour to troubled Sinners, that it Cast abroad a luster and beauty on the feet of the Messengers that carry it, Isaiah 40. It is a Cordial in Affliction, whither outward or inward,
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and it is withall the only true comfort of prosperity, it allayeth the bitterness of things that cross us,
and it is withal the only true Comfort of Prosperity, it allayeth the bitterness of things that cross us,
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and filleth up the emptinesse of things that pretend to please us. It giveth sweetnesse to the one, and true sweetnesse to the other.
and fills up the emptiness of things that pretend to please us. It gives sweetness to the one, and true sweetness to the other.
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Reason then, that should always be welcome to us, which we stand always in need of, that it should always be new and fresh in our Affection, which is always recent and new in its Operation and Efficacy toward us.
Reason then, that should always be welcome to us, which we stand always in need of, that it should always be new and fresh in our Affection, which is always recent and new in its Operation and Efficacy towards us.
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Other news, how great or good soever, suppose they were able to fill the hearts of all in a Nation with Joy,
Other news, how great or good soever, suppose they were able to fill the hearts of all in a nation with Joy,
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yet they grow stale, they lose their vertue within few days.
yet they grow stale, they loose their virtue within few days.
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What footsteps or remainder is of all the Triumphs and Trophies of Nations, of all their Solemnities for their victorious successe at home and abroad.
What footsteps or remainder is of all the Triumphos and Trophies of nations, of all their Solemnities for their victorious success At home and abroad.
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•hese great news, which once were the subject of the discourse of, and delight of many thousands, who report them now with delight;
•hese great news, which once were the Subject of the discourse of, and delight of many thousands, who report them now with delight;
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So these things that may cause Joy and Triumph to some at this time, as they cannot choose but make more hearts sad then glad,
So these things that may cause Joy and Triumph to Some At this time, as they cannot choose but make more hearts sad then glad,
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so they will quickly lose even that Efficacy they have, and become tasteless as the white of an Egg to them that are most ravished with them.
so they will quickly loose even that Efficacy they have, and become tasteless as the white of an Egg to them that Are most ravished with them.
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But my Beloved, here is glade tydings of a Redeemer come to Sion, to save sinners, which have no occasion of sadness in them to any,
But my beloved, Here is glade tidings of a Redeemer come to Sion, to save Sinners, which have no occasion of sadness in them to any,
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but to them who are not so happy as to consider them or believe them,
but to them who Are not so happy as to Consider them or believe them,
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and they are this day after many hundred, I may say thousand years since they were first published,
and they Are this day After many hundred, I may say thousand Years since they were First published,
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as green and recent, as refreshing to wearied Souls as ever they were;
as green and recent, as refreshing to wearied Souls as ever they were;
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Yea such is the Nature of them, and such an everlasting spring of Consolation is in them, that the oftner they be told and the more they be considered the sweeter they are, rhey grow green in old age,
Yea such is the Nature of them, and such an everlasting spring of Consolation is in them, that the oftener they be told and the more they be considered the Sweeten they Are, rhey grow green in old age,
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and bring forth fruit, and are fat and flowrishing, and indeed it is the never dying vertue,
and bring forth fruit, and Are fat and flourishing, and indeed it is the never dying virtue,
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and everlasting sape of this word of life, that maketh the righteous so, Psal. 92. 14. This word of a Redeemer at the first publ•shing,
and everlasting sape of this word of life, that makes the righteous so, Psalm 92. 14. This word of a Redeemer At the First publ•shing,
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and for a long time, was but like waters issuing out from under the threshold, and then they came to the Ankles when it was published to a whole Nation,
and for a long time, was but like waters issuing out from under the threshold, and then they Come to the Ankles when it was published to a Whole nation,
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but still the longer it swells the higher above Knees and Loyns, till it be a great inexhausted River,
but still the longer it Swells the higher above Knees and Loins, till it be a great inexhausted River,
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and thus it runs at this day through the world, and hath a Healing Vertue and a Quickning Vertue, Ezek. 47. And a Sanctifying Vertue, vers. 9. 12. Now this is our errand to you, to invite you to come to these Waters;
and thus it runs At this day through the world, and hath a Healing Virtue and a Quickening Virtue, Ezekiel 47. And a Sanctifying Virtue, vers. 9. 12. Now this is our errand to you, to invite you to come to these Waters;
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If ye thirst, come to be quenched, if ye thirst not, ye have so much the more need to come,
If you thirst, come to be quenched, if you thirst not, you have so much the more need to come,
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because your thirst after things that will not profit you, will destroy you; and your unsensibleness of your need of this is your greatest misery.
Because your thirst After things that will not profit you, will destroy you; and your unsensibleness of your need of this is your greatest misery.
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That the words may be more lively unto us, we may call to mind the greatest and deepest designe that hath been carried on in the world, by the Maker and Ruler of the world, is the Marriage of Christ his Son with the Church:
That the words may be more lively unto us, we may call to mind the greatest and Deepest Design that hath been carried on in the world, by the Maker and Ruler of the world, is the Marriage of christ his Son with the Church:
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This was primely intended when he made the world, as a Palace to Celebrat it into;
This was primely intended when he made the world, as a Palace to Celebrate it into;
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This was especially aimed at, when he joyned Adam and Eva, in the beginning of time together in Paradise, that the second Adam should be more solemnly joyned to the Church at the end of time, in the Paradise of Heaven.
This was especially aimed At, when he joined Adam and Eve, in the beginning of time together in Paradise, that the second Adam should be more solemnly joined to the Church At the end of time, in the Paradise of Heaven.
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And this the Apostle draws out as the Samplar and Arch-coppy of all Mariages and Conjunctions in the Creatures, Eph. 5. Now this being the great designe of God, of which, all other things done in time, are but the footsteps and low representations.
And this the Apostle draws out as the Sampler and Arch-coppy of all Marriages and Conjunctions in the Creatures, Ephesians 5. Now this being the great Design of God, of which, all other things done in time, Are but the footsteps and low representations.
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But the great Question is, how this shall be brought about, because of the great distance and huge disproportion of the Parties.
But the great Question is, how this shall be brought about, Because of the great distance and huge disproportion of the Parties.
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He being the brightness of the Fathers glory, and we being wholly ecclipsed and darkned since our fall;He being the brightness of the Father's glory, and we being wholly eclipsed and darkened since our fallen;
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He higher then the heaven of heavens, and we fallen as low as Hell into a dungeon of darkness and misery, led away by sin and Satan, lying in that abominable posture, represented in Ezek. 16. Not only unsuitable to engage his Love,He higher then the heaven of heavens, and we fallen as low as Hell into a dungeon of darkness and misery, led away by since and Satan, lying in that abominable posture, represented in Ezekiel 16. Not only unsuitable to engage his Love,
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but fit to procure even the loathing of all that pass by.
but fit to procure even the loathing of all that pass by.
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Now it being thus, the words do furnish us with the noble resolution of the Son, about the taking away of the distance,
Now it being thus, the words do furnish us with the noble resolution of the Son, about the taking away of the distance,
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and the royal offer of the Father, to make the Match hold the better, both flowing from infinit Love, in the most free and ablolute manner can be imagined.
and the royal offer of the Father, to make the Match hold the better, both flowing from infinite Love, in the most free and ablolute manner can be imagined.
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The Sons Resolution, which is withal the Fathers Promise, is to come into the world first, to Redeem his Spouse,
The Sons Resolution, which is withal the Father's Promise, is to come into the world First, to redeem his Spouse,
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and so to Marry her, And the Redeemer shall come unto Sion, &c. The Fathers Offer (that he might not be wanting to help it forward) is to Dispone by an irrevocable Covenant, having the force of an absolute Donation;
and so to Marry her, And the Redeemer shall come unto Sion, etc. The Father's Offer (that he might not be wanting to help it forward) is to Dispone by an irrevocable Covenant, having the force of an absolute Donation;
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His Word and Spirit to Christ and his Seed, to the Church even to the end of the world, vers. 21.. As for me, this is my Covenant.
His Word and Spirit to christ and his Seed, to the Church even to the end of the world, vers. 21.. As for me, this is my Covenant.
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The Son hath done his part, and is to express his infinit Love, infinit Condescendency, and stooping below his Majesty:
The Son hath done his part, and is to express his infinite Love, infinite Condescendency, and stooping below his Majesty:
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Now as for me, I will shew my good will to it, in my infinit Bounty and Riches of Grace to the Church, he hath given himself for her, I will give my Spirit,
Now as for me, I will show my good will to it, in my infinite Bounty and Riches of Grace to the Church, he hath given himself for her, I will give my Spirit,
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and thus it cannot but hold. We shall speak a word then of these three;
and thus it cannot but hold. We shall speak a word then of these three;
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2679
First, what Estate and Condition Christ findeth his Church into, out of which, she must be taken to be his Spouse;
First, what Estate and Condition christ finds his Church into, out of which, she must be taken to be his Spouse;
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2680
Then what way and course is laid down by the Counsel of Heaven, to fill up the infinit distance between Christ and sinners;
Then what Way and course is laid down by the Counsel of Heaven, to fill up the infinite distance between christ and Sinners;
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and to close all, we shall shew you the suitableness of these Promises, and the wonderful fitness of this Doctrine, to the Church at this time Isaiah Preached it, and at all times.
and to close all, we shall show you the suitableness of these Promises, and the wondered fitness of this Doctrine, to the Church At this time Isaiah Preached it, and At all times.
cc pc-acp vvi d, pns12 vmb vvi pn22 dt n1 pp-f d vvz, cc dt j n1 pp-f d n1, p-acp dt n1 p-acp d n1 np1 vvn pn31, cc p-acp d n2.
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2682
The first is supposed in the words, Redemption supponeth Captivity or Slavery, Redemption of persons importeth Captivity and Slavery of these persons,
The First is supposed in the words, Redemption supponeth Captivity or Slavery, Redemption of Persons imports Captivity and Slavery of these Persons,
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and Redemption of other things that belong to persons, importeth Sale, or Alienation of our right to them.
and Redemption of other things that belong to Persons, imports Sale, or Alienation of our right to them.
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Of both, Personall Redemption is the greatest and most difficult;
Of both, Personal Redemption is the greatest and most difficult;
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Yet both we have need of, for our Estate and Fortune (so to speak) is lost, For all men have sinned and come short of the glory of God, Rom. 3. 23. That inheritance of eternal Life, we have morgaged it,
Yet both we have need of, for our Estate and Fortune (so to speak) is lost, For all men have sinned and come short of the glory of God, Rom. 3. 23. That inheritance of Eternal Life, we have mortgaged it,
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2686
and given away our right to it; the favour of God and the blessedness of Communion with him, was Adams Birth• right,
and given away our right to it; the favour of God and the blessedness of Communion with him, was Adams Birth• right,
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and by a free Donation was made hi• proper Inheritance and poss•ssion, to be transmitted to his Posterity.
and by a free Donation was made hi• proper Inheritance and poss•ssion, to be transmitted to his Posterity.
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But O how, for how small a thing did he give it away, for a little tast of an Aple, he sold his Estate;
But Oh how, for how small a thing did he give it away, for a little taste of an Apple, he sold his Estate;
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2689
And both he and we may lament over it, as the King that was constrained to render himself and all his Army for want of Water,
And both he and we may lament over it, as the King that was constrained to render himself and all his Army for want of Water,
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2690
when he tasted it, for how small a thing (saith he) have I lost my Kingdom? Then our persons are in a state of Bondage, in Captivity and Slavery.
when he tasted it, for how small a thing (Says he) have I lost my Kingdom? Then our Persons Are in a state of Bondage, in Captivity and Slavery.
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Captives under the Wrath of God, and Slaves or Servants to sin.
Captives under the Wrath of God, and Slaves or Servants to since.
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There needed no greater difference and difformity between Christ and us, then this, our servitude and bondage to sin, which truely is the basest and most abominable Vassallage in the World.
There needed no greater difference and difformity between christ and us, then this, our servitude and bondage to since, which truly is the Basest and most abominable Vassalage in the World.
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The abasement of the Highest Prince, to the vilest servitude under the basest Creature• in his Dominion, is but a shadow of that loathsome and ugly posture of our Souls.
The abasement of the Highest Prince, to the Vilest servitude under the Basest Creature• in his Dominion, is but a shadow of that loathsome and ugly posture of our Souls.
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This servitude doth in a manner unman us, and transform us into Beasts.
This servitude does in a manner unman us, and transform us into Beasts.
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Certainly it is that, which in the Holy Eyes of God, is more loathsome then any thing beside;
Certainly it is that, which in the Holy Eyes of God, is more loathsome then any thing beside;
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He seeth not that deformity in Poverty, Nakednesse, Sicknesse, Slavery, let a man be as miserable as Job on his Dung hill, it is not so much that,
He sees not that deformity in Poverty, Nakedness, Sickness, Slavery, let a man be as miserable as Job on his Dung hill, it is not so much that,
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as the unseen and undiscerned Posture and Habit of their Souls, that he abominateth.
as the unseen and undiscerned Posture and Habit of their Souls, that he abominateth.
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Now what a Match is this, for the Highest and Holiest Prince, the Son of the greatest King and Heir of all things? But if you add to this Slavery, that Captivity under the Curse and Wrath of God, that all men are shut up and inclosed in the prison of Gods faithful and irrevocable Sentence of Condemnation,
Now what a Match is this, for the Highest and Holiest Prince, the Son of the greatest King and Heir of all things? But if you add to this Slavery, that Captivity under the Curse and Wrath of God, that all men Are shut up and enclosed in the prison of God's faithful and irrevocable Sentence of Condemnation,
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and given over by the righteous Judgement of God, to be kept by Satan in everlasting Chains of Darkness:
and given over by the righteous Judgement of God, to be kept by Satan in everlasting Chains of Darkness:
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He keepeth men now, by the invisible Cords of their own sins, but these Chains of Darkness are reserved for both him and men.
He Keepeth men now, by the invisible Cords of their own Sins, but these Chains of Darkness Are reserved for both him and men.
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Now indeed, this supperaddeth a great difficulty to the business, the other may be a difficulty to his Mind and Affection,
Now indeed, this supperaddeth a great difficulty to the business, the other may be a difficulty to his Mind and Affection,
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because there is nothing to procure Love, but all that may enforce Hatred and Loathing:
Because there is nothing to procure Love, but all that may enforce Hatred and Loathing:
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2703
But suppose his infinit Love could come over this stay, could leap over this Mountain by the freedom of it;
But suppose his infinite Love could come over this stay, could leap over this Mountain by the freedom of it;
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Yet there is a greater impediment in the way, that may seem difficult to his Power,
Yet there is a greater impediment in the Way, that may seem difficult to his Power,
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and it is the Justice and Power of God, enclosing sinners and shutting them up for eternal Wrath, till a due satisfaction be had from, or for them.
and it is the justice and Power of God, enclosing Sinners and shutting them up for Eternal Wrath, till a due satisfaction be had from, or for them.
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2706
You see then, how infinit the distance is betwixt him and us, and how great the difficulty is, to bring about this intended Union.
You see then, how infinite the distance is betwixt him and us, and how great the difficulty is, to bring about this intended union.
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101
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2707
Angels were sent with flamming Swords to encompass the Tree of Life, and keep it from man,
Angels were sent with flaming Swords to encompass the Tree of Life, and keep it from man,
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2708
but man is environed by the Curse of the Almighty God, the Justice, the Faithfulness,
but man is environed by the Curse of the Almighty God, the justice, the Faithfulness,
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2709
and the Power of God do Guard or set a watch about him, that there is no access to him to save him,
and the Power of God do Guard or Set a watch about him, that there is no access to him to save him,
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2710
but by undergoing the greatest danger, and undertaking the greatest Party that ever was dealt withal,
but by undergoing the greatest danger, and undertaking the greatest Party that ever was dealt withal,
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and the strictest and severest too.
and the Strictest and Severest too.
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2712
This being the case then, the distance bei• so vast, and the difficulty so great, the d•stance being twofold, between his Nature a•ours,
This being the case then, the distance bei• so vast, and the difficulty so great, the d•stance being twofold, between his Nature a•ours,
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2713
and between our quality and his:
and between our quality and his:
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an i•finit distance between his Divine Nature a• our flesh, and besides an extream contrarie• between the Holiness of his Nature, and th• finfulness of ours;
an i•finit distance between his Divine Nature a• our Flesh, and beside an extreme contrarie• between the Holiness of his Nature, and th• finfulness of ours;
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2715
Such a repugnancy, as the• is no reconciliation of them. You know wha• Paul speaketh of the Marriage of Christia• with Idolaters:
Such a repugnancy, as the• is no reconciliation of them. You know wha• Paul speaks of the Marriage of Christia• with Idolaters:
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2716
How much more will it hol• here? What communion can be between ligh• and darkness, between God and Belial? I• it possible these can be Reduced to Amity,
How much more will it hol• Here? What communion can be between ligh• and darkness, between God and Belial? I• it possible these can be Reduced to Amity,
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2717
and brought to so near an Union ▪ Yet for all this it is possible; But Lo• and Wisdom must find out the way.
and brought to so near an union ▪ Yet for all this it is possible; But Lo• and Wisdom must find out the Way.
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2718
Infinit Love, and infinit Wisdom consulting together, What distance can they no• swallow up? What difficulty can they no• overcome?
Infinite Love, and infinite Wisdom consulting together, What distance can they no• swallow up? What difficulty can they no• overcome?
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2719
And here you have it, the distance undertaken to be removed, both by the Father an• the Son, (for all this while we can do nothing to help it forward;
And Here you have it, the distance undertaken to be removed, both by the Father an• the Son, (for all this while we can do nothing to help it forward;
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2720
Whill the blessed Plot is going on, we are posting the faster to ou• own destruction) and this is the way condescended upon.
Whill the blessed Plot is going on, we Are posting the faster to ou• own destruction) and this is the Way condescended upon.
zz dt j-vvn n1 vbz vvg a-acp, pns12 vbr vvg dt av-jc p-acp n1 d n1) cc d vbz dt n1 vvd p-acp.
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2721
First, to fill up that wide gap between his Divine Spiritual Nature, and our Mortall fleshly Nature, it is agree• upon, that the Son shall come in our Flesh,
First, to fill up that wide gap between his Divine Spiritual Nature, and our Mortal fleshly Nature, it is agree• upon, that the Son shall come in our Flesh,
ord, pc-acp vvi a-acp d j n1 p-acp po31 j-jn j n1, cc po12 j-jn j n1, pn31 vbz n1 p-acp, cst dt n1 vmb vvi p-acp po12 n1,
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2722
and be made partaker of Flesh and Blood with the Children. And this is meaned by this Promise;
and be made partaker of Flesh and Blood with the Children. And this is meaned by this Promise;
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Tbe Redeemer shall come to Sion. The Redeemer shall come to Sion.
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Which is plainly expressed by his own Mouth, Joh. 16. 28. I come forth from the father, and come into the world.
Which is plainly expressed by his own Mouth, John 16. 28. I come forth from the father, and come into the world.
r-crq vbz av-j vvn p-acp po31 d n1, np1 crd crd pns11 vvb av p-acp dt n1, cc vvb p-acp dt n1.
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2725
There being such a distance between his Majesty and our baseness, Love maketh him stoop down and humble himself to the very state of a •ervant, Phil. 2. 7, 8. And thus the Humiliation of Christ filleth up the first distance,
There being such a distance between his Majesty and our baseness, Love makes him stoop down and humble himself to the very state of a •ervant, Philip 2. 7, 8. And thus the Humiliation of christ fills up the First distance,
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2726
for Love and Majesty cannot long dwell together, Nec in una sede morantur, Majestas & amor:
for Love and Majesty cannot long dwell together, Nec in una sede morantur, Majestas & amor:
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2727
But Love will draw Majesty down below it self, to meet with the Object of it.
But Love will draw Majesty down below it self, to meet with the Object of it.
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2728
This was the great Journey Christ took to meet with us, and it is downward below himself,
This was the great Journey christ took to meet with us, and it is downward below himself,
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2729
but his Love hath chosen it, to be like us, though he should be unlike himself.
but his Love hath chosen it, to be like us, though he should be unlike himself.
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2730
How Divinely doth the Divine Apostle speak of it, and the word was made fl•sh, and he dwelt among us.
How Divinely does the Divine Apostle speak of it, and the word was made fl•sh, and he dwelled among us.
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2731
Jo. 1. 14. And therefore the Children of Adam, may in verity say of him what the Holy Trinity, in a Holy Irony spake of man,
John 1. 14. And Therefore the Children of Adam, may in verity say of him what the Holy Trinity, in a Holy Irony spoke of man,
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2732
Lo he is become as one of us.
Lo he is become as one of us.
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2733
It was a singular and eminent Priviledge conferred upon man in his first Creation, that the Trinity in a manner consulted about him, let us make man after our image;
It was a singular and eminent Privilege conferred upon man in his First Creation, that the Trinity in a manner consulted about him, let us make man After our image;
pn31 vbds dt j cc j n1 vvn p-acp n1 p-acp po31 ord n1, cst dt np1 p-acp dt n1 vvd p-acp pno31, vvb pno12 vvi n1 p-acp po12 n1;
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2734
But now when man hath lost that Image, to have such a result of the Counsel of the Trinity about it, let one of us be made Man, to make up the distance between man and us;
But now when man hath lost that Image, to have such a result of the Counsel of the Trinity about it, let one of us be made Man, to make up the distance between man and us;
p-acp av c-crq n1 vhz vvn d n1, pc-acp vhi d dt n1 pp-f dt n1 pp-f dt np1 p-acp pn31, vvb crd pp-f pno12 vbi vvn n1, pc-acp vvi a-acp dt n1 p-acp n1 cc pno12;
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103
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2735
O what Soul can rightly conceive it without Ravishment and Wonder, without an Extasy of Admiration and Affection, that the Lord should become a Servant;
Oh what Soul can rightly conceive it without Ravishment and Wonder, without an Ecstasy of Admiration and Affection, that the Lord should become a Servant;
uh q-crq n1 vmb av-jn vvi pn31 p-acp n1 cc n1, p-acp dt n1 pp-f n1 cc n1, cst dt n1 vmd vvi dt n1;
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103
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2736
The Heir of all Things, be stript naked of all; The Brightnesse of the Fathers Glory, be thus Ecclipsed and Darkened:
The Heir of all Things, be stripped naked of all; The Brightness of the Father's Glory, be thus Eclipsed and Darkened:
dt n1 pp-f d n2, vbb vvn j pp-f d; dt n1 pp-f dt ng1 n1, vbb av vvn cc j-vvn:
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103
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2737
And in a word, that whi• comprehendeth all Wonders in the Creatio• who made all things, he himself made of Woman.
And in a word, that whi• comprehendeth all Wonders in the Creatio• who made all things, he himself made of Woman.
cc p-acp dt n1, cst n1 vvz d n2 p-acp dt np1 r-crq vvd d n2, pns31 px31 vvn pp-f n1.
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103
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2738
And God became a man, and a• this out of his Infinite Love, to give a D•monstration of Love to the world;
And God became a man, and a• this out of his Infinite Love, to give a D•monstration of Love to the world;
cc np1 vvd dt n1, cc n1 d av pp-f po31 j n1, pc-acp vvi dt n1 pp-f n1 p-acp dt n1;
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103
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2739
So hig• a Person abased, to exalt so base and low • we are;
So hig• a Person abased, to exalt so base and low • we Are;
av n1 dt n1 vvd, pc-acp vvi av j cc av-j • pns12 vbr;
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103
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2740
There is a Mystery in this, a gre• Mystery, a Mystery of Wisdom, to swallo• up the Understanding with Wonder;
There is a Mystery in this, a gre• Mystery, a Mystery of Wisdom, to swallo• up the Understanding with Wonder;
a-acp vbz dt n1 p-acp d, dt n1 n1, dt n1 pp-f n1, p-acp n1 p-acp dt n1 p-acp n1;
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103
Page 114
2741
And Mystery of Love, to ravish the hearts of me• with Affection, Depths of both, in the Empt•ness of the Son of God.
And Mystery of Love, to ravish the hearts of me• with Affection, Depths of both, in the Empt•ness of the Son of God.
cc n1 pp-f n1, pc-acp vvi dt n2 pp-f n1 p-acp n1, n2 pp-f d, p-acp dt n1 pp-f dt n1 pp-f np1.
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103
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2742
The Prophet doub•ing what was commanded, to seek a Sig• whither in Heaven above, or in the Depth beneath,
The Prophet doub•ing what was commanded, to seek a Sig• whither in Heaven above, or in the Depth beneath,
dt n1 vvg r-crq vbds vvn, pc-acp vvi dt np1 q-crq p-acp n1 a-acp, cc p-acp dt n1 a-acp,
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103
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2743
but what he would not ask, Go• gave in his great Mercy; Behold a Virg• shall conceive a son, and they shall call his na• Immanuel:
but what he would not ask, Go• gave in his great Mercy; Behold a Virg• shall conceive a son, and they shall call his na• Immanuel:
cc-acp q-crq pns31 vmd xx vvi, np1 vvd p-acp po31 j n1; vvb dt np1 vmb vvi dt n1, cc pns32 vmb vvi po31 n1 np1:
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103
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2744
A sign indeed from Heaven, at the height of Heaven, because he is God, and sign from the Depth beneath too, because he • man, God with us, and so composed to u•• Heaven and Earth together:
A Signen indeed from Heaven, At the height of Heaven, Because he is God, and Signen from the Depth beneath too, Because he • man, God with us, and so composed to u•• Heaven and Earth together:
dt n1 av p-acp n1, p-acp dt n1 pp-f n1, c-acp pns31 vbz np1, cc n1 p-acp dt n1 p-acp av, c-acp pns31 • n1, np1 p-acp pno12, cc av vvn p-acp n1 n1 cc n1 av:
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103
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2745
God with us, th• he might at length bring us to be with God.God with us, th• he might At length bring us to be with God.
np1 p-acp pno12, n1 pns31 vmd p-acp n1 vvb pno12 pc-acp vbi p-acp np1.
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103
Page 114
2746
He became Immanuel, that he might mak us Immelanu. If that was given as Tidings of gre• Joy,
He became Immanuel, that he might make us Immelanu. If that was given as Tidings of gre• Joy,
pns31 vvd np1, cst pns31 vmd vvi pno12 fw-la. cs d vbds vvn p-acp n2 pp-f n1 n1,
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2747
and as the highest and deepest sign of Lov• and Favour, at that time to uphold the fainting Church, O how much more may it now comfort us,
and as the highest and Deepest Signen of Lov• and Favour, At that time to uphold the fainting Church, Oh how much more may it now Comfort us,
cc p-acp dt js cc js-jn n1 pp-f np1 cc n1, p-acp d n1 pc-acp vvi dt j-vvg n1, uh c-crq av-d av-dc vmb pn31 av vvi pno12,
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103
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2748
when it is not a Virgin shall conceive, but a Virgin hath conceived; Ma• not the Joy be increased, that the Redeemer not to come, but come already,
when it is not a Virgae shall conceive, but a Virgae hath conceived; Ma• not the Joy be increased, that the Redeemer not to come, but come already,
c-crq pn31 vbz xx dt n1 vmb vvi, cc-acp dt n1 vhz vvn; n1 xx dt n1 vbb vvn, cst dt n1 xx pc-acp vvi, cc-acp vvb av,
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103
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2749
and hath made up that wide separation, which was between us and him, by his low condescendency to his Union with our Nature.
and hath made up that wide separation, which was between us and him, by his low condescendency to his union with our Nature.
cc vhz vvn a-acp d j n1, r-crq vbds p-acp pno12 cc pno31, p-acp po31 j n1 p-acp po31 n1 p-acp po12 n1.
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103
Page 215
2750
This is one step of Advancement towards that happy Marriage, that the whole creation seems to groan and travel for, Rom. 8. 22. But yet there is a great Difficulty in the way.
This is one step of Advancement towards that happy Marriage, that the Whole creation seems to groan and travel for, Rom. 8. 22. But yet there is a great Difficulty in the Way.
d vbz crd n1 pp-f n1 p-acp d j n1, cst dt j-jn n1 vvz pc-acp vvi cc vvi p-acp, np1 crd crd p-acp av pc-acp vbz dt j n1 p-acp dt n1.
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103
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2751
We are in a state of Captivity, we are prisoners of Justice, have sold our selves and our happiness;
We Are in a state of Captivity, we Are Prisoners of justice, have sold our selves and our happiness;
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103
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2752
And now our Natural Inh••itance lies in the Lake of Fire and Brimstone, heirs of Wrath, concluded under the Curse of God.
And now our Natural Inh••itance lies in the Lake of Fire and Brimstone, Heirs of Wrath, concluded under the Curse of God.
cc av po12 j n1 vvz p-acp dt n1 pp-f n1 cc n1, n2 pp-f n1, vvn p-acp dt n1 pp-f np1.
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103
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2753
And indeed this was insuperable to all flesh; Neather Men nor Angels could ransom us from this:
And indeed this was insuperable to all Flesh; Nether Men nor Angels could ransom us from this:
cc av d vbds j p-acp d n1; j n2 ccx n2 vmd vvi pno12 p-acp d:
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103
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2754
The Redemption of the Soul of man is so precious, and the Redemption of the Inheritance of man, (that is Heaven;) is so precious too, that none in Heaven or Earth can be found, that can pay the price of them,
The Redemption of the Soul of man is so precious, and the Redemption of the Inheritance of man, (that is Heaven;) is so precious too, that none in Heaven or Earth can be found, that can pay the price of them,
dt n1 pp-f dt n1 pp-f n1 vbz av j, cc dt n1 pp-f dt n1 pp-f n1, (cst vbz n1;) vbz av j av, cst pix p-acp n1 cc n1 vmb vbi vvn, cst vmb vvi dt n1 pp-f pno32,
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103
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2755
so that it would have ceased for ever; And here the great Design of Christs Union with sinners, would have marred and miscaried,
so that it would have ceased for ever; And Here the great Design of Christ union with Sinners, would have marred and miscarried,
av cst pn31 vmd vhi vvn p-acp av; cc av dt j n1 pp-f npg1 n1 p-acp n2, vmd vhi vvn cc vvn,
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2756
if himself had not undertaken to overcome this too:
if himself had not undertaken to overcome this too:
cs px31 vhn xx vvn pc-acp vvi d av:
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103
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2757
And indeed, as there could none be found to open the Seals of the Book of Gods Decrees concerning his Church, none worthy in Heaven or Earth,
And indeed, as there could none be found to open the Seals of the Book of God's Decrees Concerning his Church, none worthy in Heaven or Earth,
cc av, c-acp a-acp vmd pi vbi vvn pc-acp vvi dt n2 pp-f dt n1 pp-f npg1 n2 vvg po31 n1, pix j p-acp n1 cc n1,
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2758
but the Lamb, the Lyon of the Tribe of Judah: He prevailed to open it,
but the Lamb, the lion of the Tribe of Judah: He prevailed to open it,
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2759
and loose the Seals thereof, Rev. 5. 3, 4, 5. So there could none be found in Heaven or Earth,
and lose the Seals thereof, Rev. 5. 3, 4, 5. So there could none be found in Heaven or Earth,
cc vvi dt n2 av, n1 crd crd, crd, crd av a-acp vmd pi vbi vvn p-acp n1 cc n1,
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2760
neither under the Earth, worthy to undertake or accomplish this work, or able to open the Seals of the Book of Gods Curses,
neither under the Earth, worthy to undertake or accomplish this work, or able to open the Seals of the Book of God's Curses,
av-dx p-acp dt n1, j pc-acp vvi cc vvi d n1, cc j pc-acp vvi dt n2 pp-f dt n1 pp-f npg1 n2,
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103
Page 215
2761
or to blot out the hand-writting of Ordinances that was against us, or to open the prison of Death, into which-man was shut up.
or to blot out the handwriting of Ordinances that was against us, or to open the prison of Death, into which-man was shut up.
cc pc-acp vvi av dt j pp-f n2 cst vbds p-acp pno12, cc pc-acp vvi dt n1 pp-f n1, p-acp n1 vbds vvn a-acp.
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103
Page 216
2762
None I say, hath been found worthy, • prevailed, but the Lamb of God and Lyon • the Tribe of Judah: And therefore, the fo• and twenty Elders that sit round about t• Throne,
None I say, hath been found worthy, • prevailed, but the Lamb of God and Lyon • the Tribe of Judah: And Therefore, the fo• and twenty Elders that fit round about t• Throne,
np1 pns11 vvb, vhz vbn vvn j, • vvn, cc-acp dt n1 pp-f np1 cc np1 • dt n1 pp-f np1: cc av, dt n1 cc crd n2-jn cst vvb av-j p-acp n1 n1,
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2763
and the four Beasts, or innumerab• company of Angels, and Spirits of just m• made perfect, fell down before the Lamb, ev•ry one of them with Harps,
and the four Beasts, or innumerab• company of Angels, and Spirits of just m• made perfect, fell down before the Lamb, ev•ry one of them with Harps,
cc dt crd n2, cc n1 n1 pp-f n2, cc n2 pp-f j n1 vvd j, vvd a-acp p-acp dt n1, vvb crd pp-f pno32 p-acp n2,
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103
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2764
and they sung new Song, worthy is the Lamb that was slain receive power and riches and wisdom and streng• and honour and glory and blessing;
and they sung new Song, worthy is the Lamb that was slave receive power and riches and Wisdom and streng• and honour and glory and blessing;
cc pns32 vvd j n1, j vbz dt n1 cst vbds vvn vvi n1 cc n2 cc n1 cc n1 cc n1 cc n1 cc n1;
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103
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2765
For thou h• redeemed us to God by thy blood. And every Cre•ture says Amen to this, and consents to this, • do him homage:
For thou h• redeemed us to God by thy blood. And every Cre•ture Says Amen to this, and consents to this, • do him homage:
c-acp pns21 n1 vvn pno12 p-acp np1 p-acp po21 n1. cc d n1 vvz uh-n p-acp d, cc vvz p-acp d, • vdb pno31 n1:
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103
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2766
To him who alone w• worthy, and als willing to it, as worthy so it. I think the 16. Vers. of this Chapter giv• us a sensible representation of this.
To him who alone w• worthy, and also willing to it, as worthy so it. I think the 16. Vers. of this Chapter giv• us a sensible representation of this.
p-acp pno31 r-crq j n1 j, cc av vvg p-acp pn31, c-acp j av pn31. pns11 vvb dt crd np1 pp-f d n1 n1 pno12 dt j n1 pp-f d.
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103
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2767
The pr•ceeding Discourse from the beginning, holdin• out the sinful and deplorable condition of th• people,
The pr•ceeding Discourse from the beginning, holdin• out the sinful and deplorable condition of th• people,
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2768
and in them as a Type of the desper• wickednesse of all mankind, and withal their d•sperat misery,
and in them as a Type of the desper• wickedness of all mankind, and withal their d•sperat misery,
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103
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2769
for Paul Rom. 3. maketh the Application for us;
for Paul Rom. 3. makes the Application for us;
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103
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2770
and from this, concludeth a• under sin, and so all under wrath, all guilt• that every mouth may be stopt:
and from this, Concludeth a• under since, and so all under wrath, all guilt• that every Mouth may be stopped:
cc p-acp d, vvz n1 p-acp n1, cc av d p-acp n1, d n1 cst d n1 vmb vbi vvn:
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103
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2771
Men wai•ing for Light, and behold Obscurity, for Brigh•nesse, but walking in Darknesse, groping fo• the Wall,
Men wai•ing for Light, and behold Obscurity, for Brigh•nesse, but walking in Darkness, groping fo• the Wall,
n2 vvg p-acp n1, cc vvb n1, p-acp n1, cc-acp vvg p-acp n1, vvg n1 dt n1,
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103
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2772
like the blind stumbling at noon day, as in the night, and in desolate places as dead men, all roaring like Beasts,
like the blind stumbling At noon day, as in the night, and in desolate places as dead men, all roaring like Beasts,
av-j dt j vvg p-acp n1 n1, c-acp p-acp dt n1, cc p-acp j n2 p-acp j n2, d j-vvg j n2,
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103
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2773
and mourni• like Doves, when ever the apprehension of th• Terror of God entereth.
and mourni• like Dove, when ever the apprehension of th• Terror of God entereth.
cc n1 av-j n2, c-crq av dt n1 pp-f n1 n1 pp-f np1 vvz.
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103
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2774
Now it is subjoyne• Vers. 16 And he saw that there was no man, &c ▪ as if he had waited and looked through all th• world,
Now it is subjoyne• Vers. 16 And he saw that there was no man, etc. ▪ as if he had waited and looked through all th• world,
av pn31 vbz n1 np1 crd cc pns31 vvd cst pc-acp vbds dx n1, av ▪ c-acp cs pns31 vhd vvn cc vvn p-acp d n1 n1,
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2775
if any would appear, either to speak or •o for man, if any would offer themselves,
if any would appear, either to speak or •o for man, if any would offer themselves,
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2776
and •nterpose themselves for his Salvation. Therefore his own arm brought Salvation, and his righteousness it sustained him.
and •nterpose themselves for his Salvation. Therefore his own arm brought Salvation, and his righteousness it sustained him.
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103
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2777
Therefore, the Son of God steps in and offers himself, as if God had first assayed all others,
Therefore, the Son of God steps in and offers himself, as if God had First assayed all Others,
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103
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2778
and when Heaven is full of wonder and silence, he breaks out in this, •o, I come to do thy will, Psa. 40. Since I have gotten a Body to be like sinners, I will also come in their place,
and when Heaven is full of wonder and silence, he breaks out in this, •o, I come to do thy will, Psa. 40. Since I have got a Body to be like Sinners, I will also come in their place,
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2779
and I will give my Life a Ransome for them. And therefore it is sub•oyned, The Redeemer shall come to Sion.
and I will give my Life a Ransom for them. And Therefore it is sub•oyned, The Redeemer shall come to Sion.
cc pns11 vmb vvi po11 n1 dt n1 p-acp pno32. cc av pn31 vbz vvn, dt n1 vmb vvi p-acp np1.
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2780
He •hall come Cloathed with Vengeance and Indignation as a Garment, against the enemies of his Church,
He •hall come Clothed with Vengeance and Indignation as a Garment, against the enemies of his Church,
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103
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2781
Sin and Satan, in Zeall and burn•ng Love to his designed Spouse;
since and Satan, in Zeal and burn•ng Love to his designed Spouse;
n1 cc np1, p-acp n1 cc j n1 p-acp po31 vvn n1;
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2782
He shall strengthen himself, and stirr up his Might and Fury, against all that detain her Cap•ive.
He shall strengthen himself, and stir up his Might and Fury, against all that detain her Cap•ive.
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2783
Now indeed, he is the only fittest Person for •his Businesse in Heaven or Earth,
Now indeed, he is the only Fittest Person for •his Business in Heaven or Earth,
av av, pns31 vbz dt av-j js n1 p-acp ng1 n1 p-acp n1 cc n1,
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2784
for he hath •oth right to do it, and he hath only Might and Power to accomplish it.
for he hath •oth right to do it, and he hath only Might and Power to accomplish it.
c-acp pns31 vhz av-d j-jn pc-acp vdi pn31, cc pns31 vhz av-j vmd cc n1 pc-acp vvi pn31.
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2785
He hath right to the Redemption of sinners, because he is our kinsman, nearest of blood to us.
He hath right to the Redemption of Sinners, Because he is our kinsman, nearest of blood to us.
pns31 vhz av-jn p-acp dt n1 pp-f n2, c-acp pns31 vbz po12 n1, js pp-f n1 p-acp pno12.
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2786
Now you know •he right of Redemption belonged to the kins•an, Lev. 25. 25.
Now you know •he right of Redemption belonged to the kins•an, Lev. 25. 25.
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2787
And therefore, when the nearest kinsman •ould not redeem Naomi and Ruths parcel of •and, Booz he did it as being next:
And Therefore, when the nearest kinsman •ould not Redeem Naomi and Ruths parcel of •and, Boaz he did it as being next:
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2788
And •uitable to this, our Lord Jesus when others as •ear could not, and were not able:
And •uitable to this, our Lord jesus when Others as •ear could not, and were not able:
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2789
He hath •one it and taken Men and Angels to witnesse, that he hath first Redeemed us, that he mi• Marry us,
He hath •one it and taken Men and Angels to witness, that he hath First Redeemed us, that he mi• Marry us,
pns31 vhz vdn pn31 cc vvn n2 cc n2 pc-acp vvi, cst pns31 vhz ord j-vvn pno12, cst pns31 n1 vvb pno12,
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2790
as Eph. 5. That he hath purch•ed us to be his Wife; And indeed the v• word imports this.
as Ephesians 5. That he hath purch•ed us to be his Wife; And indeed the v• word imports this.
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2791
Goel a Redeemer • Kinsman, passing under one word: So I• I know that my redeemer, or my kins-man live And because our Kins-man,Goel a Redeemer • Kinsman, passing under one word: So I• I know that my redeemer, or my kinsman live And Because our Kinsman,
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2792
therefore n• interested in our Redemption;
Therefore n• interested in our Redemption;
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For, for end he became partaker of flash and blood with children, that be might destroy our greatest en• Satan,
For, for end he became partaker of flash and blood with children, that be might destroy our greatest en• Satan,
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and redeem us, Heb. 2. 14. And besi• he hath right to Redemption, as the Churc• Husband,and Redeem us, Hebrew 2. 14. And besi• he hath right to Redemption, as the Churc• Husband,
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because he must mediat between and all others, none can reach her, except please, or prosecure a plea against her,
Because he must Mediate between and all Others, none can reach her, except please, or prosecure a plea against her,
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as in case of the Wifes making a vow, if her •band consented not, it was void, Num. • But if he heard of it and held his peace, it • confirmed.
as in case of the Wives making a Voelli, if her •band consented not, it was void, Num. • But if he herd of it and held his peace, it • confirmed.
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Now the Lord Jesus hath kn• this Deplorable Estate we are Captives i• And he hath testified his utter dislike, of binding over our selves to Death,
Now the Lord jesus hath kn• this Deplorable Estate we Are Captives i• And he hath testified his utter dislike, of binding over our selves to Death,
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and re•ing our selves to Satan:
and re•ing our selves to Satan:
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And therefore, • bondage in which we are detained, is not, •firmed and ratified, but he hath right rem•ing to Redeem us from the hand of all our •mies.
And Therefore, • bondage in which we Are detained, is not, •firmed and ratified, but he hath right rem•ing to redeem us from the hand of all our •mies.
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But then, he alone hath Might • Power to do it, for God hath laid help on • and made him able and mighty, to save • the uttermost.
But then, he alone hath Might • Power to do it, for God hath laid help on • and made him able and mighty, to save • the uttermost.
p-acp av, pns31 av-j vhz vmd • n1 pc-acp vdi pn31, c-acp np1 vhz vvn n1 p-acp • cc vvd pno31 j cc j, pc-acp vvi • dt j.
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It was not Gold or Silver, • Corruptible things;
It was not Gold or Silver, • Corruptible things;
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Suppose the whole •• were turned into Gold or precious Stones • must give person for person,
Suppose the Whole •• were turned into Gold or precious Stones • must give person for person,
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and one perso• quivalent to all, his own Life, his own Bl• for us;
and one perso• quivalent to all, his own Life, his own Bl• for us;
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And the value of this was infinitely raised by th• stamp of his Divinity put upon it:
And the valve of this was infinitely raised by th• stamp of his Divinity put upon it:
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the King for the Servant, one that knew no sin for sinners, yea God for man;
the King for the Servant, one that knew no since for Sinners, yea God for man;
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This superads infinit Worth, and makes it an over-ransom, and over-purchase, a ransom to buy our persons from Hell, a purchase to redeem us to our Inheritance, Heaven that we had lost,
This superads infinite Worth, and makes it an over-ransom, and over-purchase, a ransom to buy our Persons from Hell, a purchase to Redeem us to our Inheritance, Heaven that we had lost,
d n2 j n1, cc vvz pn31 dt n1, cc j, dt n1 pc-acp vvi po12 n2 p-acp n1, dt n1 pc-acp vvi pno12 p-acp po12 n1, n1 cst pns12 vhd vvn,
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and these two stiles it gets;
and these two stile it gets;
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NONLATINALPHABET. Now you see the great Difficulty is overcome and taken out of the way, Christ being made a Curse, hath purchased a redemption from the Curse of the Law, Gal. 4. 13. But yet, there is another poynt of vast distance, I may say, con:
. Now you see the great Difficulty is overcome and taken out of the Way, christ being made a Curse, hath purchased a redemption from the Curse of the Law, Gal. 4. 13. But yet, there is Another point of vast distance, I may say, con:
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trariety and enmity between us and him; he is Holy and undefiled, all fair and no spot in him;
trariety and enmity between us and him; he is Holy and undefiled, all fair and no spot in him;
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We are wholly defiled and depraved by sin, our Souls are become the habitation of Devils,
We Are wholly defiled and depraved by since, our Souls Are become the habitation of Devils,
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and a Cage of every unclean and hateful Bird;
and a Cage of every unclean and hateful Bird;
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In a word, he hath not only our Enemies to overcome, but our own hearts to conquer,
In a word, he hath not only our Enemies to overcome, but our own hearts to conquer,
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and our Enmity to take away. This makes the widest separation from him.
and our Enmity to take away. This makes the Widest separation from him.
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Now he filled up much of the Distance, with his taking our flesh, and he removed the great Difficulty, by dying in our flesh, his Humiliation to be a Man brought him nearer us:
Now he filled up much of the Distance, with his taking our Flesh, and he removed the great Difficulty, by dying in our Flesh, his Humiliation to be a Man brought him nearer us:
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And his further Humiliation, to be a Dying, Crucified and Buried Man, brought him yet a step nearer us.
And his further Humiliation, to be a Dying, crucified and Buried Man, brought him yet a step nearer us.
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But nearer he cannot come, for lower he cannot be, except he were a sinner, which would marr the whole design,
But nearer he cannot come, for lower he cannot be, except he were a sinner, which would mar the Whole Design,
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and take away all the Comfort of his liknesse to us;
and take away all the Comfort of his likeness to us;
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Therefore, since he hath come so low down to us, it is suitable we be raised up one step to meet him:
Therefore, since he hath come so low down to us, it is suitable we be raised up one step to meet him:
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And so the Exaltation of sinners shall make up all the Distance, and bring the two parties to that long since designed, and long desired meeting.
And so the Exaltation of Sinners shall make up all the Distance, and bring the two parties to that long since designed, and long desired meeting.
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Now for this end and purpose, the Son undertakes the Redemption of his Church, from sin and ungodliness als well as wrath;
Now for this end and purpose, the Son undertakes the Redemption of his Church, from since and ungodliness also well as wrath;
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And therefore you have that, which is expressed as the Character of the redeemed in this Vers. It is exponed as the great point or part of the Redemption it self, by the Apostle, Rom. 11. The Redeemer shall come to Sion, to turn all ungodliness from Jacob. And so his end was not only to be partaker of our Nature,
And Therefore you have that, which is expressed as the Character of the redeemed in this Vers. It is Expound as the great point or part of the Redemption it self, by the Apostle, Rom. 11. The Redeemer shall come to Sion, to turn all ungodliness from Jacob. And so his end was not only to be partaker of our Nature,
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but to make us partakers of the Divine Nature;
but to make us partakers of the Divine Nature;
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And therefore the Father out of his Love to this businesse, he promiseth to send his Spirit to dwell in our hearts, to make the Word sound in our Mouths and Ears,
And Therefore the Father out of his Love to this business, he promises to send his Spirit to dwell in our hearts, to make the Word found in our Mouths and Ears,
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and the Spirit to work in our hearts, and this Exaltation of sinners to the participation of the Holy Spirit, together with Christs Humiliation, to partake of our Flesh makes up the full Distance,
and the Spirit to work in our hearts, and this Exaltation of Sinners to the participation of the Holy Spirit, together with Christ Humiliation, to partake of our Flesh makes up the full Distance,
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and bringeth Christ and his Church to that holy patient Impatience, and longing for the day when it shall be Solemnized in Heaven.
and brings christ and his Church to that holy patient Impatience, and longing for the day when it shall be Solemnized in Heaven.
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The Spirit within us, sayes come, and the bride sayes come, even so come Lord Jesus. The Spirit within us, Says come, and the bride Says come, even so come Lord jesus.
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And he waits for nothing, but the Compleating and Adorning of all the rest, that there may be one Jubilee for all and for ever.
And he waits for nothing, but the Completing and Adorning of all the rest, that there may be one Jubilee for all and for ever.
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Now I wish we could understand the Absolute and free Tenor of Gods Covenant:
Now I wish we could understand the Absolute and free Tenor of God's Covenant:
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There is much controversy speculative about the Condition of the Covenant, about the Promises, whither Absolute, or Conditional;
There is much controversy speculative about the Condition of the Covenant, about the Promises, whither Absolute, or Conditional;
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And there is too much practical Debate in perplexed Consciences about this, how to find something in themselvs to fit and fashion them for the Redemption.
And there is too much practical Debate in perplexed Consciences about this, how to find something in themselves to fit and fashion them for the Redemption.
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But truely if we would not disjoyn and dismember the Truth of God, but take it all intirely as one great design of Love and Metcy revealed to sinners,
But truly if we would not disjoin and dismember the Truth of God, but take it all entirely as one great Design of Love and Metcy revealed to Sinners,
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and so conjoyn the Promises of the Covenant into one bundle, we would certainly find that it hath the Voice of Jacob, though it seem to have the Hand of Esau; we find an absolute, most free and inconditioned sense,
and so conjoin the Promises of the Covenant into one bundle, we would Certainly find that it hath the Voice of Jacob, though it seem to have the Hand of Esau; we find an absolute, most free and inconditioned sense,
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when there is a conditional strain and shadow of words in some places.
when there is a conditional strain and shadow of words in Some places.
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The truth is, the turning of souls from ungodliness, is not properly a Condition exacted from us,
The truth is, the turning of Souls from ungodliness, is not properly a Condition exacted from us,
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as a Promise to be performed in us, and the chiefest part of Christs Redemption. And though some abuse the grace of God, and turn it into wantonness and liberty:
as a Promise to be performed in us, and the chiefest part of Christ Redemption. And though Some abuse the grace of God, and turn it into wantonness and liberty:
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Yet certainly, this Doctrine that makes the greatest part of the glad news of the Gospel, to be Redemption from sin and the pouring out of the Spirit, is the greatest perswasive to a godly Conversation,
Yet Certainly, this Doctrine that makes the greatest part of the glad news of the Gospel, to be Redemption from since and the pouring out of the Spirit, is the greatest persuasive to a godly Conversation,
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and the most deadly enemy to all ungodliness.
and the most deadly enemy to all ungodliness.
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I thought to have spoken more of that third thing I proponed, but take it in a word.
I Thought to have spoken more of that third thing I proponed, but take it in a word.
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This was always proponed to the Church, as the strongest Cordial, it was given here as the greatest Consolation in all their long Captivity, that this Redeemer was after wards to come, whose Vertue was then living,
This was always proponed to the Church, as the Strongest Cordial, it was given Here as the greatest Consolation in all their long Captivity, that this Redeemer was After wards to come, whose Virtue was then living,
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and present to the quickning and comforting of souls. It was thought enough to uphold in a most desperat strait.
and present to the quickening and comforting of Souls. It was Thought enough to uphold in a most desperate strait.
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To us a child is born, Isai. 8. I wish we could take it so;To us a child is born, Isaiah 8. I wish we could take it so;
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Certainly it was the Character of a Believer before Christs coming, that he was one that was looking and waiting for the Salvation of Israel, by this Redeemer.
Certainly it was the Character of a Believer before Christ coming, that he was one that was looking and waiting for the Salvation of Israel, by this Redeemer.
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But now we are surrounded with Consolation before and behind, Christ already come, so that we may in joy say,
But now we Are surrounded with Consolation before and behind, christ already come, so that we may in joy say,
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lo this is our God, we have waited for him; others waited and longed, and we see him:
lo this is our God, we have waited for him; Others waited and longed, and we see him:
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and Christ shortly to come again without sin, to our Salvation.
and christ shortly to come again without since, to our Salvation.
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And what could be able to take our Joy from us, if we had one Eye always back to his first coming,
And what could be able to take our Joy from us, if we had one Eye always back to his First coming,
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and another always forward to his comeing again?
and Another always forward to his coming again?
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SERMON XV.
SERMON XV.
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Isai. 64. 6, 7. But we are all as an unclean thing, and all our righteousnesses as filthy raggs, &c. THis peoples condition aggreeth well with ours, though the Lords dealing be very different.
Isaiah 64. 6, 7. But we Are all as an unclean thing, and all our Righteousness as filthy rags, etc. THis peoples condition aggregeth well with ours, though the lords dealing be very different.
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The Confessory part of this Prayer belongeth to us now;
The Confessory part of this Prayer belongeth to us now;
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And strange it is, that there is such odds of the Lords Dispensations, when there is no difference in our Cohditions:
And strange it is, that there is such odds of the lords Dispensations, when there is no difference in our Cohditions:
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Always, we know not how soon the complaint may be ours also.
Always, we know not how soon the complaint may be ours also.
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This Prayer was prayed long before the Judgment and Captivity came one, so that it had a Prophesy in the bosome of it:
This Prayer was prayed long before the Judgement and Captivity Come one, so that it had a Prophesy in the bosom of it:
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Nay, it was the most kindly and affectionat way of warning, the people could get,
Nay, it was the most kindly and affectionate Way of warning, the people could get,
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for Isaiah to pour forth such a prayer, as if he beheld with his Eyes the Calamity, as already come:
for Isaiah to pour forth such a prayer, as if he beheld with his Eyes the Calamity, as already come:
c-acp np1 pc-acp vvi av d dt n1, c-acp cs pns31 vvd p-acp po31 n2 dt n1, c-acp av vvn:
(20) sermon (DIV2)
108
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2856
And indeed it becometh us so to look on the Word, as if it gave a present beeing to things als certain and sensible, as if they were really.
And indeed it Becometh us so to look on the Word, as if it gave a present being to things also certain and sensible, as if they were really.
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(20) sermon (DIV2)
108
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2857
What strange stupidity must be in us, when present things, inflicted Judgments, committed sins, do not so much affect us,
What strange stupidity must be in us, when present things, inflicted Judgments, committed Sins, do not so much affect us,
q-crq j n1 vmb vbi p-acp pno12, c-crq j n2, vvn n2, vvn n2, vdb xx av av-d vvi pno12,
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108
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2858
as the forefight of them did move Isaiah. Always, as this was registrat for the peoples use, to cause them still look on Judgements threatned,
as the forefight of them did move Isaiah. Always, as this was registrate for the peoples use, to cause them still look on Judgments threatened,
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108
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2859
as performed and present, and anticipat the day of Affliction by repentance:
as performed and present, and anticipate the day of Affliction by Repentance:
c-acp vvn cc j, cc vvi dt n1 pp-f n1 p-acp n1:
(20) sermon (DIV2)
108
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2860
and also to be a Patern to them, how to deal with God, and plead with him from such grounds of Mercy and Covenant Interest;
and also to be a Pattern to them, how to deal with God, and plead with him from such grounds of Mercy and Covenant Interest;
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(20) sermon (DIV2)
108
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2861
So it may be to us a warning, especially when sin is come to the Maturity,
So it may be to us a warning, especially when since is come to the Maturity,
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108
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2862
and our secure backsliding Condition is with Child of sad Judgements, when the harvest seemeth ripe to put the sickle in to it.
and our secure backsliding Condition is with Child of sad Judgments, when the harvest seems ripe to put the fickle in to it.
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(20) sermon (DIV2)
108
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2863
There is in these two Verses, a confession of their own sinfulness, from which grounds they justify Gods proceeding with them;
There is in these two Verses, a Confessi of their own sinfulness, from which grounds they justify God's proceeding with them;
pc-acp vbz p-acp d crd n2, dt n1 pp-f po32 d n1, p-acp r-crq n2 pns32 vvb n2 vvg p-acp pno32;
(20) sermon (DIV2)
109
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2864
They take the cause upon themselves, and justify him in his Judging, whither Temporal or Spiritual Plagues were inflicted.
They take the cause upon themselves, and justify him in his Judging, whither Temporal or Spiritual Plagues were inflicted.
pns32 vvb dt n1 p-acp px32, cc vvi pno31 p-acp po31 n-vvg, c-crq j cc j n2 vbdr vvn.
(20) sermon (DIV2)
109
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2865
In this Verse, they take a general survey of their sinful Estate, concluding themselves unclean, and all their performances and commanded Duties, which they counted once their righteousness:
In this Verse, they take a general survey of their sinful Estate, concluding themselves unclean, and all their performances and commanded Duties, which they counted once their righteousness:
p-acp d n1, pns32 vvb dt j n1 pp-f po32 j n1, vvg px32 j, cc d po32 n2 cc j-vvn n2, r-crq pns32 vvd a-acp po32 n1:
(20) sermon (DIV2)
109
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2866
And from this ground, they clear Gods dealing with them, and put their mouth in the Dust,
And from this ground, they clear God's dealing with them, and put their Mouth in the Dust,
cc p-acp d n1, pns32 vvb n2 vvg p-acp pno32, cc vvd po32 n1 p-acp dt n1,
(20) sermon (DIV2)
109
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2867
and so from the Lords Judgment they are forced to enter into a search of the Cause,
and so from the lords Judgement they Are forced to enter into a search of the Cause,
cc av p-acp dt n2 n1 pns32 vbr vvn pc-acp vvi p-acp dt n1 pp-f dt n1,
(20) sermon (DIV2)
109
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2868
so much sin, and from discovered sin, they pronounce God righteous in his Judgment:
so much since, and from discovered since, they pronounce God righteous in his Judgement:
av d n1, cc p-acp vvn n1, pns32 vvb np1 j p-acp po31 n1:
(20) sermon (DIV2)
109
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2869
perceiving a great difference in the Lords manner of dealing with them and their fathers, they do not refound it upon God who is righteous in all his ways,
perceiving a great difference in the lords manner of dealing with them and their Father's, they do not refound it upon God who is righteous in all his ways,
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(20) sermon (DIV2)
109
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2870
but retort it upon themselves, and find a vast discrepance between themselves and their fathers, Verse 5. And so it was no wonder that Gods Dispensation changed upon them;
but retort it upon themselves, and find a vast discrepance between themselves and their Father's, Verse 5. And so it was no wonder that God's Dispensation changed upon them;
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(20) sermon (DIV2)
109
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2871
God was wont to meet others, to shew himself gracious even to prevent stroaks;
God was wont to meet Others, to show himself gracious even to prevent Strokes;
np1 vbds j pc-acp vvi n2-jn, pc-acp vvi px31 j av pc-acp vvi n2;
(20) sermon (DIV2)
109
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2872
But now he was wroth with them, Nay, but there is good cause for it, They rejoyced and wrought righteousness, but we have sinned.
But now he was wroth with them, Nay, but there is good cause for it, They rejoiced and wrought righteousness, but we have sinned.
cc-acp av pns31 vbds j p-acp pno32, uh-x, cc-acp pc-acp vbz j n1 p-acp pn31, pns32 vvd cc vvn n1, p-acp pns12 vhb vvn.
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109
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2873
And this may be said in the general, never one needeth to quarrel God for severe dealing.
And this may be said in the general, never one needs to quarrel God for severe dealing.
cc d vmb vbi vvn p-acp dt n1, av pi vvz pc-acp vvi np1 p-acp j n-vvg.
(20) sermon (DIV2)
109
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2874
If he deal worse with one then with another, let every man look into his own bosome,
If he deal Worse with one then with Another, let every man look into his own bosom,
cs pns31 vvb av-jc p-acp crd av p-acp j-jn, vvb d n1 vvb p-acp po31 d n1,
(20) sermon (DIV2)
109
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2875
and see reason sufficient, yea, more provocation in themselves then others. Always in this Verse, they come to a more distinct veiw of their loathsome condition.
and see reason sufficient, yea, more provocation in themselves then Others. Always in this Verse, they come to a more distinct view of their loathsome condition.
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(20) sermon (DIV2)
109
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2876
Any body may wrap up their repentance in a general notion of sin, but they declare themselves to be more touched with it,
Any body may wrap up their Repentance in a general notion of since, but they declare themselves to be more touched with it,
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(20) sermon (DIV2)
109
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2877
and condescend on particulars, yet such particulars as comprehend many others.
and condescend on particulars, yet such particulars as comprehend many Others.
cc vvi p-acp n2-j, av d n2-j p-acp vvi d n2-jn.
(20) sermon (DIV2)
109
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2878
And in this Confession, you may look on the Spirits work, having some Characters of the spirit in it.
And in this Confessi, you may look on the Spirits work, having Some Characters of the Spirit in it.
cc p-acp d n1, pn22 vmb vvi p-acp dt n2 vvb, vhg d n2 pp-f dt n1 p-acp pn31.
(20) sermon (DIV2)
109
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2879
First, they take a general view of their uncleannesse and loathsome Estate by sin:
First, they take a general view of their uncleanness and loathsome Estate by since:
ord, pns32 vvb dt j n1 pp-f po32 n1 cc j n1 p-acp n1:
(20) sermon (DIV2)
109
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2880
Not only do they see sin, but sin in the sinfulnesse of it and uncleannesse of it.
Not only do they see since, but since in the sinfulness of it and uncleanness of it.
xx av-j vdb pns32 vvi n1, cc-acp n1 p-acp dt n1 pp-f pn31 cc n1 pp-f pn31.
(20) sermon (DIV2)
109
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2881
Secondly, They not only conclude so of the Natural Estate they were born into, and the loathsomnesse of their many foul scandals among them:
Secondly, They not only conclude so of the Natural Estate they were born into, and the loathsomeness of their many foul scandals among them:
ord, pns32 xx av-j vvi av pp-f dt j n1 pns32 vbdr vvn p-acp, cc dt n1 pp-f po32 d j n2 p-acp pno32:
(20) sermon (DIV2)
109
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2882
But they go a further length, to passe als severe a sentence on their Duties and Ordinances,
But they go a further length, to pass also severe a sentence on their Duties and Ordinances,
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(20) sermon (DIV2)
109
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2883
as God hath done, Isai. 1. and 66. The spirit convinceth according to Scriptures Light, and not according to the dark spark of Natures Light;
as God hath done, Isaiah 1. and 66. The Spirit Convinces according to Scriptures Light, and not according to the dark spark of Nature's Light;
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(20) sermon (DIV2)
109
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2884
and so that which Nature would have busked it self with as its Ornament, that which they had covered themselves with as their Garment, had spread their Duties as robs of Righteousnesse over their sins to hide them, all this now goeth under the name of filthinesse and sin;
and so that which Nature would have busked it self with as its Ornament, that which they had covered themselves with as their Garment, had spread their Duties as robs of Righteousness over their Sins to hide them, all this now Goes under the name of filthiness and since;
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(20) sermon (DIV2)
109
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2885
They see themselves wrapt up in as vile raggs as they covered and hid; Commanded Duties and manifest Breaches come in one Category:
They see themselves wrapped up in as vile rags as they covered and hid; Commanded Duties and manifest Breaches come in one Category:
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(20) sermon (DIV2)
109
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2886
And not only is it some of them which their own Conscience could challenge in the time,
And not only is it Some of them which their own Conscience could challenge in the time,
cc xx j vbz pn31 d pp-f pno32 r-crq po32 d n1 vmd vvi p-acp dt n1,
(20) sermon (DIV2)
109
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2887
but all of them and all kinds of them, Moral and Ceremohial, Duties that were most sincere, had most Affection in them, all of them are filthy raggs now, which but of late were their righteousnesle. Thirdly, there is an universality;
but all of them and all Kinds of them, Moral and Ceremohial, Duties that were most sincere, had most Affection in them, all of them Are filthy rags now, which but of late were their righteousnesle. Thirdly, there is an universality;
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(20) sermon (DIV2)
109
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2888
not only of the Actions, but of Persons, not only all the Peoples or Multitudes performances are abomination,
not only of the Actions, but of Persons, not only all the Peoples or Multitudes performances Are abomination,
xx av-j pp-f dt n2, cc-acp pp-f n2, xx av-j d dt n2 cc n2 n2 vbr n1,
(20) sermon (DIV2)
109
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2889
but all of them, Isaiah and one and other, the holiest of them come in, in this Category and Rank:
but all of them, Isaiah and one and other, the Holiest of them come in, in this Category and Rank:
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(20) sermon (DIV2)
109
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we are all unclean, &c. Though the people, it may be, could not joyn Holy Isaiah with themselves,we Are all unclean, etc. Though the people, it may be, could not join Holy Isaiah with themselves,
pns12 vbr d j, av cs dt n1, pn31 vmb vbi, vmd xx vvi j np1 p-acp px32,
(20) sermon (DIV2)
109
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2891
yet humble Isaiah will joyn himself with the people, and come in in one prayer:
yet humble Isaiah will join himself with the people, and come in in one prayer:
av j np1 vmb vvi px31 p-acp dt n1, cc vvb p-acp p-acp crd n1:
(20) sermon (DIV2)
109
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2892
And no doubt, he was als sensible of sin now, as when he began to prophecy;
And no doubt, he was also sensible of since now, as when he began to prophecy;
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(20) sermon (DIV2)
109
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2893
and growing in holinesse, he must grow also in sense of sinfulnesse:
and growing in holiness, he must grow also in sense of sinfulness:
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(20) sermon (DIV2)
109
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2894
Seing at the first sight of Gods Holinesse and Glory, he cryed unclean, &c. Isai. 6. 5. Certainly he doth so now, from such a principle of accesse to Gods Holinesse, which maketh him abhore himself in Dust and Ashes.
Sing At the First sighed of God's Holiness and Glory, he cried unclean, etc. Isaiah 6. 5. Certainly he does so now, from such a principle of access to God's Holiness, which makes him abhor himself in Dust and Ashes.
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(20) sermon (DIV2)
109
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2895
Fourthly, They are not content with such a general;
Fourthly, They Are not content with such a general;
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(20) sermon (DIV2)
109
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2896
but condescend to two special things, two spiritual sins, to wit, Omission, or shifting of spiritual Duties, which contained the substance of Worship:
but condescend to two special things, two spiritual Sins, to wit, Omission, or shifting of spiritual Duties, which contained the substance of Worship:
cc-acp vvb p-acp crd j n2, crd j n2, pc-acp vvi, n1, cc vvg pp-f j n2, r-crq vvd dt n1 pp-f n1:
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109
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2897
None calleth one thee, few or none, none to count upon, calleth on thee, that is, careth for immediat accesse and approaching unto God in prayer,None calls one thee, few or none, none to count upon, calls on thee, that is, Careth for immediate access and approaching unto God in prayer,
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(20) sermon (DIV2)
109
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2898
and meditation, &c. Albeit External and Temple Duties be frequent, yet who prayeth in secret;
and meditation, etc. Albeit External and Temple Duties be frequent, yet who Prayeth in secret;
cc n1, av cs np1 cc n1 n2 vbb j, av q-crq vvz p-acp j-jn;
(20) sermon (DIV2)
109
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2899
or if any pray, that cannot come in compt, the Lord knoweth them not, because they want the Spirits stamp on them.
or if any pray, that cannot come in count, the Lord Knoweth them not, Because they want the Spirits stamp on them.
cc cs d vvb, cst vmbx vvi p-acp n1, dt n1 vvz pno32 xx, c-acp pns32 vvb dt n2 vvb p-acp pno32.
(20) sermon (DIV2)
109
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2900
This must be some other thing, nor the general conviction of sin which the world hath, who think they pray all their days;
This must be Some other thing, nor the general conviction of since which the world hath, who think they pray all their days;
d vmb vbi d j-jn n1, ccx dt j n1 pp-f n1 r-crq dt n1 vhz, r-crq vvb pns32 vvb d po32 n2;
(20) sermon (DIV2)
109
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2901
Here people who though they make many prayers, Isai. 1. Yet they see them no prayers;
Here people who though they make many Prayers, Isaiah 1. Yet they see them no Prayers;
av n1 r-crq cs pns32 vvb d n2, np1 crd av pns32 vvb pno32 dx n2;
(20) sermon (DIV2)
109
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2902
and no calling on Gods Name now.
and no calling on God's Name now.
cc dx n1 p-acp npg1 n1 av.
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109
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2903
But Fifthly, to make the challenge the more, and the confession more spiritual and compleat, there is discovered unto them this ground of their slacknesse and negligence in all spiritual Duties, None stirreth up himself to take bold one thee.
But Fifthly, to make the challenge the more, and the Confessi more spiritual and complete, there is discovered unto them this ground of their slackness and negligence in all spiritual Duties, None stirs up himself to take bold one thee.
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(20) sermon (DIV2)
109
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2904
Here is the want of the exercise of Faith:
Here is the want of the exercise of Faith:
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(20) sermon (DIV2)
109
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2905
Faith is the Souls hand and grip, Jo. 1. 12. Heb. 6. 18. 1 Tim. 6. 12. Isai. 27. 5. No body a waketh themselves out of their deadnesse and security, to lay hold on thee:
Faith is the Souls hand and grip, John 1. 12. Hebrew 6. 18. 1 Tim. 6. 12. Isaiah 27. 5. No body a waketh themselves out of their deadness and security, to lay hold on thee:
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(20) sermon (DIV2)
109
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2906
Lord thou art going away, and taking goodnight of the Land, and no body is like to hold thee by the Garment:
Lord thou art going away, and taking goodnight of the Land, and no body is like to hold thee by the Garment:
n1 pns21 vb2r vvg av, cc vvg n1 pp-f dt n1, cc dx n1 vbz av-j pc-acp vvi pno21 p-acp dt n1:
(20) sermon (DIV2)
109
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2907
No Jacobs here, who will not let thee go, till thou bless them; No Jacobs Here, who will not let thee go, till thou bless them;
uh-dx np1 av, r-crq vmb xx vvi pno21 vvi, c-acp pns21 vvb pno32;
(20) sermon (DIV2)
109
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2908
None to prevail with thy Majesty, every one is like to give Christ a free Pasport and Testimonial to go abroad,
None to prevail with thy Majesty, every one is like to give christ a free Passport and Testimonial to go abroad,
pix pc-acp vvi p-acp po21 n1, d pi vbz av-j pc-acp vvi np1 dt j n1 cc j pc-acp vvi av,
(20) sermon (DIV2)
109
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2909
and are almost Gadarens, to pray him to depart out of their Coasts. There is a strange lousnesse and indifferency in mens spirits concerning the one thing necessary:
and Are almost Gadarenes, to pray him to depart out of their Coasts. There is a strange lousnesse and indifferency in men's spirits Concerning the one thing necessary:
cc vbr av np1, pc-acp vvi pno31 pc-acp vvi av pp-f po32 n2. pc-acp vbz dt j n1 cc n1 p-acp ng2 n2 vvg dt crd n1 j:
(20) sermon (DIV2)
109
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2910
Men ly by and dream over their days, and never putteth the Souls Estate out of question:
Men lie by and dream over their days, and never putteth the Souls Estate out of question:
n2 vvb p-acp cc vvi p-acp po32 n2, cc av-x vvz dt n2 n1 av pp-f n1:
(20) sermon (DIV2)
109
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2911
None will give so much pains, as to clear their interest in thee, to lay hold on thee,
None will give so much pains, as to clear their Interest in thee, to lay hold on thee,
pi vmb vvi av d n2, c-acp pc-acp vvi po32 n1 p-acp pno21, pc-acp vvi n1 p-acp pno21,
(20) sermon (DIV2)
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2912
so as they may make peace with thee.
so as they may make peace with thee.
av c-acp pns32 vmb vvi n1 p-acp pno21.
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2913
Now can there be a more ample and lively Description of our Estate, both of the Land and of particular persons of it.
Now can there be a more ample and lively Description of our Estate, both of the Land and of particular Persons of it.
av vmb a-acp vbi dt av-dc j cc j n1 pp-f po12 n1, d pp-f dt n1 cc pp-f j n2 pp-f pn31.
(20) sermon (DIV2)
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2914
Since this must not be limited to the Nation of the Jews, though the Prophet spake of the generality of them:
Since this must not be limited to the nation of the jews, though the Prophet spoke of the generality of them:
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109
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2915
Yet no doubt, all mankind is included in the first six-Verses; And any secure people may be included in the seventh Verse, for Paul applyeth even-such like speeches, (Rom. 13.) that were spoken,
Yet no doubt, all mankind is included in the First six-Verses; And any secure people may be included in the seventh Verse, for Paul Applieth even-such like Speeches, (Rom. 13.) that were spoken,
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109
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2916
as you would think, of Davids enemies only;
as you would think, of Davids enemies only;
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2917
Yet the Spirit of God knowing the mind of the Spirit, maketh a more general use of their condition, to hold out the Natural Estate of all men out of Christ Jesus.
Yet the Spirit of God knowing the mind of the Spirit, makes a more general use of their condition, to hold out the Natural Estate of all men out of christ jesus.
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But there are in these two Verses, other two things, beside the acknowledgment of sin:
But there Are in these two Verses, other two things, beside the acknowledgment of since:
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First, the acknowledgment of Gods Righteousness in punishing them, for now they need not quarrel God, they find the cause of their sading in their own bosome, they now joyn sin and punishment together,
First, the acknowledgment of God's Righteousness in punishing them, for now they need not quarrel God, they find the cause of their sading in their own bosom, they now join since and punishment together,
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wheras in the time of their prosperity, they separated punishment from sin, and in the time of their security in adversity, they separated sin from punishment;
whereas in the time of their Prosperity, they separated punishment from since, and in the time of their security in adversity, they separated since from punishment;
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at one time making bare confession of sin, without fear of Gods Justice, at another time, fretting and murmuring at his Judgments, without the sense of their sin;
At one time making bore Confessi of since, without Fear of God's justice, At Another time, fretting and murmuring At his Judgments, without the sense of their since;
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But now they joyn both these, and the sight and sense of Gods displeasure maketh sin more bitter,
But now they join both these, and the sighed and sense of God's displeasure makes since more bitter,
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and to abound more, and to appear in the loathsome and provocking nature of it, so that their acknowledgement hath an edge upon it.
and to abound more, and to appear in the loathsome and provoking nature of it, so that their acknowledgement hath an edge upon it.
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And again, the sight and sense of sin maketh the Judgment appear most righteous, and stoppeth their mouth from murmuring.
And again, the sighed and sense of since makes the Judgement appear most righteous, and stoppeth their Mouth from murmuring.
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In the time of their impenitency under the Rod, their language was very indifferent, Ezek. 18. 2. The fathers have eaten sour graps,
In the time of their impenitency under the Rod, their language was very indifferent, Ezekiel 18. 2. The Father's have eaten sour graps,
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and the childrens teeth are set on edge. They have sinned and we suffer; they have done the wrong and we pay for it:and the Children's teeth Are Set on edge. They have sinned and we suffer; they have done the wrong and we pay for it:
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But it is not so now, verse 5. The Fathers have done righteousness in respect of us,
But it is not so now, verse 5. The Father's have done righteousness in respect of us,
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and thou was good unto them, but we are all unclean, and have sinned, and so we are punished.
and thou was good unto them, but we Are all unclean, and have sinned, and so we Are punished.
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Secondly, they find some cause and ground in God of their general defection, not that he is the cause of their sin,
Secondly, they find Some cause and ground in God of their general defection, not that he is the cause of their since,
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but in a righteous way he punished sin with sin. God hid his Face, denyed special Grace and Influence;
but in a righteous Way he punished since with since. God hid his Face, denied special Grace and Influence;
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and so they ly still in their security, and their sin became a spiritual plague.
and so they lie still in their security, and their since became a spiritual plague.
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Or this may be so read, none calleth on thy Name, when thou hid thy Face from us,
Or this may be so read, none calls on thy Name, when thou hid thy Face from us,
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and when thou consumed us because of our iniquities;
and when thou consumed us Because of our iniquities;
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2934
And so it serveth to aggravat their deep security, that though the Lord was departing from them,
And so it serves to aggravat their deep security, that though the Lord was departing from them,
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yet none would keep him and hold him;
yet none would keep him and hold him;
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Though he did strike, yet they prayed not, Affliction did not awake them out of security,
Though he did strike, yet they prayed not, Affliction did not awake them out of security,
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2937
and so the last words, Thou hast consumed us, &c. Are differently exponed and read; Some make it thus, as it is in the Translation, Thou hast hid thy face,
and so the last words, Thou hast consumed us, etc. are differently Expound and read; some make it thus, as it is in the translation, Thou hast hid thy face,
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and left us in a spiritual deadness, that so there might be no impediment to bring on deserved Judgment;and left us in a spiritual deadness, that so there might be no impediment to bring on deserved Judgement;
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2939
If we had called on thee, and laid hold on thee, it might have been prevented, we might have prevailed with God,
If we had called on thee, and laid hold on thee, it might have been prevented, we might have prevailed with God,
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but now our defence is removed, thou hast given us up to a spirit of slumber,
but now our defence is removed, thou hast given us up to a Spirit of slumber,
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and so we have no shield to hold of the stroak, thou hast now good leave to consume us for our sins:
and so we have no shield to hold of the stroke, thou hast now good leave to consume us for our Sins:
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Another sense may be (Thou hast suffered us to consume in our iniquity, thou hast given us up to the hand of our sins:) And this is also a consequent of his hiding his Face,
another sense may be (Thou hast suffered us to consume in our iniquity, thou hast given us up to the hand of our Sins:) And this is also a consequent of his hiding his Face,
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because thou hid thy Face, thou letteth us perish in our sins; There needeth no more for our Consumption, but only help us not out of them,
Because thou hid thy Face, thou lets us perish in our Sins; There needs no more for our Consumption, but only help us not out of them,
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for we can soon destroy our selves. First, sin is in its own nature Ioathsome and maketh one unclean before God:
for we can soon destroy our selves. First, since is in its own nature Ioathsome and makes one unclean before God:
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Sins nature is filthiness, vileness, so doth Isaiah speak of himself, Chap. 6. 5. when he saw Gods Holiness;
Sins nature is filthiness, vileness, so does Isaiah speak of himself, Chap. 6. 5. when he saw God's Holiness;
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2946
So doth Job abhore himself, which is the Affection which turneth a mans face off • loathsome object,
So does Job abhor himself, which is the Affection which turns a men face off • loathsome Object,
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when he saw God, Job 40. 4. and 42, 6. Look how loathsome our natural condition is holden out by God himself, Ezek. 16. You cannot imagine any deformity in the Creature, any filthiness, but it is there.
when he saw God, Job 40. 4. and 42, 6. Look how loathsome our natural condition is held out by God himself, Ezekiel 16. You cannot imagine any deformity in the Creature, any filthiness, but it is there.
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2948
The filthiness and vileness of sin shall appear, if we consider first: Sin is a transgression of the holy and spiritual Command, and so a vile thing;
The filthiness and vileness of since shall appear, if we Consider First: since is a Transgression of the holy and spiritual Command, and so a vile thing;
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2949
The Command is holy and good, Rom. 7. And sin violateth and goeth flat contrary to the Command, 1 Job. 3:The Command is holy and good, Rom. 7. And since violateth and Goes flat contrary to the Command, 1 Job. 3:
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2950
When so just and so equitable a Law is given, God might have exacted other rigorous duties from us,
When so just and so equitable a Law is given, God might have exacted other rigorous duties from us,
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2951
but when it is so framed, that the Conscience must cry out, all is equity, all is righteous and more then righteous, thou might command more and reward none:
but when it is so framed, that the Conscience must cry out, all is equity, all is righteous and more then righteous, thou might command more and reward none:
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2952
It is Justice to Command, but it is Mercy to Promise Life to obedience, which I owe:
It is justice to Command, but it is Mercy to Promise Life to Obedience, which I owe:
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2953
What then must the offence be, against such a Just Command and so Holy.
What then must the offence be, against such a Just Command and so Holy.
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2954
If Holiness be the Beauty of the Creation, sin must be the Deformity of it, the only spot in its Face.
If Holiness be the Beauty of the Creation, since must be the Deformity of it, the only spot in its Face.
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Secondly, look upon sin in the sight of Gods Holiness and Infinit Majesty, and O how hainous will it appear;
Secondly, look upon since in the sighed of God's Holiness and Infinite Majesty, and Oh how heinous will it appear;
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And therefore no man hath seen sin in the vileness of it, but in the Light of Gods Countenance.
And Therefore no man hath seen since in the vileness of it, but in the Light of God's Countenance.
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As Isai. 6. 5. Job 40. and 42. God is of purer eyes then to behold iniquity, he cannot look on it, Hab. 1. 13. All other things beside sin, God looketh on them as bearing some mark of his own Image, all was very good, and God saw it, Gen. 1. and 2. Even the basest Creatures God looketh on them, and seeth himself in them:
As Isaiah 6. 5. Job 40. and 42. God is of Purer eyes then to behold iniquity, he cannot look on it, Hab. 1. 13. All other things beside since, God looks on them as bearing Some mark of his own Image, all was very good, and God saw it, Gen. 1. and 2. Even the Basest Creatures God looks on them, and sees himself in them:
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2958
But sin is only Gods Eye-sore, that his Holiness cannot away with it is most contrary unto him.
But since is only God's Eyesore, that his Holiness cannot away with it is most contrary unto him.
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2959
And as to his Soveraignty, it is an high contempt and rebellion done to Gods Majesty, it putteth God off the Throne, will take no Law from him, will not acknowledge his Law,
And as to his Sovereignty, it is an high contempt and rebellion done to God's Majesty, it putteth God off the Throne, will take no Law from him, will not acknowledge his Law,
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2960
but (as it were) spitteth in his Face, and establisheth another God.
but (as it were) spitteth in his Face, and Establisheth Another God.
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2961
There is no punishment so evil, that God will not own as his work, and declare himself to be the Author of it, but only sin;
There is no punishment so evil, that God will not own as his work, and declare himself to be the Author of it, but only since;
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2962
his Soul abhorreth it, his Holy Will is against it, he will have no fellowship with it:
his Soul abhorreth it, his Holy Will is against it, he will have no fellowship with it:
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2963
It is so contrary to him, contradicteth his Will, debaseth his Authority, despiseth his Soveraignty, vilipendeth his Truth.
It is so contrary to him, Contradicteth his Will, debaseth his authority, despises his Sovereignty, vilipendeth his Truth.
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2964
There is a kind of infinitness in it:
There is a kind of infiniteness in it:
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2965
Nothing can express it, but it self, no name worse then it self to set it out;
Nothing can express it, but it self, no name Worse then it self to Set it out;
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2966
The Apostle can get no other Epithet to it, Rom. 17. 13. Sinful sin, so that it cometh in most direct opposition unto God.
The Apostle can get no other Epithet to it, Rom. 17. 13. Sinful since, so that it comes in most Direct opposition unto God.
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2967
All that is in God, is God himself, and there is no Name can express him sufficiently;
All that is in God, is God himself, and there is no Name can express him sufficiently;
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2968
If you say God, you say more then can be exprest by many thousand other words;
If you say God, you say more then can be expressed by many thousand other words;
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2969
So is it here, sin is purely sin. God is purely Good and Holy, without mixture, Holiness it self:
So is it Here, since is purely since. God is purely Good and Holy, without mixture, Holiness it self:
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2970
Sin is simply evil, without mixture, unholiness it self; Whatever is in it, is sin, is uncleanness:
since is simply evil, without mixture, unholiness it self; Whatever is in it, is since, is uncleanness:
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2971
Sin is an infinit wrong, and an infinit and boundless filthiness, because of the infinit Person wronged, it is an Offence of infinit Majesty:
since is an infinite wrong, and an infinite and boundless filthiness, Because of the infinite Person wronged, it is an Offence of infinite Majesty:
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2972
and the Person wronged aggravateth the Offence;
and the Person wronged Aggravateth the Offence;
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2973
If it be simply contrary to infinit Holiness, it must be in that respect, infinit unholinesse and uncleannesse.
If it be simply contrary to infinite Holiness, it must be in that respect, infinite unholiness and uncleanness.
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2974
Thirdly, look upon the sad Effects and Consequences of sin, how Miserable, how Ruinous it hath made man,
Thirdly, look upon the sad Effects and Consequences of since, how Miserable, how Ruinous it hath made man,
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2975
and all the Creation, and how vile must it be? First, Look on mans Native Beauty and Excellency,
and all the Creation, and how vile must it be? First, Look on men Native Beauty and Excellency,
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2976
how Beautiful a Creature? But sin hath cast him down from the top of his Excellency:
how Beautiful a Creature? But since hath cast him down from the top of his Excellency:
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2977
Sin made Adam of a Friend an Enemy, of a Courtier with God, an open Rebel:
since made Adam of a Friend an Enemy, of a Courtier with God, an open Rebel:
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2978
was not mans Soul of more price, nor all the world, so that nothing can exchange it? Yet hath sin de based it,
was not men Soul of more price, nor all the world, so that nothing can exchange it? Yet hath since de based it,
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and prostitute it, to all vile filthy pleasures, hath made the Immortal Spirit dwell on the Dunghil, feed on Ashes, catch vanities, lying vanities, pour out it self to them, serve all the Creatures, where as it should have made them servants,
and prostitute it, to all vile filthy pleasures, hath made the Immortal Spirit dwell on the Dunghill, feed on Ashes, catch vanities, lying vanities, pour out it self to them, serve all the Creatures, where as it should have made them Servants,
cc vvb pn31, p-acp d j j n2, vhz vvn dt j n1 vvi p-acp dt n1, vvb p-acp n2, vvb n2, vvg n2, vvb av pn31 n1 p-acp pno32, vvb d dt n2, c-crq c-acp pn31 vmd vhi vvn pno32 n2,
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yea a slave to his own greatest enemy, to the ground he treadeth upon: O what a degenerat Plant!
yea a slave to his own greatest enemy, to the ground he treadeth upon: Oh what a degenerate Plant!
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It was a noble Vine once in Paradise, but sin hath made it a wild one, to bring forth sour Graps.
It was a noble Vine once in Paradise, but since hath made it a wild one, to bring forth sour Graps.
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What is there in all the world could defile a man? Mat. 15. 20. Nothing that goeth out or cometh in,
What is there in all the world could defile a man? Mathew 15. 20. Nothing that Goes out or comes in,
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but sin that proceedeth out of the heart. but since that Proceedeth out of the heart.
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Man was all Light, his Judgment shined in to his Affections, and thorow all the Man:
Man was all Light, his Judgement shined in to his Affections, and thorough all the Man:
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But sin hath made all Darknesse, closed up the poor captive Understanding, hath built up a thick Wall of grosse corrupted Affections about it,
But since hath made all Darkness, closed up the poor captive Understanding, hath built up a thick Wall of gross corrupted Affections about it,
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so that Light can neither get in nor out.
so that Light can neither get in nor out.
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The Soul was like a clear running Fountain, which yielded fresh clear streams of holy Inclinations, Desires, Affections, Actions,
The Soul was like a clear running Fountain, which yielded fresh clear streams of holy Inclinations, Desires, Affections, Actions,
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and emptied it self in the Sea of Immense Majesty, from which, these Streams first flowed.
and emptied it self in the Sea of Immense Majesty, from which, these Streams First flowed.
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But now it is a standing putrified Puddle, that casteth a vile stinck round about, and hath no issue towards God.
But now it is a standing Putrified Puddle, that Cast a vile stink round about, and hath no issue towards God.
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Man was a Glorious Creature, fit to be Lord over the work of Gods own Hands,
Man was a Glorious Creature, fit to be Lord over the work of God's own Hands,
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and therefore had Gods Image in a special manner, Holinesse and Righteousnesse; Gods Nature, a peece of Divinity was stamped on man, which outshined all Created Perfections;
and Therefore had God's Image in a special manner, Holiness and Righteousness; God's Nature, a piece of Divinity was stamped on man, which outshined all Created Perfections;
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The Sun might blush when it looked on him;
The Sun might blush when it looked on him;
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For what was material Glory, to the Glory of Holinesse and Beauty of Gods Image? But sin hath robbed poor man of this Glorious Image, hath defaced man, marred all his Glory, put on an hellish likenesse on him:
For what was material Glory, to the Glory of Holiness and Beauty of God's Image? But since hath robbed poor man of this Glorious Image, hath defaced man, marred all his Glory, put on an hellish likeness on him:
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Holinesse only putteth the differenc between Angels in Heaven and Devils in Hell:
Holiness only putteth the difference between Angels in Heaven and Devils in Hell:
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And sin only hath made the difference, between Adam in Paradise, and sinners on the cursed ground, Rom. 3. 23.
And since only hath made the difference, between Adam in Paradise, and Sinners on the cursed ground, Rom. 3. 23.
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Secondly, sin hath so redounded through man unto all the Creation, that it hath defiled it,
Secondly, since hath so redounded through man unto all the Creation, that it hath defiled it,
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and made it corruptible and subject to vanity, Rom. 8. 20. &c. So that this is a spot in all the Creatures Face, that man hath sinned,
and made it corruptible and Subject to vanity, Rom. 8. 20. etc. So that this is a spot in all the Creatures Face, that man hath sinned,
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and used all as weapons of unrighteousnesse, so that now the Creature groaneth to be delivered.
and used all as weapons of unrighteousness, so that now the Creature Groaneth to be Delivered.
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Thirdly, It hath brought on all the Misery that is come on man; or that is to come;
Thirdly, It hath brought on all the Misery that is come on man; or that is to come;
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It hath brought on Death and Damnation as its wages, and the Curse of the Eternal God, Gal. 3. 13. Rom. 6. 23. How odious then an evil must it be, that hath so much evil in it,
It hath brought on Death and Damnation as its wages, and the Curse of the Eternal God, Gal. 3. 13. Rom. 6. 23. How odious then an evil must it be, that hath so much evil in it,
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yea all evil in the bosome of it: Hell is not evil in respect of sin, for sin deserveth Hell:
yea all evil in the bosom of it: Hell is not evil in respect of since, for since deserveth Hell:
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it hath ruined man, and made all the beautiful order of the Creation to change. Fourthly, It separateth man from God, which is worst of all;
it hath ruined man, and made all the beautiful order of the Creation to change. Fourthly, It separateth man from God, which is worst of all;
pn31 vhz vvn n1, cc vvd d dt j n1 pp-f dt n1 pc-acp vvi. ord, pn31 vvz n1 p-acp np1, r-crq vbz js pp-f d;
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And this is included in the Text, We are all as an unclean thing, or man, as a leprous man set apart,
And this is included in the Text, We Are all as an unclean thing, or man, as a leprous man Set apart,
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because of pollution, that may not come to the Temple, or worship God, so hath iniquity separated between God and us, Isai. 59. 2. And O how sad a Divorcement is this, it maketh men without God in the world, in whom we live and move and have our beeing, in whose favour is life,
Because of pollution, that may not come to the Temple, or worship God, so hath iniquity separated between God and us, Isaiah 59. 2. And Oh how sad a Divorcement is this, it makes men without God in the world, in whom we live and move and have our being, in whose favour is life,
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and at whose right hand are pleasures for evermore. and At whose right hand Are pleasures for evermore.
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Now poor man is made Miserable, deprived of his Felicity, which only consisted in enjoyment of God:
Now poor man is made Miserable, deprived of his Felicity, which only consisted in enjoyment of God:
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Sin as a thick partition Wall is come in between;
since as a thick partition Wall is come in between;
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Enimity also is come in, and divideth old friends, Eph. 2. 14, 15, 16, 17. And now no heavenly,
Enmity also is come in, and divides old Friends, Ephesians 2. 14, 15, 16, 17. And now no heavenly,
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or comfortable Influence can break thorow:
or comfortable Influence can break thorough:
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The Night of Darknesse is begun, which must prove everlasting, except the partition Wall be removed, all must wither and decay as without the Sun.
The Night of Darkness is begun, which must prove everlasting, except the partition Wall be removed, all must wither and decay as without the Sun.
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Fifthly, Look on the Price paid for sin, on the cleansing that washeth it away, and you may see unspeakeable deformity and vilenesse in it:
Fifthly, Look on the Price paid for since, on the cleansing that washes it away, and you may see unspeakable deformity and vileness in it:
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The Redemption of the Soul is precious, Silver and Gold and precious Stones will not do it, that would be utterly contemned:
The Redemption of the Soul is precious, Silver and Gold and precious Stones will not do it, that would be utterly contemned:
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What (saith God) presumptuous sinner, will thou give me a farthimg in payment of a summ, which all the world sold at the dearest, would not discharge, Psal. 49 7, 8. 1 Pet. 1. 18. It is no corruptible thing,
What (Says God) presumptuous sinner, will thou give me a farthimg in payment of a sum, which all the world sold At the dearest, would not discharge, Psalm 49 7, 8. 1 Pet. 1. 18. It is no corruptible thing,
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but the blood of the son of God. but the blood of the son of God.
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O what must the Debt be, when the price is so infinit? The Son of God must dy;
Oh what must the Debt be, when the price is so infinite? The Son of God must die;
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Nay, It is not sacrifice or offering, lo, I come to do thy will, it is Christ himself that is the Ransom, Psal. 40. 6, 7. And it is not much Sope or Nitre, it is not much repentance and tears that will wash away this filthinesse, No;
Nay, It is not sacrifice or offering, lo, I come to do thy will, it is christ himself that is the Ransom, Psalm 40. 6, 7. And it is not much Soap or Nitre, it is not much Repentance and tears that will wash away this filthiness, No;
uh-x, pn31 vbz xx n1 cc n1, uh, pns11 vvb pc-acp vdi po21 n1, pn31 vbz np1 px31 cst vbz dt n1, np1 crd crd, crd cc pn31 vbz xx d n1 cc n1, pn31 vbz xx d n1 cc n2 cst vmb vvi av d n1, uh-dx;
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it is of a deeper dy, it is crimson ingrained filthiness, Jer. 2. 22. And Isai. 1. 6. Blood of bulls and goats cannot do it,
it is of a Deeper die, it is crimson engrained filthiness, Jer. 2. 22. And Isaiah 1. 6. Blood of Bulls and Goats cannot do it,
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but only the blood of the immaculat Lamb, offered up by himself, Heb. 10. 4, 5. the blood of him who, by the eternal Spirit offered up himself without spot unto God, Heb. 9. 14. What must sin be, that must have such a Fountain opened for it? It must be strange uncleannesse,but only the blood of the immaculate Lamb, offered up by himself, Hebrew 10. 4, 5. the blood of him who, by the Eternal Spirit offered up himself without spot unto God, Hebrew 9. 14. What must since be, that must have such a Fountain opened for it? It must be strange uncleanness,
cc-acp av-j dt n1 pp-f dt j n1, vvd a-acp p-acp px31, np1 crd crd, crd dt n1 pp-f pno31 r-crq, p-acp dt j n1 vvd a-acp px31 p-acp n1 p-acp np1, np1 crd crd q-crq vmb n1 vbi, cst vmb vhi d dt n1 vvd p-acp pn31? pn31 vmb vbi j n1,
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when the Blood of Christ only can cleanse it, Zech. 13. 1. We all, &c. ] Mark, Secondly, sin hath gone over us all, and made all mankind unclean, Rom. 3. 22. and 10. Every one of Adams posterity is born unclean, For who can bring an clean thing out of an unclean, Job 14. 4:
when the Blood of christ only can cleanse it, Zechariah 13. 1. We all, etc. ] Mark, Secondly, since hath gone over us all, and made all mankind unclean, Rom. 3. 22. and 10. Every one of Adams posterity is born unclean, For who can bring an clean thing out of an unclean, Job 14. 4:
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Consider first, how sin defaced innocent Adam, how one sin made him so vile, and spoyled him of the Divine Nature,
Consider First, how since defaced innocent Adam, how one since made him so vile, and spoiled him of the Divine Nature,
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and so the root was made unclean, and the branches must follow the root, and so are we all born and conceived in sin, Plal. 51. 5. We carry in us Original Corruption, flowing from the first actual sin of Adam, and this maketh poor Children before they do good or evil, to be abominably vile in Gods sight,
and so the root was made unclean, and the branches must follow the root, and so Are we all born and conceived in since, Plal. 51. 5. We carry in us Original Corruption, flowing from the First actual since of Adam, and this makes poor Children before they do good or evil, to be abominably vile in God's sighed,
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even as the Child is set out, Ezek. 16. Every one cometh of evil Parents, all come of Adam the Rebel:
even as the Child is Set out, Ezekiel 16. Every one comes of evil Parents, all come of Adam the Rebel:
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What a loathsome sight would a Child be to us so described, cast out in the open field to the loathing of its person in the day it is born:
What a loathsome sighed would a Child be to us so described, cast out in the open field to the loathing of its person in the day it is born:
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And what must it all be before God, who is of purer eyes then to behold sin? Secondly,
And what must it all be before God, who is of Purer eyes then to behold since? Secondly,
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Unto all this we have added innum•rable actual transgressions, as so many filthy streams flowing out at the menbers, from the inward puddle of Original Corruption;
Unto all this we have added innum•rable actual transgressions, as so many filthy streams flowing out At the members, from the inward puddle of Original Corruption;
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And so how much more vile are we all, nor infants can be, or Adam was in the day he was cast out of Paradise? And thus Rom. 3. from vers. 10. are the Branches set down, in Word, Thought and Deed,
And so how much more vile Are we all, nor Infants can be, or Adam was in the day he was cast out of Paradise? And thus Rom. 3. from vers. 10. Are the Branches Set down, in Word, Thought and Deed,
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so that all the Incli•ations and Motions and Actions of the man are only evil continually.
so that all the Incli•ations and Motions and Actions of the man Are only evil continually.
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Every man shall find his Compt past counting: One days faults would weary you, but what will your whole life do? Known sins are innumerable, what must unknown be? Every mans heart is like the troubled Sea, that casteth up mire and dirt dayly, and cannot be at rest.
Every man shall find his Count passed counting: One days Faults would weary you, but what will your Whole life do? Known Sins Are innumerable, what must unknown be? Every men heart is like the troubled Sea, that Cast up mire and dirt daily, and cannot be At rest.
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The heart is dayly flowing and ebbing in this Corruption, it cometh out dayly to the borders of all the Members;
The heart is daily flowing and ebbing in this Corruption, it comes out daily to the borders of all the Members;
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And there are some high spring Tides, when sin aboundeth more.
And there Are Some high spring Tides, when since Aboundeth more.
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When in one Member of the Tongue a world of evil is, What can be in all the Members? And what in the Soul, that is more capable then all the world? Well then, every man hath sinned in Adam, and hath sinned also in his own person,
When in one Member of the Tongue a world of evil is, What can be in all the Members? And what in the Soul, that is more capable then all the world? Well then, every man hath sinned in Adam, and hath sinned also in his own person,
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and sealed Adams first rebellion, by so many thousand Actions like it:
and sealed Adams First rebellion, by so many thousand Actions like it:
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Every man hath approven the sin that first ruined man, and made himself much more loathsome nor Adam was:
Every man hath approven the since that First ruined man, and made himself much more loathsome nor Adam was:
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Therefore all mankind may say, we all are as an unclean thing.
Therefore all mankind may say, we all Are as an unclean thing.
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Now from all this, we we would gladly discover unto you, what yo• condition is by sin;
Now from all this, we we would gladly discover unto you, what yo• condition is by since;
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If the Lord would shin• how vile would you be? Always we m•st declare this unto you in the Lords name, you a• all unclean, not only born in sin and iniquit• not only have you a body of Death Within you• that hath all the Members,
If the Lord would shin• how vile would you be? Always we m•st declare this unto you in the lords name, you a• all unclean, not only born in since and iniquit• not only have you a body of Death Within you• that hath all the Members,
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but all these Members have one time or other acted and broug• forth fruit unto Death:
but all these Members have one time or other acted and broug• forth fruit unto Death:
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How vile then mu• you be in Gods sight? It is a strange love th• you have to your selves, that you cannot apprehend how God can hate you? But if h• find sin in you, wonder rather how he can loo• upon you:
How vile then mu• you be in God's sighed? It is a strange love th• you have to your selves, that you cannot apprehend how God can hate you? But if h• find since in you, wonder rather how he can loo• upon you:
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We would then have you to kno• this, that there can be no fellowship betwee• God and you in your Natural Esta•e:
We would then have you to kno• this, that there can be no fellowship betwee• God and you in your Natural Esta•e:
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Amen cannot inhabit a vile persons house, • more can God enter in your Souls. There is a• absolute necessity of washing, before you can •• his House and Temple.
Amen cannot inhabit a vile Persons house, • more can God enter in your Souls. There is a• absolute necessity of washing, before you can •• his House and Temple.
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Hath that one sin o• Adam made that Glorious Person so deformed, that he could not look on himself, bu• cover himself;
Hath that one since o• Adam made that Glorious Person so deformed, that he could not look on himself, bu• cover himself;
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And hath it been of so defiling a Nature, that it hath redounded in all th• Posterity:
And hath it been of so defiling a Nature, that it hath redounded in all th• Posterity:
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And as unclean things under th• Law, defiled all they touched, so hath tha• sin subjected all the Creatures to Corruption? O then imagine what an unspeakeabl• defilement must be on us all, who are no• only guilty of Adams sin, but of many thousands beside.
And as unclean things under th• Law, defiled all they touched, so hath tha• since subjected all the Creatures to Corruption? O then imagine what an unspeakeabl• defilement must be on us all, who Are no• only guilty of Adams since, but of many thousands beside.
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If one sin have so much loathsomnese in it ▪ what must so many out •• number, united in one person,
If one since have so much loathsomnese in it ▪ what must so many out •• number, united in one person,
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even as in u• all? No unclean thing can enter in Heaven above:
even as in u• all? No unclean thing can enter in Heaven above:
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Know this for a truth, you cannot see God• Face in the case you are born into.
Know this for a truth, you cannot see God• Face in the case you Are born into.
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You know nothing of sin, who wonder that any should go to Hell.
You know nothing of since, who wonder that any should go to Hell.
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No, if you knew any thing of sin, you would wonder that ever God should look on such cast out in the open Field, in their blood.
No, if you knew any thing of since, you would wonder that ever God should look on such cast out in the open Field, in their blood.
uh-dx, cs pn22 vvd d n1 pp-f n1, pn22 vmd vvi cst av np1 vmd vvi p-acp d n1 av p-acp dt j n1, p-acp po32 n1.
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Next, You must know the insufficiency of all things imaginable, to wash away sins filthinesse, except the Blood of Christ.
Next, You must know the insufficiency of all things imaginable, to wash away Sins filthiness, except the Blood of christ.
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Since you are unclean, do you not ask, how shall we be washed? Indeed many have an easy answer, and passe it lighty.
Since you Are unclean, do you not ask, how shall we be washed? Indeed many have an easy answer, and pass it lighty.
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The multitude know no way to cleanse in, but the Tears of Repentance and Mourning;
The multitude know no Way to cleanse in, but the Tears of Repentance and Mourning;
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And so, many think themselves clean, when they run and pour out a Tear as Esaw did for the blessing.
And so, many think themselves clean, when they run and pour out a Tear as Esau did for the blessing.
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3053
But what saith the Lord? Though thou wash the with Nitre, and take thee much Sope, yet thine iniquity is marked.
But what Says the Lord? Though thou wash the with Nitre, and take thee much Soap, yet thine iniquity is marked.
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3054
Can such an ingrained uncleannesse, can such an infinite spot in the immortal Soul, be so lightly dashed out? Many think Baptism cleanseth them,
Can such an engrained uncleanness, can such an infinite spot in the immortal Soul, be so lightly dashed out? Many think Baptism Cleanseth them,
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but was not this people Circumcised, as ye are baptized? And Peter tells us, it is not the washing of Water, 1 Pet. 3: 21. Sacrifice and Offering will not do it:
but was not this people Circumcised, as you Are baptised? And Peter tells us, it is not the washing of Water, 1 Pet. 3: 21. Sacrifice and Offering will not do it:
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This people thought sure they had satisfied God, when they brought a Lamb, &c. but all this is abomination.
This people Thought sure they had satisfied God, when they brought a Lamb, etc. but all this is abomination.
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Would not many of you think your selves cleansed from sin, if you offered all your Substance and the Fruit of your Body for the sin of your Soul? Nay,
Would not many of you think your selves cleansed from since, if you offered all your Substance and the Fruit of your Body for the since of your Soul? Nay,
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but you must see an absolute necessity of the opened Fountain, of Christs Blood, that cleanseth from all sin.
but you must see an absolute necessity of the opened Fountain, of Christ Blood, that Cleanseth from all since.
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3059
Then we would have you abhorre you• selves in Dust and Ashes, see nothing in all the Creation so vile, as you;
Then we would have you abhor you• selves in Dust and Ashes, see nothing in all the Creation so vile, as you;
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3060
Look o• sin in the sight of Gods Face, and how unholy will it appear? There are many sins, little ones, that in our practice passe for venial and uncontrolled:
Look o• since in the sighed of God's Face, and how unholy will it appear? There Are many Sins, little ones, that in our practice pass for venial and uncontrolled:
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But look on the filthy loathsome Nature of all sin, and hate the least offence,
But look on the filthy loathsome Nature of all since, and hate the least offence,
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for it hath a kind of infinitnesse in it, and blotteth the Soul, defileth the person.
for it hath a kind of infiniteness in it, and blots the Soul, Defileth the person.
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3063
How great a necessity is there of continual application to the Fountain, of dwelling beside it, that you may wash dayly.
How great a necessity is there of continual application to the Fountain, of Dwelling beside it, that you may wash daily.
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Davids so often repeated, and inculcated prayer, Wash me, cleanse me, &c. Psal. 51. Declareth that he hath apprehended much uncleannesse in sin, that it needeth so many applications of the precious Blood.Davids so often repeated, and inculcated prayer, Wash me, cleanse me, etc. Psalm 51. Declareth that he hath apprehended much uncleanness in since, that it needs so many applications of the precious Blood.
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3065
And you who have come to Jesus and are clean, O how much owe you to free Grace, that past by you in your blood,
And you who have come to jesus and Are clean, Oh how much owe you to free Grace, that passed by you in your blood,
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3066
and said, Live, it is a time of love.
and said, Live, it is a time of love.
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3067
How strange is it, that Glorious Majesty cometh to own Deformity, and cometh to cloath it with his own Garments:
How strange is it, that Glorious Majesty comes to own Deformity, and comes to cloth it with his own Garments:
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3068
Praise the vertue of that Blood, that is more precious nor the Blood of Bulls and Goats, that can so throughly purge,
Praise the virtue of that Blood, that is more precious nor the Blood of Bulls and Goats, that can so thoroughly purge,
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as you shall have no more Conscience of sin.
as you shall have no more Conscience of since.
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Unclean sinners wash you, make you clean, there is a Fountain opened, though sin were as Scarlet, it can perfectly change the colour of it.
Unclean Sinners wash you, make you clean, there is a Fountain opened, though since were as Scarlet, it can perfectly change the colour of it.
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If you wash not while the Fountain is open, it will quickly be sealed on you,
If you wash not while the Fountain is open, it will quickly be sealed on you,
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3072
and then it shall be said, when the Angel sweareth by him that liveth for ever, that time shall be no more, then shall it be said, let him that is unclean, be unclean still.
and then it shall be said, when the Angel Sweareth by him that lives for ever, that time shall be no more, then shall it be said, let him that is unclean, be unclean still.
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3073
Now cleansing is offered in the Gospel, if you will love your loathsomnesse so well,
Now cleansing is offered in the Gospel, if you will love your loathsomeness so well,
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3074
as not to dip your selves in this Fountain, then let the unclean be so still:
as not to dip your selves in this Fountain, then let the unclean be so still:
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Your repentance will never change your colour, though you should melt in sorrow:
Your Repentance will never change your colour, though you should melt in sorrow:
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3076
And therefore you who have found a way to be saved otherways nor by Jesus Christ, you shall be deceived;
And Therefore you who have found a Way to be saved otherways nor by jesus christ, you shall be deceived;
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3077
Your Tears and Mourning that you might have had, though Christ had never come in the world, is all you use to speak of, and build your hope on:
Your Tears and Mourning that you might have had, though christ had never come in the world, is all you use to speak of, and built your hope on:
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and if you speak of Christ, it is in such terms as to buy him by such repentance,
and if you speak of christ, it is in such terms as to buy him by such Repentance,
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so that the truth is, you use but Christs Name as a shadow, you make no use of him:
so that the truth is, you use but Christ Name as a shadow, you make no use of him:
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He needed not to have come in the world, for many of you could have done als well without him.
He needed not to have come in the world, for many of you could have done also well without him.
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But as many of you as cannot find cleansing, who see filth increase by washing, come to Christ Jesus,
But as many of you as cannot find cleansing, who see filth increase by washing, come to christ jesus,
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3082
and say, If thou wilt, thou canst make me clean, Math. 8. 2. Nothing beside Jesus can do it, believe his sufficiency;
and say, If thou wilt, thou Canst make me clean, Math. 8. 2. Nothing beside jesus can do it, believe his sufficiency;
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3083
nothing beside him Will do, believe his willingnesse; for, for this cause he is an opened Fountain that all may come and draw.
nothing beside him Will do, believe his willingness; for, for this cause he is an opened Fountain that all may come and draw.
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SERMON XVI.
SERMON XVI.
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Isai. 64. 6, 7. — All our righteousnesses are as filthy raggs, and we all do fade as a leaf,
Isaiah 64. 6, 7. — All our Righteousness Are as filthy rags, and we all do fade as a leaf,
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3086
and our iniquities, like the wind, have taken us away. and our iniquities, like the wind, have taken us away.
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3087
NOt only are the direct breaches of the Command uncleannesle, and men originally and actually unclean,
NOt only Are the Direct Breaches of the Command uncleannesle, and men originally and actually unclean,
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3088
but even our holy Actions, our commanded Duties: Take a mans civility, religion and all, his universal inherent Righteousnesse, all are filthy raggs:
but even our holy Actions, our commanded Duties: Take a men civility, Religion and all, his universal inherent Righteousness, all Are filthy rags:
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3089
And here the Church confesseth nothing, but what God accuseth her of, Isai, 66. 3. and Chap. 1. Vers. 11, 12, 13. &c. This people was much in Ceremonial and External Duties,
And Here the Church Confesses nothing, but what God Accuseth her of, Isaiah, 66. 3. and Chap. 1. Vers. 11, 12, 13. etc. This people was much in Ceremonial and External Duties,
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3090
and therefore they cryed, the temple of the Lord, the temple of the Lord, as if this would have outcryed all their other sins:
and Therefore they cried, the temple of the Lord, the temple of the Lord, as if this would have outcried all their other Sins:
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therefore were they proud, and lords in their ōwn estimation and innocent, Jer. 2. 31, 35. They thought the many good services they did to God, might compense all their wrongs Mic. 6. 6, 7. They gave a price to Justice for their sins,
Therefore were they proud, and Lords in their onwn estimation and innocent, Jer. 2. 31, 35. They Thought the many good services they did to God, might compense all their wrongs Mic. 6. 6, 7. They gave a price to justice for their Sins,
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3092
even a confeslion of it by offering a Lamb, &c. and a purpose to amend.
even a confeslion of it by offering a Lamb, etc. and a purpose to amend.
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But lo, what sense the Prophet hath of all this, Lord all our righteousnesse is filthy likewise;
But lo, what sense the Prophet hath of all this, Lord all our righteousness is filthy likewise;
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Albeit we have paid the Debt of sins with Duties, yet now we see all these are sins themselves,
Albeit we have paid the Debt of Sins with Duties, yet now we see all these Are Sins themselves,
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and must have another sacrifice, so that all matter of boasting is now removed, and we are stript naked of all righteousnesse;
and must have Another sacrifice, so that all matter of boasting is now removed, and we Are stripped naked of all righteousness;
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We covered our filthinesse before, with Duties, now both the one and the other is filthy.
We covered our filthiness before, with Duties, now both the one and the other is filthy.
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We would look upon two sorts of righteousnesses, the natural mans and the converted mans, upon the ones Civility and fair Profession,
We would look upon two sorts of Righteousness, the natural men and the converted men, upon the ones Civility and fair Profession,
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and upon the others real or true Grace in discharge of Duties, and we shall find good reason to conclude both the one and the other under filthinesse,
and upon the Others real or true Grace in discharge of Duties, and we shall find good reason to conclude both the one and the other under filthiness,
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so that there is no ground of boasting, no inherent righteousnesse can make us accepted before God.
so that there is no ground of boasting, no inherent righteousness can make us accepted before God.
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First then, whatever men can do from Natural Principles, all the flower and perfection of mens Actions, both civil and religious, is but abominable before God,
First then, whatever men can do from Natural Principles, all the flower and perfection of men's Actions, both civil and religious, is but abominable before God,
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as long as their persons are unjustified. Every performance is defiled by the uncleannesse of the person.
as long as their Persons Are unjustified. Every performance is defiled by the uncleanness of the person.
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And therefore God heareth not sinners, Joh. 8. That is unjustified sinners, though they pray much, yet God heareth them not.
And Therefore God hears not Sinners, John 8. That is unjustified Sinners, though they pray much, yet God hears them not.
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And this is lively expressed by Hag. 2. 12, 13, 14. As the Priests Holy Garments and Flesh could not make Bread or Pottage holy,
And this is lively expressed by Hag. 2. 12, 13, 14. As the Priests Holy Garments and Flesh could not make Bred or Pottage holy,
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but the unclean body could make these unclean;
but the unclean body could make these unclean;
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So this Nations and Peoples performances and Holy Duties, could not make them Holy, and their Persons clean;
So this nations and Peoples performances and Holy Duties, could not make them Holy, and their Persons clean;
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But their unclean persons and actions made all their performances unclean:
But their unclean Persons and actions made all their performances unclean:
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The solemn meeting and sacrifice, &c. could not make them accepted, but their unclean persons, made their solemn meetings and religious Duties vile and abominable in Gods sight:
The solemn meeting and sacrifice, etc. could not make them accepted, but their unclean Persons, made their solemn meetings and religious Duties vile and abominable in God's sighed:
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And thus to the unclean all things are unclean, even their mind and conscience, Tit. 1. 15. The unbelieving man who is born unclean,
And thus to the unclean all things Are unclean, even their mind and conscience, Tit. 1. 15. The unbelieving man who is born unclean,
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and defiled with so much original corruption, and so many actual transgressions, defileth all things he toucheth;
and defiled with so much original corruption, and so many actual transgressions, Defileth all things he touches;
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As a dead body, or a leprous garment under the Law, made all unclean it touched,
As a dead body, or a leprous garment under the Law, made all unclean it touched,
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and nothing could make it holy by touching of it.
and nothing could make it holy by touching of it.
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So all your Civility, all your Profession will never contribute to the cleansing of your Person;
So all your Civility, all your Profession will never contribute to the cleansing of your Person;
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And your persons shall defile all your most clean actions.
And your Persons shall defile all your most clean actions.
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God loveth not that stock of Adam, and all that groweth on it, must be hateful;
God loves not that stock of Adam, and all that grows on it, must be hateful;
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He is only well pleased in Jesus Christ, and with those who are transplanted out of rotten Adam, into the true Vine Jesus, it is such fruit only that can be acceptable:
He is only well pleased in jesus christ, and with those who Are transplanted out of rotten Adam, into the true Vine jesus, it is such fruit only that can be acceptable:
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Therefore until you be sprinkled with clean water, and made clean according to the new Covenant way, you cannot please God.
Therefore until you be sprinkled with clean water, and made clean according to the new Covenant Way, you cannot please God.
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Believe this, your sins and your duties are one, your Oaths and your Prayers are in the same account with God.
Believe this, your Sins and your duties Are one, your Oaths and your Prayers Are in the same account with God.
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What have you then to build upon, when all this is removed? You must once be stript naked of all coverings;
What have you then to built upon, when all this is removed? You must once be stripped naked of all coverings;
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and will not your nakedness then be great: The Pharisee went away unjustified, and the poor repenting sinner justified.
and will not your nakedness then be great: The Pharisee went away unjustified, and the poor repenting sinner justified.
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What was the reason? There are not many of you have such a fair venture for Heaven as he had,
What was the reason? There Are not many of you have such a fair venture for Heaven as he had,
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so many Prayers, Fastings, Alms, to ground your Hope on.
so many Prayers, Fastings, Alms, to ground your Hope on.
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Nay, but all this would never justify his person, because once he was unclean, come of Adam, and had contracted more uncleannesse,
Nay, but all this would never justify his person, Because once he was unclean, come of Adam, and had contracted more uncleanness,
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and all that is like the leprous Garment defiling all that cometh near it; So that whatever hath any dependence on a son of Adam, must contract filthinesse.
and all that is like the leprous Garment defiling all that comes near it; So that whatever hath any dependence on a son of Adam, must contract filthiness.
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Now I ask your Consciences, have you so many specious coverings to adorn your self with? Is not your outside spotted,
Now I ask your Consciences, have you so many specious coverings to adorn your self with? Is not your outside spotted,
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and not so clean, as the young civil Man and the religious Pharisee? Certainly, no,
and not so clean, as the young civil Man and the religious Pharisee? Certainly, no,
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and yet you have no other ground to plead the acceptation of your persons upon, but only this, your Prayers and Tears, or some such Duty performed by you.
and yet you have no other ground to plead the acceptation of your Persons upon, but only this, your Prayers and Tears, or Some such Duty performed by you.
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Well, all is uncleannesse, since your persons were once unclean, no Sope nor Nitre can wash it, no holy flesh make it holy, no good wishes nor duties can make it acceptable.
Well, all is uncleanness, since your Persons were once unclean, no Soap nor Nitre can wash it, no holy Flesh make it holy, no good wishes nor duties can make it acceptable.
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Did not this people think of their Duties as much as you do? And had more reason so to do;
Did not this people think of their Duties as much as you do? And had more reason so to do;
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for our Congregations have not so much form of godlinesse as they had, and yet God solemnly protesteth to them, that all their works were defiled,
for our Congregations have not so much from of godliness as they had, and yet God solemnly protesteth to them, that all their works were defiled,
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even these which they took to wash themselves with, so your repentance and tears must be als filthy,
even these which they took to wash themselves with, so your Repentance and tears must be also filthy,
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as the ••n you would wash by it.
as the ••n you would wash by it.
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Secondly, the uncleannesse of mens practice maketh unclean performances, unclean hands make unclean prayers, Isai. 1. 15. When men go on in sin,
Secondly, the uncleanness of men's practice makes unclean performances, unclean hands make unclean Prayers, Isaiah 1. 15. When men go on in since,
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and use their members as instruments of unrighteousnesse against God, and guiltinesse is above their head unrepented of,
and use their members as Instruments of unrighteousness against God, and guiltiness is above their head unrepented of,
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and unpardoned, then whatever the members act for God in religious Duties, it must be also abominable,
and unpardoned, then whatever the members act for God in religious Duties, it must be also abominable,
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for will God take prayers from such a mouth, tha• cursing cometh out of? Isai. 3. 10, 11, 12 Shall sweet water come out of one Fountain with bitter? Or can a Fig Tree bear both Thistles and Graps:
for will God take Prayers from such a Mouth, tha• cursing comes out of? Isaiah 3. 10, 11, 12 Shall sweet water come out of one Fountain with bitter? Or can a Fig Tree bear both Thistles and Graps:
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Certainly, profane Conversation must make unclean profession.
Certainly, profane Conversation must make unclean profession.
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And therefore your coming to the Church and Ordinances, your praying in your Families or such like, must of necessity be defiled,
And Therefore your coming to the Church and Ordinances, your praying in your Families or such like, must of necessity be defiled,
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since out of the same mouth cometh cursing, railing, lying filthy speeches: Your tongues are so often imployed in Gods dishonour, to blaspheme his Name;
since out of the same Mouth comes cursing, railing, lying filthy Speeches: Your tongues Are so often employed in God's dishonour, to Blaspheme his Name;
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to slander your Neighbours, to reproach the Saints, that all your prayers must be of the same stamp,
to slander your Neighbours, to reproach the Saints, that all your Prayers must be of the same stamp,
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and als bitter as the other stream of your actions:
and also bitter as the other stream of your actions:
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When you stretch forth your hands to make many prayers, to take the Bread and Wine, shall not God hide his Face from such hands,
When you stretch forth your hands to make many Prayers, to take the Bred and Wine, shall not God hide his Face from such hands,
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as are unclean with many abominations, some murdering, some abusing their Neighbours, some Sabbath-breaking, some filthinesse,
as Are unclean with many abominations, Some murdering, Some abusing their Neighbours, Some Sabbath-breaking, Some filthiness,
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how oft have your hands and feet served you to evil turns; And therefore your good turns will never come in remembrance.
how oft have your hands and feet served you to evil turns; And Therefore your good turns will never come in remembrance.
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Nay, believe it, you cannot be heard of God while you cover any offence. And this I may say in general, even to the Saints;
Nay, believe it, you cannot be herd of God while you cover any offence. And this I may say in general, even to the Saints;
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any known sin given way to, and intertained without controlment, without wrestling against it, hindereth the acceptation of your solemn approaches.
any known since given Way to, and entertained without controlment, without wrestling against it, hindereth the acceptation of your solemn Approaches.
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If your heart regard iniquity, shall God hear? Ps. 66. 18. No, believe it, the least sin that you may judge at first venial,If your heart regard iniquity, shall God hear? Ps. 66. 18. No, believe it, the least since that you may judge At First venial,
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and then give it toleration and indulgence, shall separat between Gods Face and you:
and then give it toleration and indulgence, shall separate between God's Face and you:
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Your prayers are abomination, because of such an idol perked up in the heart beside God, that getteth the Honour and Worship due to him,
Your Prayers Are abomination, Because of such an idol perked up in the heart beside God, that gets the Honour and Worship due to him,
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and God must answer you according to it, Ezek. 19. 1, 3, 4. God will not be enquired of such as give allowance to sin, Ezek. 14. 2, 3, 4. And on the other hand, no sin how great and hainous soever can hinder Gods gracious acceptation,
and God must answer you according to it, Ezekiel 19. 1, 3, 4. God will not be inquired of such as give allowance to since, Ezekiel 14. 2, 3, 4. And on the other hand, no since how great and heinous soever can hinder God's gracious acceptation,
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when Souls fly unto Jesus and turn their back upon sin, or giveth it no heart allowance:
when Souls fly unto jesus and turn their back upon since, or gives it no heart allowance:
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And to the multitude I say, all that you do or touch in a Duty must be defiled,
And to the multitude I say, all that you do or touch in a Duty must be defiled,
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because your whole way is unclean, Hag. 2. 12, 13, 14. Think you to sin all the week thorow,
Because your Whole Way is unclean, Hag. 2. 12, 13, 14. Think you to sin all the Week thorough,
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and worship God on the Sabbath, will you lie, swear, commit adultery, rail and curse,
and worship God on the Sabbath, will you lie, swear, commit adultery, rail and curse,
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and come and stand before me, saith the Lord? No certainly, you cannot be accepted;
and come and stand before me, Says the Lord? No Certainly, you cannot be accepted;
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And will you hate reformation in your lives, and yet take his Covenant in your mouth,
And will you hate Reformation in your lives, and yet take his Covenant in your Mouth,
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and call your selves by his Name, Christians? And shall not God challenge you for that als much,
and call your selves by his Name, Christians? And shall not God challenge you for that also much,
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as for your swearing, and cursing, and lying, &c. Indeed the Lord putteth all in one Roll,
as for your swearing, and cursing, and lying, etc. Indeed the Lord putteth all in one Roll,
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3158
and you need not please your selves in such things, Psal. 50. 16. Jer. 7. 9, 10. For it is all one to you to go to Tavern to drink,
and you need not please your selves in such things, Psalm 50. 16. Jer. 7. 9, 10. For it is all one to you to go to Tavern to drink,
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and come to the Sermon, to blaspheme Gods Name, and call on it, because the profanity of the one defileth the other,
and come to the Sermon, to Blaspheme God's Name, and call on it, Because the profanity of the one Defileth the other,
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and the holiness of the other, cannot make you holy.
and the holiness of the other, cannot make you holy.
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Thirdly, the natural mans performances want the uprightness, reality and sincerity that is required, it is but a painted Tomb, full of rottenness within, it is but a shadow without substance,
Thirdly, the natural men performances want the uprightness, reality and sincerity that is required, it is but a painted Tomb, full of rottenness within, it is but a shadow without substance,
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for he wanteth the spiritual part of worship, which God careth for, who will be worshiped in spirit and truth, Joh. 4. 23. Now what is it that the most part of you can speak of,
for he Wants the spiritual part of worship, which God Careth for, who will be worshipped in Spirit and truth, John 4. 23. Now what is it that the most part of you can speak of,
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but an outside of some few duties, soon numbered. You hear the preaching, and your hearts wander about your business:
but an outside of Some few duties, soon numbered. You hear the preaching, and your hearts wander about your business:
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You hear, and are not so much affected, as you would be to hear some old story, or fable told you:
You hear, and Are not so much affected, as you would be to hear Some old story, or fable told you:
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A stage play acted before this generation, would move them more then the Gospel doth: So that Christ may take up this Lamentation;
A stage play acted before this generation, would move them more then the Gospel does: So that christ may take up this Lamentation;
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We have piped to you, and you have not dan•ed, lamented to you, and you have not mourned. We have piped to you, and you have not dan•ed, lamented to you, and you have not mourned.
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You use to tell over some words in your prayers, and are not so serious in any approach to God,
You use to tell over Some words in your Prayers, and Are not so serious in any approach to God,
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as in twenty other things of the world.
as in twenty other things of the world.
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Whatever you plead of your hearts rightness, and have recourse to it, when your conversation cannot defend you,
Whatever you plead of your hearts rightness, and have recourse to it, when your Conversation cannot defend you,
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yet your hearts are the worst of all, and have no uprightness towards God, for you know that what Duties you go about, it is not from an inward principle,
yet your hearts Are the worst of all, and have no uprightness towards God, for you know that what Duties you go about, it is not from an inward principle,
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but from Education or Custome, or constraint.
but from Education or Custom, or constraint.
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Are you upright, when you are forced for fear of censure to come here, or to pray at home? Is that sincerity and spiritual worship? And for the more polished and refined professors, you have this moth in your performances,
are you upright, when you Are forced for Fear of censure to come Here, or to pray At home? Is that sincerity and spiritual worship? And for the more polished and refined professors, you have this moth in your performances,
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and this flea to make your Oyntment to stink, that you do much, to be seen of men,
and this flay to make your Ointment to stink, that you do much, to be seen of men,
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therefore what little fervour of spirit is in secret Duties; There you may measure your altitude and your life.
Therefore what little fervour of Spirit is in secret Duties; There you may measure your altitude and your life.
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And O how wearisome, how lifeless are secret approaches, you would not have many errands to God,
And Oh how wearisome, how Lifeless Are secret Approaches, you would not have many errands to God,
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if you thought no body looked upon you. And for spirituality, it is a Mystery in all mens practice:
if you Thought no body looked upon you. And for spirituality, it is a Mystery in all men's practice:
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Who directeth his Duty to Gods Glory? If you get some flash of liberty, you have your desire;
Who directeth his Duty to God's Glory? If you get Some flash of liberty, you have your desire;
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But who misseth Gods presence in Duties, which a world will approve? Who go mourning as without the Sun,
But who misses God's presence in Duties, which a world will approve? Who go mourning as without the Sun,
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even when you have the Sunshine of Ordinances and walketh in the light of them?
even when you have the Sunshine of Ordinances and walks in the Light of them?
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And fourthly, though your performances had uprightness of heart going alongs, and much affection in them,
And fourthly, though your performances had uprightness of heart going alongs, and much affection in them,
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yet all are filthy, because of want of Faith in Jesus Christ.
yet all Are filthy, Because of want of Faith in jesus christ.
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When you make your Duties a covering of your sins, and think to satisfy Gods Justice for the rest of your faults, by doing some point of your Duty,
When you make your Duties a covering of your Sins, and think to satisfy God's justice for the rest of your Faults, by doing Some point of your Duty,
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then it cannot choose but be polluted in his sight.
then it cannot choose but be polluted in his sighed.
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And this very thing was the cause of Gods rejecting the Jews righteousness, even because they did not look to the end of the Mystery, Christ Jesus: Did not pull by the vail of Ceremonies, to see the Immaculat Lamb of God slain for sin.
And this very thing was the cause of God's rejecting the jews righteousness, even Because they did not look to the end of the Mystery, christ jesus: Did not pull by the Vail of Ceremonies, to see the Immaculate Lamb of God slave for since.
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And therefore doth the Lord so quarrel with them, as if he had never commanded them to do such things, Isai. 1. 12, 13. Who hath required these things at your hands? bring no more vain oblations, all is Abomination.
And Therefore does the Lord so quarrel with them, as if he had never commanded them to do such things, Isaiah 1. 12, 13. Who hath required these things At your hands? bring no more vain Oblations, all is Abomination.
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Even as God should say to you, when you come to the Church;
Even as God should say to you, when you come to the Church;
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who required you to come? Who commanded you to come to hear the Preaching? What have you to do to pray? What warrand have you to communicat? All your Praying, Hearing, Communicating, is Abomination;
who required you to come? Who commanded you to come to hear the Preaching? What have you to do to pray? What warrant have you to communicate? All your Praying, Hearing, Communicating, is Abomination;
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who commanded you to do these things? Would you not think it a foolish Question? You would soon answer, that God himself commanded you,
who commanded you to do these things? Would you not think it a foolish Question? You would soon answer, that God himself commanded you,
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and will he not let us do his bidding.
and will he not let us do his bidding.
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Indeed this people, (no doubt) have said so in their heart, and wondered what it meant.
Indeed this people, (no doubt) have said so in their heart, and wondered what it meant.
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Nay, but here is the Mystery, you go about these commanded Duties not in a commanded way,
Nay, but Here is the Mystery, you go about these commanded Duties not in a commanded Way,
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and so the Obedience is but Rebellion:
and so the obedience is but Rebellion:
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You bring Offerings and Incense, and think that I am pacified when you bring Alms, you judge you have given me a recompense,
You bring Offerings and Incense, and think that I am pacified when you bring Alms, you judge you have given me a recompense,
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wheras, all that is mine, and what pleasure have I in these things? I never appointed you Sacrifices for this end,
whereas, all that is mine, and what pleasure have I in these things? I never appointed you Sacrifices for this end,
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but to lead you in to the knowledge of my Son, which is to be slain in the fulness of time, and by one offering to perfect all.
but to led you in to the knowledge of my Son, which is to be slave in the fullness of time, and by one offering to perfect all.
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I commanded you to look on Jesus Christ slain, in the slain Lamb, and so to expect Remission and Salvation in him;
I commanded you to look on jesus christ slave, in the slave Lamb, and so to expect Remission and Salvation in him;
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But you never looked to more nor the Ceremony, and made that your Saviour and Mediator:
But you never looked to more nor the Ceremony, and made that your Saviour and Mediator:
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And therefore it is all Abomination:
And Therefore it is all Abomination:
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When you slay a Lamb, and offer Incense, it is all one thing, as to cut off a Dogs neck, or kill a Man;
When you slay a Lamb, and offer Incense, it is all one thing, as to Cut off a Dogs neck, or kill a Man;
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So may the Lord say to this Generation, I command you to pray, to repent and mourn for sin;
So may the Lord say to this Generation, I command you to pray, to Repent and mourn for since;
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3201
to come and hear the Word, but withal you must deny all these, and count your selves unprofitable servants, you must singly cast your Souls burthen on Christ Jesus.
to come and hear the Word, but withal you must deny all these, and count your selves unprofitable Servants, you must singly cast your Souls burden on christ jesus.
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But now, (saith the Lord) who commanded your repentance, for when you sit down to pray,
But now, (Says the Lord) who commanded your Repentance, for when you fit down to pray,
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or come in publick to confesse sin before the Congregation, you think you are washen;
or come in public to confess since before the Congregation, you think you Are washen;
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When you have said, you have sinned, and if you come to the length of Tears and Sorrow, Oh then sure you are pardoned,
When you have said, you have sinned, and if you come to the length of Tears and Sorrow, O then sure you Are pardoned,
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though in the mean time you have no thought of Jesus Christ, and knoweth no use of him.
though in the mean time you have no Thought of jesus christ, and Knoweth no use of him.
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Therefore, faith the Lord, who commanded you to do these things? You think you have satisfied for your sin,
Therefore, faith the Lord, who commanded you to do these things? You think you have satisfied for your since,
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3207
when you pay a penalty, but who requireth this? I will reckon with you for these,
when you pay a penalty, but who requires this? I will reckon with you for these,
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als well as the sins you pray and mourn for, because you do not singly look to Christ Jesus,
also well as the Sins you pray and mourn for, Because you do not singly look to christ jesus,
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3209
Now, if he had never come to the world, your ground of confidence would not fail you;
Now, if he had never come to the world, your ground of confidence would not fail you;
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For you might have prayed als much, mourned and confessed, and promised amendment, and so you past by the Son of God, in whom only the Father is well pleased.
For you might have prayed also much, mourned and confessed, and promised amendment, and so you passed by the Son of God, in whom only the Father is well pleased.
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3211
Think then upon this, whatever you make your righteousnesse, there needeth no other thing to make it filthy,
Think then upon this, whatever you make your righteousness, there needs no other thing to make it filthy,
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3212
but to make it your righteousnesse:
but to make it your righteousness:
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3213
Your confidence in your good heart to God, prayer day and night, and such like, is the most loathsome thing in Gods Eyes:
Your confidence in your good heart to God, prayer day and night, and such like, is the most loathsome thing in God's Eyes:
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3214
Except you come to this, to count your prayers, as God doth, among your oaths, to count your solemn Duties, among profane scandalous Actions,
Except you come to this, to count your Prayers, as God does, among your Oaths, to count your solemn Duties, among profane scandalous Actions,
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3215
as the Lord doeth, Isai. 1. and 66. 3. Then certainly, you do adorn your selves with them,
as the Lord doth, Isaiah 1. and 66. 3. Then Certainly, you do adorn your selves with them,
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3216
and cover your nakednesse of other faults, with such leaves as Adam did, but you shall be more discovered;
and cover your nakedness of other Faults, with such leaves as Adam did, but you shall be more discovered;
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3217
Your Garment is als filthy, as that it hideth, even because you make that use of it to hide your sin, and cover it.
Your Garment is also filthy, as that it Hideth, even Because you make that use of it to hide your since, and cover it.
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3218
Next, The Lords Children have no ground of boasting either, from their own righteousnesse;
Next, The lords Children have no ground of boasting either, from their own righteousness;
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3219
The holiest Saint on Earth must abhore himself in Dust and Ashes, and holy Isaiab joyneth himself in with a p•ofane people:
The Holiest Saint on Earth must abhor himself in Dust and Ashes, and holy Isaiah Joineth himself in with a p•ofane people:
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When he cometh to God to be justified, he cometh among the ungodly, he bringeth no righteousnesse with him, he cometh in among them that work not.
When he comes to God to be justified, he comes among the ungodly, he brings no righteousness with him, he comes in among them that work not.
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Now you shall find good ground why it must be so.
Now you shall find good ground why it must be so.
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First, There are ordinarly many blemishes in our holiest Actions ▪ spots on our cleanest Garment, often formality eateth up the life of Duties,
First, There Are ordinarily many blemishes in our Holiest Actions ▪ spots on our cleanest Garment, often formality Eateth up the life of Duties,
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and presenteth a Body without a Soul in it: You sit down to pray out of custome, morning and evening:
and presents a Body without a Soul in it: You fit down to pray out of custom, morning and evening:
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And if there were no more to prove it, this may suffice:
And if there were no more to prove it, this may suffice:
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When pray you but at such times? You have an ordinar, and goeth no• by it, no advantage is taken of Providence, no nec•ssity constraineth when occasion offereth;
When pray you but At such times? You have an ordinary, and Goes no• by it, no advantage is taken of Providence, no nec•ssity constrains when occasion Offereth;
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and so it is like the worlds appointed houres.
and so it is like the world's appointed hours.
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How great deadnesse and indisposition creepeth in, so that it is the ordinary complaint, yea, all prayers filled with it, scarcely any room for other petitions,
How great deadness and indisposition creeps in, so that it is the ordinary complaint, yea, all Prayers filled with it, scarcely any room for other petitions,
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because of the want of frame for prayer it self:
Because of the want of frame for prayer it self:
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The word is heard as a discourse, and on whom hath it operation to stirr up Affections, either of joy or of trembling? Christians, you come not to hear God speak,
The word is herd as a discourse, and on whom hath it operation to stir up Affections, either of joy or of trembling? Christians, you come not to hear God speak,
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and so you meet with empty Ordinances, God is not in them. How often do crooked and sinister ends creep in, and byass the Spirit;
and so you meet with empty Ordinances, God is not in them. How often do crooked and sinister ends creep in, and bias the Spirit;
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Men ask to spend on their lusts, and to satisfy their own ambition; Some would have more Grace to be more Eminent;
Men ask to spend on their Lustiest, and to satisfy their own ambition; some would have more Grace to be more Eminent;
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or to have a more pleasant Life; And this is but the seeking to spend on your lusts.
or to have a more pleasant Life; And this is but the seeking to spend on your Lustiest.
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If Affection run in the Channel of a Duty, it is often muddy, and runneth thorow our Corruptions:
If Affection run in the Channel of a Duty, it is often muddy, and Runneth thorough our Corruptions:
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Liberty in Duties is principled with carnal Affection and Self-love.
Liberty in Duties is principled with carnal Affection and Self-love.
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Will not often the Wind of Applause in company, fill the sails, and make your course swifter and freer, nor when you are alone.
Will not often the Wind of Applause in company, fill the sails, and make your course swifter and freer, nor when you Are alone.
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And often much love to a part•cular, maketh more in seeking it.
And often much love to a part•cular, makes more in seeking it.
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And that which is a Moth to eat up and consume all our Duties, is conceit and self confidence in going about them,
And that which is a Moth to eat up and consume all our Duties, is conceit and self confidence in going about them,
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and attributing to our self after them.
and attributing to our self After them.
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It is but very rare, that any man both Acteth from Jesus Christ as the principle,
It is but very rare, that any man both Acts from jesus christ as the principle,
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and also putteth over his work on Christ singly as the end.
and also putteth over his work on christ singly as the end.
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Alas too often do men draw out of Christs Fulnesse and raise up their own glory upon it,
Alas too often do men draw out of Christ Fullness and raise up their own glory upon it,
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and adorn themselves with the spoyls of his honour;
and adorn themselves with the spoils of his honour;
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For we use to pray from a habit of it, and go to as men acquainted with it,
For we use to pray from a habit of it, and go to as men acquainted with it,
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and when we get any satisfaction to our own minds, O how doth the Soul return on it self,
and when we get any satisfaction to our own minds, Oh how does the Soul return on it self,
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and goeth not forward as it goeth;
and Goes not forward as it Goes;
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It is so well pleased with it self, when it getteth liberty to approach, that it doth not put all over on Jesus,
It is so well pleased with it self, when it gets liberty to approach, that it does not put all over on jesus,
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and take shame to it self.
and take shame to it self.
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As long as there is a body of Death within, holinesse cannot be pure and unmixed;
As long as there is a body of Death within, holiness cannot be pure and unmixed;
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Our Duties run thorow a dirty Channel, and cannot choose but contract filth;
Our Duties run thorough a dirty Channel, and cannot choose but contract filth;
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While sin lodgeth under one roof so near Grace, Grace must be in its exercise marred,
While since lodgeth under one roof so near Grace, Grace must be in its exercise marred,
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and therefore the holy Apostle must cry, Rom. 7. 19. The good that I would, I do not,
and Therefore the holy Apostle must cry, Rom. 7. 19. The good that I would, I do not,
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but the evil which I would not, that I do. but the evil which I would not, that I do.
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And Verse 24. O wretched man that I am, who shall deliver me from the body of this death?
And Verse 24. Oh wretched man that I am, who shall deliver me from the body of this death?
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Secondly, Though there were not such blemishes, and spots in the face of our righteousnesse,
Secondly, Though there were not such blemishes, and spots in the face of our righteousness,
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yet it is here in a state of imperfection, and but in its minority, and so must be filthy in the Lords sight.
yet it is Here in a state of imperfection, and but in its minority, and so must be filthy in the lords sighed.
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It was perfect Hol•nesse according to the perfect Rule of Gods Law, that Adam was to be justified by, according to the Covenant of works, exact obedience, not one wanting,
It was perfect Hol•nesse according to the perfect Rule of God's Law, that Adam was to be justified by, according to the Covenant of works, exact Obedience, not one wanting,
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or else all that can be done, came short of righteousness: One breach bringeth the curse on.
or Else all that can be done, Come short of righteousness: One breach brings the curse on.
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All obedience (if there be a failing in a little) will not bring the blessing on; He that doth all, liveth;
All Obedience (if there be a failing in a little) will not bring the blessing on; He that does all, lives;
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and he that doth not all, is cursed.
and he that does not all, is cursed.
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And therefore Christians, all you do cannot commend your persons to God, for if he examine you by the rule of the Law, O how shor• will the holiest come? Paul and Isaiah dare not come in such a reckoning:
And Therefore Christians, all you do cannot commend your Persons to God, for if he examine you by the Rule of the Law, Oh how shor• will the Holiest come? Paul and Isaiah Dare not come in such a reckoning:
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Neither is all obeyed, nor any in the measure and manner commande•.
Neither is all obeyed, nor any in the measure and manner commande•.
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And therefore, you might cry down all your performances, when you could challenge them with no particular blot, with this, All is short of the command, and infinitly short.
And Therefore, you might cry down all your performances, when you could challenge them with no particular blot, with this, All is short of the command, and infinitely short.
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I have been aiming at holiness so long, I have stretched out my strength, and what have I attained? It may be, I have outstriped equals,
I have been aiming At holiness so long, I have stretched out my strength, and what have I attained? It may be, I have ped equals,
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and there seemeth to be some distance between me and others; Nay, but the command is unspeakably more before me, nor I am before others.
and there seems to be Some distance between me and Others; Nay, but the command is unspeakably more before me, nor I am before Others.
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I have reached but a span of that boundless perfection of holiness;
I have reached but a span of that boundless perfection of holiness;
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It is but a grain weight of the eternal weight of grace, and I must forget it,
It is but a grain weight of the Eternal weight of grace, and I must forget it,
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and stand before God, as if I had Iost mind of duties, appear in his presence,
and stand before God, as if I had Lost mind of duties, appear in his presence,
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as if I had attained nothing; for the length that is before my hand, drowneth up all attainments.
as if I had attained nothing; for the length that is before my hand, drowneth up all attainments.
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Thirdly, Nay, but put the case man were perfect, yet should he not know his soul, but despise his life;
Thirdly, Nay, but put the case man were perfect, yet should he not know his soul, but despise his life;
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The Lord putteth no trust in his servants, and his Angels he chargeth with folly,
The Lord putteth no trust in his Servants, and his Angels he charges with folly,
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and the Heavens are not clean in his sight, how then must man be abominable, that hath his foundation in the dust,
and the Heavens Are not clean in his sighed, how then must man be abominable, that hath his Foundation in the dust,
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and drinketh in iniquity like water? How should God magnifie him? or he be righteous that is born of a woman? Job 25. 4, 6. and 15. 14, 15. and 4. 18, 19. Job was a great length in the sight of his own vileness,and Drinketh in iniquity like water? How should God magnify him? or he be righteous that is born of a woman? Job 25. 4, 6. and 15. 14, 15. and 4. 18, 19. Job was a great length in the sighed of his own vileness,
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and Gods holiness, when he saw this, Though I were perfect, yet I would not know it,
and God's holiness, when he saw this, Though I were perfect, yet I would not know it,
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but despise it, I would not answer him, though I were righteous, Chap. 9. 14, 15, 21. So unspeakably pure and clean is his Holiness, that all created holiness hath a spot in it before his,but despise it, I would not answer him, though I were righteous, Chap. 9. 14, 15, 21. So unspeakably pure and clean is his Holiness, that all created holiness hath a spot in it before his,
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and evanisheth, as the Stars disappear when the Sun riseth, which seem something in the darkness.
and evanisheth, as the Stars disappear when the Sun Riseth, which seem something in the darkness.
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The Angels holiness, the Heavens glory, is nothing to him, before whom the Nations are as nothing, so that it is all the wonder of the world, that ever God stooped so far below himself,
The Angels holiness, the Heavens glory, is nothing to him, before whom the nations Are as nothing, so that it is all the wonder of the world, that ever God stooped so Far below himself,
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even to righteous Adam, as to make such a Covenant with him, to account him righteous in obedience.
even to righteous Adam, as to make such a Covenant with him, to account him righteous in Obedience.
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What is man that thou should magnifie him? When I look to the Heavens, What is man that thou should magnify him? When I look to the Heavens,
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and the Sun, the work of thine hands, Lord, what is man? What is innocent man in his integrity, that thou should magnifie him, to give him a place to stand before thee, magnifie him to be a party-contracter with thy glorious Maj•sty? Psal. 8. 4, 5, 6. But now when this Covenant is broken, it is become impossible to a son of Adam, ever to stand before God in his perfection,and the Sun, the work of thine hands, Lord, what is man? What is innocent man in his integrity, that thou should magnify him, to give him a place to stand before thee, magnify him to be a party-contracter with thy glorious Maj•sty? Psalm 8. 4, 5, 6. But now when this Covenant is broken, it is become impossible to a son of Adam, ever to stand before God in his perfection,
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for how should man be righteous that is born of a woman? Job 14. 15. Since we once sinned,
for how should man be righteous that is born of a woman? Job 14. 15. Since we once sinned,
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how should our righteousness ever come in remembrance? Therefore hath God chosen another way to cover mans wickedness and righteousness both, with his own righteousness, his Sons Divine-humane righteousness, which is so suited in his infinit wisdom for us:
how should our righteousness ever come in remembrance? Therefore hath God chosen Another Way to cover men wickedness and righteousness both, with his own righteousness, his Sons Divine-humane righteousness, which is so suited in his infinite Wisdom for us:
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It is a mans righteousnesse, that it may agree with men, and be a fit garment to cover them;
It is a men righteousness, that it may agree with men, and be a fit garment to cover them;
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It is Gods righteousnesse, that it may be beautiful in Gods eyes, for he seeth his own image in it.
It is God's righteousness, that it may be beautiful in God's eyes, for he sees his own image in it.
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And it is not the cr•ated inherent righteousnesse of Saints glorified, that shall be their upper garment, that shall be their Heaven and glory-suit, (so to speak,) they will not glory in this,
And it is not the cr•ated inherent righteousness of Saints glorified, that shall be their upper garment, that shall be their Heaven and glory-suit, (so to speak,) they will not glory in this,
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but only in the Lambs righteousnesse for evermore. Saint-holinesse must have a covering above, for it cannot cover our nakednesse:
but only in the Lambs righteousness for evermore. Saint-holinesse must have a covering above, for it cannot cover our nakedness:
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And all the songs of them that follow the Lamb, make mention of his righteousnesse, even of his only.
And all the songs of them that follow the Lamb, make mention of his righteousness, even of his only.
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The Lamb is the light and Sun of the City, the Lamb is the Temple of it, in a word, he is all that is beautiful and glorious:
The Lamb is the Light and Sun of the city, the Lamb is the Temple of it, in a word, he is all that is beautiful and glorious:
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Every Saint hath put on the Lord Jesus, and is perfect thorow his comelinesse:
Every Saint hath put on the Lord jesus, and is perfect thorough his comeliness:
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At least, if the holinesse of spirits of just men made perfect, be the glorious habit above;
At least, if the holiness of spirits of just men made perfect, be the glorious habit above;
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yet all the beauty and glory of it is from Christ Jesus whose image it is,
yet all the beauty and glory of it is from christ jesus whose image it is,
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and the Spirit whose work it is. It shall be still true, All our righteousnesse, as ours, is filthy, and all holinesse,
and the Spirit whose work it is. It shall be still true, All our righteousness, as ours, is filthy, and all holiness,
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as it hath a relation to us, cannot please God, it must be spotted before his pure eyes,
as it hath a Relation to us, cannot please God, it must be spotted before his pure eyes,
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but only it is accepted and clean, as it is Christs and the Spirits, as it is his own garment put upon us,
but only it is accepted and clean, as it is Christ and the Spirits, as it is his own garment put upon us,
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and his own comlinesse making us perfect.
and his own comeliness making us perfect.
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It is not so much the inherent cleanness of the Saints robs that maketh them beautiful in his eyes,
It is not so much the inherent cleanness of the Saints robs that makes them beautiful in his eyes,
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as this, That they are washed in the blood of the Lamb, Rev. 7. 14. Now from all this we would speak a word to two sorts of you:
as this, That they Are washed in the blood of the Lamb, Rev. 7. 14. Now from all this we would speak a word to two sorts of you:
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There is one great point of Religion that is the principal and foundation of all other,
There is one great point of Religion that is the principal and Foundation of all other,
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even free Justification by Faith in Jesus, without our own righteousness. And the most part stumble here in the entry:
even free Justification by Faith in jesus, without our own righteousness. And the most part Stumble Here in the entry:
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It is the greatest obstruction of souls coming to Christ Jesus, even the ignorant and blind conceit and fancy that almost every man hath of himself, and his own performances:
It is the greatest obstruction of Souls coming to christ jesus, even the ignorant and blind conceit and fancy that almost every man hath of himself, and his own performances:
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The world will not make many believe the half of the evil of themselves, that is spoken in the Word.
The world will not make many believe the half of the evil of themselves, that is spoken in the Word.
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If you have a general conviction of sinfulnesse and misery, yet you think to help it.
If you have a general conviction of sinfulness and misery, yet you think to help it.
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If you sin, you use to make an amends, run to your prayers, and repentance, to give God a recompence, and satisfie your own Consciences:
If you sin, you use to make an amends, run to your Prayers, and Repentance, to give God a recompense, and satisfy your own Consciences:
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Speak now, is not this the way you think to be saved? I shall do what I can, pray and mourn for sin,
Speak now, is not this the Way you think to be saved? I shall do what I can, pray and mourn for since,
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and what I am not able to do, God must forgive, you will do all you are able,
and what I am not able to do, God must forgive, you will do all you Are able,
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or can, and Gods mercy must come in to supply the want of your righteousness;
or can, and God's mercy must come in to supply the want of your righteousness;
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But this is to put a new piece of cloath in an old garment, to make the rent worse:
But this is to put a new piece of cloth in an old garment, to make the rend Worse:
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Many of you have no other ground of confidence in the world, nothing to answer the challenge of Conscience,
Many of you have no other ground of confidence in the world, nothing to answer the challenge of Conscience,
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or satisfie Justice but this, I repent, I am sorry, I mourn, I shall amend, I resolve never to do the like again.
or satisfy justice but this, I Repent, I am sorry, I mourn, I shall amend, I resolve never to do the like again.
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Now then from this ground we would declare unto you in the Lords Name, you are yet unclean, both in persons and actions unjustified,
Now then from this ground we would declare unto you in the lords Name, you Are yet unclean, both in Persons and actions unjustified,
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because you have no other covering but your own duties and performances:
Because you have no other covering but your own duties and performances:
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And let these be examined, and weighed in the ballance of the Sanctuary, and they will be found light.
And let these be examined, and weighed in the balance of the Sanctuary, and they will be found Light.
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All your righteousnesse (saith the Lord) is filthinesse: You are unclean, you cannot deny, both by birth and education, you have often defiled your selves with sins, you must confesse:All your righteousness (Says the Lord) is filthiness: You Are unclean, you cannot deny, both by birth and education, you have often defiled your selves with Sins, you must confess:
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Now I ask you, How will you cover that uncleannesse and nakednesse? How will you hide it from Gods eyes,
Now I ask you, How will you cover that uncleanness and nakedness? How will you hide it from God's eyes,
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and your own Conscience? You know no way but this, I will pray, I will repent, and amend.
and your own Conscience? You know no Way but this, I will pray, I will Repent, and amend.
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So then you cover your self with prayer, with sorrow and tears, and a resolution of amending, this then is all your covering and ornament, something done by you;
So then you cover your self with prayer, with sorrow and tears, and a resolution of amending, this then is all your covering and ornament, something done by you;
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as many will make the wings of two good works stretch themselves out so far, as to cover and hide a multitude of offences between them.
as many will make the wings of two good works stretch themselves out so Far, as to cover and hide a multitude of offences between them.
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Therefore I declare in the Lord Jesus his Name unto you, whose Conscience must go alongs in the acknowledgment and owning of your case, that you have covered your selves with your own righteousnesse, that you have taken as filthy rags to cover your nakednesse and sin with,
Therefore I declare in the Lord jesus his Name unto you, whose Conscience must go alongs in the acknowledgment and owning of your case, that you have covered your selves with your own righteousness, that you have taken as filthy rags to cover your nakedness and since with,
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as your sins are, and so, you have made an addition to your uncleanness, you are more unclean by your prayers and repentance then before:
as your Sins Are, and so, you have made an addition to your uncleanness, you Are more unclean by your Prayers and Repentance then before:
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And so God is of more pure eyes, then to look graciously on such as you are.
And so God is of more pure eyes, then to look graciously on such as you Are.
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You have gone about to establish your own righteousnesse, and hath not known the righteousnesse of God,
You have gone about to establish your own righteousness, and hath not known the righteousness of God,
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and so you have come short of it;
and so you have come short of it;
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you are yet persons in a state of enmity, God is your Judge, you are rebels:
you Are yet Persons in a state of enmity, God is your Judge, you Are rebels:
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It concerns you much to heed this well, to judge of your own actions and persons as God judgeth of them,
It concerns you much to heed this well, to judge of your own actions and Persons as God Judgeth of them,
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for if God shall judge one way, and you judge another way, you may be far mistaken in the end.
for if God shall judge one Way, and you judge Another Way, you may be Far mistaken in the end.
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If you have so good an opinion of your selves and your duties, that you can plead interest in God for them,
If you have so good an opinion of your selves and your duties, that you can plead Interest in God for them,
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and absolve your selves from such grounds:
and absolve your selves from such grounds:
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And if God have not the same judgement, but rather think as evil of your prayers,
And if God have not the same judgement, but rather think as evil of your Prayers,
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as of your cursing, and abhor the thing that satisfieth you, will it not be dreadful in the end? For his judgement shall stand,
as of your cursing, and abhor the thing that Satisfieth you, will it not be dreadful in the end? For his judgement shall stand,
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and you will succumb in judgement, since you crossed Gods mind.
and you will succumb in judgement, since you crossed God's mind.
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Therefore we would have you solidly drink in this principle of Religion, That man is so unclean,
Therefore we would have you solidly drink in this principle of Religion, That man is so unclean,
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and God so abhorreth him, that whatever he doth, or can do, it cannot make him righteous, that no good action can make him acceptable,
and God so abhorreth him, that whatever he does, or can do, it cannot make him righteous, that no good actium can make him acceptable,
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and take away the uncleanness of the evil actions; and that any sinful action taketh away all the cleanness of the good actions.
and take away the uncleanness of the evil actions; and that any sinful actium Takes away all the cleanness of the good actions.
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Once believe this, If I should sweat out my life in serving God, and never rise off my knees,
Once believe this, If I should sweat out my life in serving God, and never rise off my knees,
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If I should give my body to the fire for the truth, If I should melt away in tears for sin, all this is but filthy raggs,
If I should give my body to the fire for the truth, If I should melt away in tears for since, all this is but filthy rags,
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and I can never be accepted of God for all that, but the matter of my condemnation groweth:
and I can never be accepted of God for all that, but the matter of my condemnation grows:
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If I justifie my self, my own mouth proves me perverse: God needeth no more but my good deeds to condemn me for, in all justice:
If I justify my self, my own Mouth Proves me perverse: God needs no more but my good Deeds to condemn me for, in all Justice:
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And therefore it is a thing impossible, I will never put forth a hand, or open a mouth upon that account any more.
And Therefore it is a thing impossible, I will never put forth a hand, or open a Mouth upon that account any more.
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I will serve God, because it is my duty, but life I will not expect by my service,
I will serve God, Because it is my duty, but life I will not expect by my service,
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when I have done all, it is wholly mercy that I am accepted;
when I have done all, it is wholly mercy that I am accepted;
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my good works shall never come in remembrance, I resolve to be found, not having my own righteousnesse, I will appear among the ungodly sinners,
my good works shall never come in remembrance, I resolve to be found, not having my own righteousness, I will appear among the ungodly Sinners,
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as one that hath no righteousnesse, that I may be justified only by faith in Jesus Christ.
as one that hath no righteousness, that I may be justified only by faith in jesus christ.
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I say, drink in this truth, and let it settle in your hearts, and then we would hear numbers cry, O what shall I do to be saved?
I say, drink in this truth, and let it settle in your hearts, and then we would hear numbers cry, Oh what shall I do to be saved?
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Now as for you who have fled unto Christs righteousnesse only, & have cast away your own as dung and dross,
Now as for you who have fled unto Christ righteousness only, & have cast away your own as dung and dross,
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as filthy raggs, as you have done right in the point of Justification, judge so likewise after it.
as filthy rags, as you have done right in the point of Justification, judge so likewise After it.
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We would exhort you to judge so of your best actions that are the fruits of the Spirit, judge so of them as you have a hand in them.
We would exhort you to judge so of your best actions that Are the fruits of the Spirit, judge so of them as you have a hand in them.
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All our righteousness: Mark, Isaiah a holy Prophet joyneth himself in with the multitude. And the truth is, the more holiness the more humility and self-abasing;All our righteousness: Mark, Isaiah a holy Prophet Joineth himself in with the multitude. And the truth is, the more holiness the more humility and self-abasing;
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for what is holiness, I pray you, but self-denial, the abasing of the creature, and exalting of Christ Jesus.
for what is holiness, I pray you, but self-denial, the abasing of the creature, and exalting of christ jesus.
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This is the Cross that the Saints must all bear, Deny your self, and follow me.
This is the Cross that the Saints must all bear, Deny your self, and follow me.
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Grace doth not swell men above others, it is gifts, such as Knowledge that puffeth up;
Grace does not swell men above Others, it is Gifts, such as Knowledge that Puffeth up;
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Charity or Love puffeth not up.
Charity or Love Puffeth not up.
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Men are naturally high-minded, for pride was the first sin of Adam, and grace cometh to level men, to make the high mountains valleys for Christs Chariot;
Men Are naturally High-minded, for pride was the First since of Adam, and grace comes to level men, to make the high Mountains valleys for Christ Chariot;
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It maketh men stoop low to enter the door of the Kingdome.
It makes men stoop low to enter the door of the Kingdom.
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Therefore if you have attained any measure beyond others, if you would prove it real grace and holinesse, do not exalt your selves above others, be not high minded, come down and sit among the ungodly, among the unclean,
Therefore if you have attained any measure beyond Others, if you would prove it real grace and holiness, do not exalt your selves above Others, be not high minded, come down and fit among the ungodly, among the unclean,
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and let not grace given diminish the low estimation of your self in your self:
and let not grace given diminish the low estimation of your self in your self:
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There is a growing that is but a fancy, and mens conceit, when men grow above Ordinances, above other Christians,
There is a growing that is but a fancy, and men's conceit, when men grow above Ordinances, above other Christians,
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and can see none or few Christians but themselves, such a growth is not real, its but fancy, its but swelling and wind,
and can see none or few Christians but themselves, such a growth is not real, its but fancy, its but swelling and wind,
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and must be pricked to let it out.
and must be pricked to let it out.
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A holy Prophet came in among an unclean people, he did not say, Stand by, I am bolier then thou.
A holy Prophet Come in among an unclean people, he did not say, Stand by, I am bolier then thou.
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Such a man as can find no Christian about him, even though to the judgement of all others, they seek God more then he, such a man hath not real solid grace, his holiness is profane holiness, and proud holiness;
Such a man as can find no Christian about him, even though to the judgement of all Others, they seek God more then he, such a man hath not real solid grace, his holiness is profane holiness, and proud holiness;
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for true holiness is humble holiness, and in honour pr•ferreth others.
for true holiness is humble holiness, and in honour pr•ferreth Others.
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There is a great fault among those who have fled to Christs righteousness in Justification, that they use to come full from duties,
There is a great fault among those who have fled to Christ righteousness in Justification, that they use to come full from duties,
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as a stomach from a honey comb. Oft times we make our liberty and access to God, the ground of our acceptation,
as a stomach from a honey comb. Oft times we make our liberty and access to God, the ground of our acceptation,
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and according to the ebbings and flowings of our inherent righteousness, so doth the faith and confidence of Justification ebb and flow.
and according to the ebbings and flowings of our inherent righteousness, so does the faith and confidence of Justification ebb and flow.
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Christians, this ought not to be. In so doing, you make your own righteousness your righteousness before God:
Christians, this ought not to be. In so doing, you make your own righteousness your righteousness before God:
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for when the unsatisfaction in the point of duty, maketh you question your interest so often, is not the satisfaction of your minds in duties, made the ground of your pleading interest.
for when the unsatisfaction in the point of duty, makes you question your Interest so often, is not the satisfaction of your minds in duties, made the ground of your pleading Interest.
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Give you liberty and access, you can believe any thing, remove it, and you can believe nothing.
Give you liberty and access, you can believe any thing, remove it, and you can believe nothing.
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Certainly this is a sandy foundation, you ought to build nothing on performances, you should be as vile in your own eyes,
Certainly this is a sandy Foundation, you ought to built nothing on performances, you should be as vile in your own eyes,
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and think your nakedness as open, when you come nearest God, when you have most liveliness,
and think your nakedness as open, when you come nearest God, when you have most liveliness,
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as when he hideth his face & duty withereth;
as when he Hideth his face & duty withereth;
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will filthy raggs be your ornament? No Christians, be more acquaint with the unspotted righteousness of the Immaculat Lamb of God,
will filthy rags be your ornament? No Christians, be more acquaint with the unspotted righteousness of the Immaculate Lamb of God,
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and find as great necessity of covering your cleanest duties with it, as your foulest faults,
and find as great necessity of covering your cleanest duties with it, as your Foulest Faults,
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and thus shall you be kept still humble and vile in your own eyes, and have continual imployment for Christ Jesus:
and thus shall you be kept still humble and vile in your own eyes, and have continual employment for christ jesus:
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your best estate should not puff you up, and your worst estate should not cast you down.
your best estate should not puff you up, and your worst estate should not cast you down.
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Therefore be much in the search of the filthiness of your holy actions; This were a spiritual study, a noble discovery to unbowel your duties, to divide them,
Therefore be much in the search of the filthiness of your holy actions; This were a spiritual study, a noble discovery to unbowel your duties, to divide them,
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and give unto God what is Gods, and take unto your selves what is your own:
and give unto God what is God's, and take unto your selves what is your own:
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The discovery of filthiness in them, needeth not hinder his praise; And the discovery of grace in them, needeth not marr your sham•.
The discovery of filthiness in them, needs not hinder his praise; And the discovery of grace in them, needs not mar your sham•.
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God hath most glory when we have most shame, these two grow in just proportion, so much is taken from God, as is given to the creature.
God hath most glory when we have most shame, these two grow in just proportion, so much is taken from God, as is given to the creature.
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Thirdly, we would also press you from this ground to long much to be clothed upon with immortality, to put off the filthy raggs of time,
Thirdly, we would also press you from this ground to long much to be clothed upon with immortality, to put off the filthy rags of time,
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and earth-righteousness, and to be clothed upon with the white robs of the righteousness of the Saints.
and earth-righteousness, and to be clothed upon with the white robs of the righteousness of the Saints.
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As you would dwell near the fountain here, and be still washing your garments, and offering all your sacrifices in him who sanctifieth all,
As you would dwell near the fountain Here, and be still washing your garments, and offering all your Sacrifices in him who Sanctifieth all,
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so would you pant and thirst for this spotless garme•t of glory: Glory is nothing but perfect holiness, holiness washen and made clean in the Lambs blood:
so would you pant and thirst for this spotless garme•t of glory: Glory is nothing but perfect holiness, holiness washen and made clean in the Lambs blood:
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your rags are for the prison and for so journing: when you come to your fathers house, your raiment shall be changed.
your rags Are for the prison and for so journeying: when you come to your Father's house, your raiment shall be changed.
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Therefore Christians, every one of you aspire higher, sit not down in attainments, forget what is behind, and presse forward:
Therefore Christians, every one of you aspire higher, fit not down in attainments, forget what is behind, and press forward:
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let perfect holinesse be in your eye and purpose, sit not behind it: All our time-duties have much filthinesse;
let perfect holiness be in your eye and purpose, fit not behind it: All our time-duties have much filthiness;
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long for the pure stream that waters the City above: Grace is not in its native place, it is corrupted and mixed here:
long for the pure stream that waters the city above: Grace is not in its native place, it is corrupted and mixed Here:
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Heaven is the own Element of it, and there is grace without mixture.
Heaven is the own Element of it, and there is grace without mixture.
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Undervalue all your performances, till you be above, where that which is in part, shall be done away, where no unclean thing entereth.
Undervalue all your performances, till you be above, where that which is in part, shall be done away, where no unclean thing entereth.
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Fourthly, This likewise holdeth out to you a continual necessity of washing.
Fourthly, This likewise holds out to you a continual necessity of washing.
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You must take up house beside the fountain opened in the house of David; and never look on any piece of inherent righteousnesse,
You must take up house beside the fountain opened in the house of David; and never look on any piece of inherent righteousness,
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but see a necessity of dipping it in the Lambs blood.
but see a necessity of dipping it in the Lambs blood.
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And therefore should you pray alwayes in Christs Name, that the prayer which of it self, would be cast as dung on our face, may have a sweet favour from hi• Cover your holinesse with Christs righteousne• and make mention of it only.
And Therefore should you pray always in Christ Name, that the prayer which of it self, would be cast as dung on our face, may have a sweet favour from hi• Cover your holiness with Christ righteousne• and make mention of it only.
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SERMON XVII. Isaiah 64. 6. — And we all do fade us • leaf, and our iniquities,
SERMON XVII. Isaiah 64. 6. — And we all do fade us • leaf, and our iniquities,
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like the wind, have taken us away.
like the wind, have taken us away.
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HEre they joyn the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them,
Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them,
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and subscribeth to the righteousnesse of Gods dealing.
and subscribeth to the righteousness of God's dealing.
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We would say this much in general, First, No body needeth to quarrel God for his dealing he will alwayes be justified when he is judged.
We would say this much in general, First, No body needs to quarrel God for his dealing he will always be justified when he is judged.
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If the Lord deal more sharply with you then with others, you may judge, there is a difference between your condition and theirs,
If the Lord deal more sharply with you then with Others, you may judge, there is a difference between your condition and theirs,
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as well as in the Lords dispensation, even as this people do, vers. 5. 6. It is a strange saying, Lam. 3. 31. The Lord doth not afflict willingly,
as well as in the lords Dispensation, even as this people do, vers. 5. 6. It is a strange saying, Lam. 3. 31. The Lord does not afflict willingly,
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nor grieve the children of men. nor grieve the children of men.
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That is, (as we conceive,) the Lord hath not such pleasure in trampling on men,
That is, (as we conceive,) the Lord hath not such pleasure in trampling on men,
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as he might do on the dust of his feet:
as he might do on the dust of his feet:
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Though he be absolute soveraign Lord of the Creature, and men be but as the dust of his feet,
Though he be absolute sovereign Lord of the Creature, and men be but as the dust of his feet,
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and he may do with his own what he pleaseth, and none ask, What dost thou? Yet the Lord useth not to walk according to his own absoluteness, he hath another ordinary rule whereby he worketh, a rule of justice and equity;
and he may do with his own what he Pleases, and none ask, What dost thou? Yet the Lord uses not to walk according to his own absoluteness, he hath Another ordinary Rule whereby he works, a Rule of Justice and equity;
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especially in the punishing of men;
especially in the punishing of men;
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he useth not to •fflict men for his pleasure, as tyrants use to destroy their people.
he uses not to •fflict men for his pleasure, as Tyrants use to destroy their people.
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The Lord exerceth his soveraignty another way, and if he be absolute and illimited in any thing, it is in shewing mercy o• men:
The Lord exerceth his sovereignty Another Way, and if he be absolute and illimited in any thing, it is in showing mercy o• men:
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But in judgement there may be still some reason gotten for it in the creature beside the will of God;
But in judgement there may be still Some reason got for it in the creature beside the will of God;
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3408
So that (to speak with reverence of his Majesty) stroaks are often drawn out of his hands, he getteth so much provocation ere he strike,
So that (to speak with Reverence of his Majesty) Strokes Are often drawn out of his hands, he gets so much provocation ere he strike,
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and holdeth off so long, threatneth, and giveth warning thus before stroaks, as if it were against his will to lay on,
and holds off so long, threatens, and gives warning thus before Strokes, as if it were against his will to lay on,
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as if his heart wer• broken with us.
as if his heart wer• broken with us.
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Secondly, if men knew themselves and their own sinfulness, they would not challenge God with unrighteousness,
Secondly, if men knew themselves and their own sinfulness, they would not challenge God with unrighteousness,
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but put their mouth i• the dust and keep silence. And it is from thi• ground, that this people do not charge God.
but put their Mouth i• the dust and keep silence. And it is from thi• ground, that this people do not charge God.
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Sin is of such infinit desert and merit, because against infinite Majesty; that God cannot go beyond it in punishment:
since is of such infinite desert and merit, Because against infinite Majesty; that God cannot go beyond it in punishment:
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And therefore Jeremiah when he is wading out of the deep waters of sore temptation and sad discouragement, he pitcheth and casteth Anchor at this solid ground, It is of the Lords mercy that we are not consumed Lam. 3. 22. What do I mean,
And Therefore Jeremiah when he is wading out of the deep waters of soar temptation and sad discouragement, he pitcheth and Cast Anchor At this solid ground, It is of the lords mercy that we Are not consumed Lam. 3. 22. What do I mean,
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thus to charge God, as if he dealt rigorously? No, no, It is his mercy that a remnant is left, our stroaks are not pure justice, our cup is mixed, mercy is the greatest part:
thus to charge God, as if he dealt rigorously? No, no, It is his mercy that a remnant is left, our Strokes Are not pure Justice, our cup is mixed, mercy is the greatest part:
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what ever is behind utter destruction, whatever is below the desert of sin, which is hell and damnation, all this must be reckoned up to mercy That I am yet alive,
what ever is behind utter destruction, whatever is below the desert of since, which is hell and damnation, all this must be reckoned up to mercy That I am yet alive,
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and so may have hope this is mercy, For why should a living man complain, vers.
and so may have hope this is mercy, For why should a living man complain, vers.
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39, That a rod is come to awake • out of security, this is mercy, for we might ha• slept to death.
39, That a rod is come to awake • out of security, this is mercy, for we might ha• slept to death.
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And this wholsome counsel g• Job of his friends to stay his murmuring an grudging at Gods dispensations, Job. 11. 6. Wh• dost thou complain Job? Know but thy sins,
And this wholesome counsel g• Job of his Friends to stay his murmuring an grudging At God's dispensations, Job. 11. 6. Wh• dost thou complain Job? Know but thy Sins,
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an there shall be no room for complaint;
an there shall be no room for complaint;
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look b• unto Gods secrets of wisdom, and his Law, a• see it is double to what you have known, yo• obligation is infinit more then you thoug• upon,
look b• unto God's secrets of Wisdom, and his Law, a• see it is double to what you have known, yo• obligation is infinite more then you thoug• upon,
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and then how great and numberless mu• iniquities be? Know therefore, saith Zoph• God exacteth of thee less then thine iniquiti• deserve, God exacteth not according to Law he craveth not according to the obligation, b• bids write down fifty in his bill of affliction when an hundred are written in our bill of deserving.
and then how great and numberless mu• iniquities be? Know Therefore, Says Zoph• God exacteth of thee less then thine iniquiti• deserve, God exacteth not according to Law he craves not according to the obligation, b• bids write down fifty in his bill of affliction when an hundred Are written in our bill of deserving.
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So then complain not, it is mer• that life is saved.
So then complain not, it is mer• that life is saved.
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Are you men, and livi• men? wonder at this, and wonder not th• you are not wealthy, are not honourable, sein• you are sinners:
are you men, and livi• men? wonder At this, and wonder not th• you Are not wealthy, Are not honourable, sein• you Are Sinners:
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All that came on Jerusale• maketh not Ezra think God out of bound• Chap. 9. 13. As we are less then the least o• Gods mercies,
All that Come on Jerusale• makes not Ezra think God out of bound• Chap. 9. 13. As we Are less then the least o• God's Mercies,
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and all our goodness deserveth none of them, so is the least sin greater then the greatest of all his judgements, and deserveth still more:
and all our Goodness deserveth none of them, so is the least since greater then the greatest of all his Judgments, and deserveth still more:
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Nay, if there were no more but original corruption common to men, and the filthiness that accompanieth mens good actions, ye• is God righteous in punishing severely,
Nay, if there were no more but original corruption Common to men, and the filthiness that accompanieth men's good actions, ye• is God righteous in punishing severely,
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and this people acknowledge it so.
and this people acknowledge it so.
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You use to enquire what sin hath such a man done, when so terrible judgements come on? Nay, enquire no more, he is a sinner,
You use to inquire what since hath such a man done, when so terrible Judgments come on? Nay, inquire no more, he is a sinner,
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and it is mercy, there is not more, and it is strange mercy that it is not so with you also.
and it is mercy, there is not more, and it is strange mercy that it is not so with you also.
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You use to speak foolishly when Gods hand is upon you, I hope I have my punishment here, I hope to suffer here for my sins:
You use to speak foolishly when God's hand is upon you, I hope I have my punishment Here, I hope to suffer Here for my Sins:
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Poor souls, if God make you suffer for sins, it will be another matter, though now your punishment be above your strength and patience,
Poor Souls, if God make you suffer for Sins, it will be Another matter, though now your punishment be above your strength and patience,
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yet it is below your sin: As sin hath all evil in it, so must hell have all punishment in it:
yet it is below your since: As since hath all evil in it, so must hell have all punishment in it:
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The torment of a Gravel, racking with the Stone, and such like, are but play to Hell, these are but drops of that Ocean, that you must drink out,
The torment of a Gravel, racking with the Stone, and such like, Are but play to Hell, these Are but drops of that Ocean, that you must drink out,
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and you shall go out of one Hell into a worse;
and you shall go out of one Hell into a Worse;
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eternity is the measure of its continuance, and the degrees of it self are answerable to its duration.
eternity is the measure of its Continuance, and the Degrees of it self Are answerable to its duration.
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There is much impatience even among Gods children under the rod: you vex and torment your selves, and doth well to be angry.
There is much impatience even among God's children under the rod: you vex and torment your selves, and does well to be angry.
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Any piece of thwarting dispensation, that goeth cross to your humor and inclination, embi•ters your spirit against God,
Any piece of thwarting Dispensation, that Goes cross to your humour and inclination, embi•ters your Spirit against God,
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and maketh you go cross to his providence:
and makes you go cross to his providence:
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How often do your hearts say, Why am I thus? What aileth the Lord at me? But Christians, learn to study your own deservings,
How often do your hearts say, Why am I thus? What aileth the Lord At me? But Christians, Learn to study your own deservings,
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and stop your mouth with that, that you may not speak against Heaven.
and stop your Mouth with that, that you may not speak against Heaven.
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If you knew sin well, you would not wonder at judgements, you would rather wonder that you are out of hell:
If you knew since well, you would not wonder At Judgments, you would rather wonder that you Are out of hell:
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know what right God hath over you, and how li• use he maketh of it against you:
know what right God hath over you, and how li• use he makes of it against you:
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when you •pine at a little, shall it not be righteousness wi• God to exact more,
when you •pine At a little, shall it not be righteousness wi• God to exact more,
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and let you know your d•serving better.
and let you know your d•serving better.
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He that thinketh it rigor in Go to exact fifty, it is justice that God crave • hundred.
He that Thinketh it rigor in Go to exact fifty, it is Justice that God crave • hundred.
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If the Law require fourty stripe and he give but one, will you not rather co•mend and proclaim his clemency, then speak • his cruelty? Wonder that God hath spared • so long.
If the Law require fourty stripe and he give but one, will you not rather co•mend and proclaim his clemency, then speak • his cruelty? Wonder that God hath spared • so long.
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Sin is come to great maturity, as pri• is said to blossome and bud into a rod,
since is come to great maturity, as pri• is said to blossom and bud into a rod,
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so all s• are blossomed and budded into the very harvest that the sickle may be put in.
so all s• Are blossomed and budded into the very harvest that the fickle may be put in.
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If we shou• have Citie, desolate, and our Land consume• if we should take up Jeremiahs lamentation,
If we shou• have city, desolate, and our Land consume• if we should take up Jeremiah's lamentation,
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an our case be made paralel to theirs, we ha• then been punished less then our iniquities deserved.
an our case be made parallel to theirs, we ha• then been punished less then our iniquities deserved.
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There are some godless people so black mouthed, as to speak against Heaven whe• God correcteth them, they follow the counse of Jobs wise, Curse God and die, if God but tou• them a little in that which is dearest unto the• they kick against the pricks, and run hard-head with God.
There Are Some godless people so black mouthed, as to speak against Heaven whe• God Correcteth them, they follow the counse of Jobs wise, Curse God and die, if God but tou• them a little in that which is dearest unto the• they kick against the pricks, and run hardhead with God.
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As we have known some-foolish women when their only child hath been removed, blaspeeme, saying, What can God d• more to me, let him do what he can? O madness and wickedness of men!
As we have known some-foolish women when their only child hath been removed, blaspeeme, saying, What can God d• more to me, let him do what he can? O madness and wickedness of men!
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3454
Cannot God do more, when he casteth them in hell? Thou shalt acknowledge that it is more.
Cannot God do more, when he Cast them in hell? Thou shalt acknowledge that it is more.
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Some have left off to seek God and turned profane because of the Lords correction. But you would know ••at all that is here is but Arles.
some have left off to seek God and turned profane Because of the lords correction. But you would know ••at all that is Here is but Arles.
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3456
If God had done his worst, you might think your selves out of his common, nay, but he hath yet more to do, the full summ is to be payed.
If God had done his worst, you might think your selves out of his Common, nay, but he hath yet more to do, the full sum is to be paid.
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It were therefore wisdome yet to make supplication to thy Judge.
It were Therefore Wisdom yet to make supplication to thy Judge.
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But thirdly, Sins and iniquities have a great influence in the decay of Nations and Persons,
But Thirdly, Sins and iniquities have a great influence in the decay of nations and Persons,
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3459
and change of their outward condition, when it is joyned with the wind of Gods displeasure.
and change of their outward condition, when it is joined with the wind of God's displeasure.
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3460
The calamity of this people is set down in excellent terms, alluding to a tree in the fall of the leaf:
The calamity of this people is Set down in excellent terms, alluding to a tree in the fallen of the leaf:
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We (saith he,) were once in our Land as a green tree busked round about with leaves and fruit:
We (Says he,) were once in our Land as a green tree busked round about with leaves and fruit:
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our Church and State was in a flourishing condition, at least, nothing was wanting to make outward s•lendor and glory, we were immoveable in our own Land,
our Church and State was in a flourishing condition, At least, nothing was wanting to make outward s•lendor and glory, we were immoveable in our own Land,
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3463
as David said in his prosperity, I shall never be moved, so did we dream of eternity in earthly Canaan ▪ But now Lord, we are like a tree in the fall of the leaf:
as David said in his Prosperity, I shall never be moved, so did we dream of eternity in earthly Canaan ▪ But now Lord, we Are like a tree in the fallen of the leaf:
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sin hath obstructed the influence of Heaven, hath drawn away the sap of thy presence from among us,
since hath obstructed the influence of Heaven, hath drawn away the sap of thy presence from among us,
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so that we did fade as a leaf before its fall:
so that we did fade as a leaf before its fallen:
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we were prepared so by our sin• for judgement, visible draughts and prognosticks of it were to be read upon the condition and frame of all spirits and people:
we were prepared so by our sin• for judgement, visible draughts and Prognostics of it were to be read upon the condition and frame of all spirits and people:
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3467
And then did our iniquities raise the storm of thy indignation, and that like a whirle-wind hath blown the withering leaves off the tree, hath driven us out of our own Land, and scattered us among strangers.
And then did our iniquities raise the storm of thy Indignation, and that like a whirlwind hath blown the withering leaves off the tree, hath driven us out of our own Land, and scattered us among Strangers.
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3468
Sin and uncleanness and the filthiness of our righteousness prepared us for the storm, made us light matter that could resist no judgement, made us matter combustible;
since and uncleanness and the filthiness of our righteousness prepared us for the storm, made us Light matter that could resist no judgement, made us matter combustible;
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3469
And then iniquities, and sin rising up to iniquities, •oming to such a degree, hath accomplished the judgement, put fire among us, made us as the Birk in Yule-even.
And then iniquities, and since rising up to iniquities, •oming to such a degree, hath accomplished the judgement, put fire among us, made us as the Birk in Yule-even.
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First, It is familiar in the Scripture, that people in a prosperous condition are compared unto a green tree flourishing, Psal. 37. 35. The wickeds prospeting is like a green Bay tree spreading himself in power, spreading out his arms,
First, It is familiar in the Scripture, that people in a prosperous condition Are compared unto a green tree flourishing, Psalm 37. 35. The wickeds prospeting is like a green Bay tree spreading himself in power, spreading out his arms,
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as it were, over moe Lands to conquer them, over moe people to subject them.
as it were, over more Lands to conquer them, over more people to Subject them.
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And this is often the temptation of the godly, and so doth the Lord himself witness of this people.
And this is often the temptation of the godly, and so does the Lord himself witness of this people.
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Jer. 11. 16. I have called thy name a green Olive tree, fair and of goodly fruit.
Jer. 11. 16. I have called thy name a green Olive tree, fair and of goodly fruit.
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This was once their name, though it be now changed. Now they are called a fading withering tree without both leaves and fruit.
This was once their name, though it be now changed. Now they Are called a fading withering tree without both leaves and fruit.
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Now their place doth not so much as know them, they are removed as in a moment, Psal. 37. 36. And this comparison giveth us to understand something of the nature of humane glory and pomp.
Now their place does not so much as know them, they Are removed as in a moment, Psalm 37. 36. And this comparison gives us to understand something of the nature of humane glory and pomp.
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The fairest and most beautiful excellency in the world, the prosperity of nations and people is but like the glory of a tree in the spring or summer:
The Fairest and most beautiful excellency in the world, the Prosperity of Nations and people is but like the glory of a tree in the spring or summer:
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yea, the Scripture useth to undervalue it more then so, and the voice commandeth to cry, Isa. 40, 6. 7, 8. All flesh is grass, and the goodliness thereof as the flower of the field, the one withereth,
yea, the Scripture uses to undervalue it more then so, and the voice commands to cry, Isaiah 40, 6. 7, 8. All Flesh is grass, and the goodliness thereof as the flower of the field, the one withereth,
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and the other fadeth, because the Spirit of the Lord bloweth upon it. and the other fades, Because the Spirit of the Lord blows upon it.
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A tree hath some stability in it, but the flower of the field is but of a moneth or a weeks standing;
A tree hath Some stability in it, but the flower of the field is but of a Monn or a weeks standing;
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Nay, of one days standing, for in the morning the grass is green, and the Sun scorcheth it ere night,
Nay, of one days standing, for in the morning the grass is green, and the Sun scorcheth it ere night,
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so that one Sun's course shall see it both growing green and fadeing:
so that one Sun's course shall see it both growing green and fading:
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So is the goodliness, the very perfection, the quintessence (so to speak) and the abstract of creatures perfections:
So is the goodliness, the very perfection, the quintessence (so to speak) and the abstract of creatures perfections:
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Outward accommodation in a world is as fading a thing as the flower is, as smoak is, it is so vanishing that it bides but a puft of his breath to blow i• to nothing.
Outward accommodation in a world is as fading a thing as the flower is, as smoke is, it is so vanishing that it bides but a puffed of his breath to blow i• to nothing.
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Job hath a strange expression, Thou looketh upon me, and I am not, Job 7. 8. The Lord needeth no more but stare on the most durable creature,Job hath a strange expression, Thou looks upon me, and I am not, Job 7. 8. The Lord needs no more but stare on the most durable creature,
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and look it not only out of countenance, but also look it into its first nothing, look it out of glory, out of beeing.
and look it not only out of countenance, but also look it into its First nothing, look it out of glory, out of being.
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And therefore you would not trust in these uncertain things, that can take wings and leave you.
And Therefore you would not trust in these uncertain things, that can take wings and leave you.
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When you have accommodation outwardly to your mind, do not build your nest in it:
When you have accommodation outwardly to your mind, do not built your nest in it:
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these leaves of prosperity will not cover you alwayes, there is a time when they will fall.
these leaves of Prosperity will not cover you always, there is a time when they will fallen.
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Nations have their winter and their summer, persons have them likewise, as these must change in nature,
nations have their winter and their summer, Persons have them likewise, as these must change in nature,
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so must they do in their lot. Heaven only is one day, one Spring perpetually blossoming and bringing forth fruit:
so must they do in their lot. Heaven only is one day, one Spring perpetually blossoming and bringing forth fruit:
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There is the Tree of Life that bringeth forth fruit every moneth, that hath both Spring and Harvest all the year over.
There is the Tree of Life that brings forth fruit every Monn, that hath both Spring and Harvest all the year over.
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Christians, sit not down under the green tree of worldly prosperity: If you do, the leaves will come down about you;
Christians, fit not down under the green tree of worldly Prosperity: If you do, the leaves will come down about you;
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The Gourd you trust in, may be eaten up in • night:
The Gourd you trust in, may be eaten up in • night:
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your Winter will come on, so as you shall forget the former days, as if they had never been.
your Winter will come on, so as you shall forget the former days, as if they had never been.
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We desire you to be armed for changes:
We desire you to be armed for changes:
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Are not matters in the Kingdome still going about? All things are subject to revolution and change,
are not matters in the Kingdom still going about? All things Are Subject to revolution and change,
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and every year hath its own Summer and Winter, so hath it pleased the Lord to set the one over against the other, that man might find nothing after him, Eccles. 7. 14. Therefore we would have you cast your accompts so,
and every year hath its own Summer and Winter, so hath it pleased the Lord to Set the one over against the other, that man might find nothing After him, Eccles. 7. 14. Therefore we would have you cast your accounts so,
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as the former dayes of darkness may return, and the Land be covered with mourning cloaths.
as the former days of darkness may return, and the Land be covered with mourning clothes.
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But would you know what is the original of the creatures vanity, what is the moth that eats up the glory and goodliness of creatures enjoyments? Here it is, Sin and iniquities. It was sin that first subjected the Creation to vanity, Rom. 8. 19, 20. This inferior world was to have been a durable house for an immortal soul,
But would you know what is the original of the creatures vanity, what is the moth that eats up the glory and goodliness of creatures enjoyments? Here it is, since and iniquities. It was since that First subjected the Creation to vanity, Rom. 8. 19, 20. This inferior world was to have been a durable house for an immortal soul,
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but sin made man mortal, and the world corruptible:
but since made man Mortal, and the world corruptible:
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And from this proceed all the tempests and disorders that seem to be in the Creation. It is this still:
And from this proceed all the tempests and disorders that seem to be in the Creation. It is this still:
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It is sin that raiseth the storm of the Lords wrath, which bloweth away the withered leaves of mens enjoyments.
It is since that Raiseth the storm of the lords wrath, which blows away the withered leaves of men's enjoyments.
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Sin drieth up all the sap and sweetness of the creature comforts, it maketh the leaves of the tree wither, drives the sap away to the root, hindereth the influence of Gods blessing to come thorow the veins of worldly prosperity:
since drieth up all the sap and sweetness of the creature comforts, it makes the leaves of the tree wither, drives the sap away to the root, hindereth the influence of God's blessing to come thorough the Veins of worldly Prosperity:
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For what is the vertue and sap of Creatures? It is even Gods blessing,
For what is the virtue and sap of Creatures? It is even God's blessing,
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and therefore the bread nourisheth not, but the Word and Command of God, Matth. 3. 4. That is a right unto the Creatures by Jesus Christ,
and Therefore the bred Nourishes not, but the Word and Command of God, Matthew 3. 4. That is a right unto the Creatures by jesus christ,
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when possession of them is entered into by prayer and thanksigiving, for all rightis sanctified by these,
when possession of them is entered into by prayer and thanksigiving, for all rights sanctified by these,
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and it is the iniquities of men, that separateth between God and them, Isa. 59. 2. And when God is separated and divided from enjoyments, they must needs be empty shells and husks, no kernel in them,
and it is the iniquities of men, that separateth between God and them, Isaiah 59. 2. And when God is separated and divided from enjoyments, they must needs be empty shells and husks, no kernel in them,
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for God filleth all in all, is all in all; And remove him, and you have nothing;
for God fills all in all, is all in all; And remove him, and you have nothing;
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your meat and drink is no blessing, your table is a snare, your pleasures and laughter have sadness in them, at least they are like the vanishing blaze of thorns under a pot.
your meat and drink is no blessing, your table is a snare, your pleasures and laughter have sadness in them, At lest they Are like the vanishing blaze of thorns under a pot.
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And therefore when God is angry for sin, mens beauty consumeth as before the moth, Psal. 39. 11. When God beginneth to shew himself terrible,
And Therefore when God is angry for since, men's beauty consumeth as before the moth, Psalm 39. 11. When God begins to show himself terrible,
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because of sin, poor man, though of late spreading his boughs out, yet all falleth,
Because of since, poor man, though of late spreading his boughs out, yet all falls,
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and like Ice melteth as before the Sun, which just now seemed as solid as stone.
and like Ice melts as before the Sun, which just now seemed as solid as stone.
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O but David was sensible of this, and could speak from much experience, Psal. 32. 3, 4. The anger of the Lord did eat him up, and dryed his moisture;
O but David was sensible of this, and could speak from much experience, Psalm 32. 3, 4. The anger of the Lord did eat him up, and dried his moisture;
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It might be read in his countenance, all the world could not content him, all the showres of creatures dropping fatness could not keep sap in him, Gods displeasure scorcheth so,
It might be read in his countenance, all the world could not content him, all the showers of creatures dropping fatness could not keep sap in him, God's displeasure scorcheth so,
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nay, is within him, that no hiding place is to be found in the world, no shadow of a rock among all the Creatures in such a weary Land. Moses and the people knew this well, Psal. 90. 5, 6, 7, 8, 9. The Lords displeasure carried them away,
nay, is within him, that not hiding place is to be found in the world, no shadow of a rock among all the Creatures in such a weary Land. Moses and the people knew this well, Psalm 90. 5, 6, 7, 8, 9. The lords displeasure carried them away,
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as a floud coming down carrieth all headlong with it, it scorched them, and made them wither as grass.
as a flood coming down Carrieth all headlong with it, it scorched them, and made them wither as grass.
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When God setteth iniquities before him, that which is the souls secret, beginneth to imprint it in visible characters on the rod,
When God sets iniquities before him, that which is the Souls secret, begins to imprint it in visible characters on the rod,
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and writeth his sin on his punishment, then no wonder that daye• be spent in vanity and grief,
and Writeth his since on his punishment, then no wonder that daye• be spent in vanity and grief,
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since they are past over in his wrath, Job 13. 25. Then doth a soul loath its dainty meat,
since they Are passed over in his wrath, Job 13. 25. Then does a soul loath its dainty meat,
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and then doth the Ox lowe over his fodder, meat is laid before, and he cannot touch it,
and then does the Ox low over his fodder, meat is laid before, and he cannot touch it,
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because of the terrours of the Almighty;
Because of the terrors of the Almighty;
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And that which before he would not once touch, would not enter in terms of communing with,
And that which before he would not once touch, would not enter in terms of communing with,
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as the Lords threatnings, he must now sit down, and eat them up as his meat;
as the lords threatenings, he must now fit down, and eat them up as his meat;
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how sorrowful soever, Job 6. 5, 6, 7.
how sorrowful soever, Job 6. 5, 6, 7.
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But Secondly, when sin hath prepared a man for judgement, then if iniquity be added to sin, this raiseth the storm,
But Secondly, when since hath prepared a man for judgement, then if iniquity be added to since, this Raiseth the storm,
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and kindleth the fire to consume the combustible matter:
and kindleth the fire to consume the combustible matter:
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when sin hath given many blowes by preparatory corrections at the root of a mans pleasure and credit, it will at length bring on a fatal stroak that shall drive the tree to the ground.
when since hath given many blows by preparatory corrections At the root of a men pleasure and credit, it will At length bring on a fatal stroke that shall drive the tree to the ground.
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There are some preparatory judgements and some consummatory; some withers the leaf, and some bloweth it quite off.
There Are Some preparatory Judgments and Some consummatory; Some withers the leaf, and Some blows it quite off.
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some make men like the Harvest, ripe to put the sickle of judgement into it.
Some make men like the Harvest, ripe to put the fickle of judgement into it.
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The Corrruption of a land, the universality of it, and formality in worshiping of God, ripeneth a land for t•e harvest of judgement, exposeth it to any storm, leaveth it open to the Lords wrath,
The Corrruption of a land, the universality of it, and formality in worshipping of God, ripeneth a land for t•e harvest of judgement, exposeth it to any storm, Leaveth it open to the lords wrath,
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so that there is nothing to hold his hand and keep off the stroak.
so that there is nothing to hold his hand and keep off the stroke.
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But when the wind ariseth, and iniquities have made it tempestuous, then who may stand, it will sweep away Nations and people as a flood and make their place not to know them,
But when the wind arises, and iniquities have made it tempestuous, then who may stand, it will sweep away nations and people as a flood and make their place not to know them,
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so that there shall be neither leaf nor branch left.
so that there shall be neither leaf nor branch left.
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There is often a great calm with great provocations, and iniquities cry, Peace, peace. But when once the cry of it is gone up to heaven,
There is often a great Cam with great provocations, and iniquities cry, Peace, peace. But when once the cry of it is gone up to heaven,
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and hath engaged Gods anger against a people or person, then it raiseth a whilr-wind that taketh all away.
and hath engaged God's anger against a people or person, then it Raiseth a whilr-wind that Takes all away.
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Now all this belongeth to you, we told you the acknowledgement of sin was yours already,
Now all this belongeth to you, we told you the acknowledgement of since was yours already,
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and a wonder it is that the complaint is not ours also:
and a wonder it is that the complaint is not ours also:
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Alwayes this ought to be an admonition and example to us on whom the ends of the world are fallen.
Always this ought to be an admonition and Exampl to us on whom the ends of the world Are fallen.
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Therefore we would declare this unto you, that sin and iniquities have judgment in the taile.
Therefore we would declare this unto you, that since and iniquities have judgement in the tail.
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Now you sit at peace, every one in his own dwelling, and spread forth your branches.
Now you fit At peace, every one in his own Dwelling, and spread forth your branches.
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But is there not much uncleanness among you? We would have you trouble your carnal peace and security, trouble your ease with thoughts of this.
But is there not much uncleanness among you? We would have you trouble your carnal peace and security, trouble your ease with thoughts of this.
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And we have ground to give this warning, because if there were no more but the iniquity of our holy things, the formality of our service, the commonness of Spirit in worship, this might be enough to raise the storm.
And we have ground to give this warning, Because if there were no more but the iniquity of our holy things, the formality of our service, the commonness of Spirit in worship, this might be enough to raise the storm.
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You know not for what reasons to be afraid of judgement, look but on original corruption, look on the defilement of your religious actions,
You know not for what Reasons to be afraid of judgement, look but on original corruption, look on the defilement of your religious actions,
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and then find ground sufficient of fading away.
and then find ground sufficient of fading away.
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Though now you sit still and seem to be so setled, as you would never be moved:
Though now you fit still and seem to be so settled, as you would never be moved:
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you dream of an eternity here, you cleave in your hearts to your houses and lands:
you dream of an eternity Here, you cleave in your hearts to your houses and Lands:
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you stick as fast to the world, and will not part with it, as a leaf to a tree:
you stick as fast to the world, and will not part with it, as a leaf to a tree:
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yet behold, the wind of the Lord may arise, that shall drive you away, take your soul from these things and then whose shall they be? If you will not fear temporal judgements,
yet behold, the wind of the Lord may arise, that shall drive you away, take your soul from these things and then whose shall they be? If you will not Fear temporal Judgments,
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yet I pray you fear eternal, fear hell.
yet I pray you Fear Eternal, Fear hell.
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May not the Lord shake you off this tree of time, and take you out of the land of the living, to receive your portion.
May not the Lord shake you off this tree of time, and take you out of the land of the living, to receive your portion.
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There is not only an universal deadness of spirit on the land, but a prophane spirit, Iniquities, abominable sins abound.
There is not only an universal deadness of Spirit on the land, but a profane Spirit, Iniquities, abominable Sins abound.
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Every Congregation is overgrown with scandals; and for you, None may more justly complain:
Every Congregation is overgrown with scandals; and for you, None may more justly complain:
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we are all unclean, sin is not in corners, but men declare their sin as Sodom, sin is come to the Maturity, Defection and Apostacy is the temper of all Spirits,
we Are all unclean, since is not in corners, but men declare their since as Sodom, since is come to the Maturity, Defection and Apostasy is the temper of all Spirits,
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and above all the general contempt and slighting of this glorious gospel, is the iniquity of Scotland, so that we wonder that the withered leaves yet stick to, that the storm is not yet raised, and we blown away.
and above all the general contempt and slighting of this glorious gospel, is the iniquity of Scotland, so that we wonder that the withered leaves yet stick to, that the storm is not yet raised, and we blown away.
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Now you are like stones, your hearts as Adamants and cannot be moved with his threatnings, the voice of the Lords word doth not once move you:
Now you Are like stones, your hearts as Adamants and cannot be moved with his threatenings, the voice of the lords word does not once move you:
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you sin and are not afraid;
you sin and Are not afraid;
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Nay, but when Gods anger shall joyn with iniquity, and the voice of his rod and displeasure roar, this shall make the mountains to tremble, the rocks to move,
Nay, but when God's anger shall join with iniquity, and the voice of his rod and displeasure roar, this shall make the Mountains to tremble, the Rocks to move,
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and how much more shall it drive away a leaf.
and how much more shall it drive away a leaf.
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You seem now mountains, but when God shall plead, you shall be like the chaff driven too and fro.
You seem now Mountains, but when God shall plead, you shall be like the chaff driven too and from.
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O how easy a matter shall it be to God to blow a man out of his dwelling place:
O how easy a matter shall it be to God to blow a man out of his Dwelling place:
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sin hath prepared you for it, he needeth no more but blow by his Spirit, or look upon you, and you will not be.
since hath prepared you for it, he needs no more but blow by his Spirit, or look upon you, and you will not be.
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You who now are lofty and proud, and maintain your self against the word, when you come to reckon with God,
You who now Are lofty and proud, and maintain your self against the word, when you come to reckon with God,
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and he entereth in judgement, you shall not stand: you will consume as before the moth:
and he entereth in judgement, you shall not stand: you will consume as before the moth:
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your hearts will fail you, Who may abide the day of his coming? It will be so terrible,
your hearts will fail you, Who may abide the day of his coming? It will be so terrible,
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and so much the more terrible, that you never dreamed of it.
and so much the more terrible, that you never dreamed of it.
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If the example of this people will not move you, do but cast your eyes on Ireland, who all do fade as a leaf,
If the Exampl of this people will not move you, do but cast your eyes on Ireland, who all do fade as a leaf,
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and their iniquities have taken them away out of their own Land. Shall not the seeing of the eye,
and their iniquities have taken them away out of their own Land. Shall not the seeing of the eye,
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nor the hearing of the ear teach you? What security do you promise to your selves? Have not we sinned as much as they? Were not they his people as we? Certainly since God waiteth longer on you, the stroak must be the greater: provoked patience must turn fury.
nor the hearing of the ear teach you? What security do you promise to your selves? Have not we sinned as much as they? Were not they his people as we? Certainly since God waits longer on you, the stroke must be the greater: provoked patience must turn fury.
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If you would then prevent this peoples complaint, go about such a serious acknowledgement of your sins, search your wayes and turn again to the Lord.
If you would then prevent this peoples complaint, go about such a serious acknowledgement of your Sins, search your ways and turn again to the Lord.
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And let not every man sit down in a general notion of sin, but unbowel it until you see uncleanness, go up to the fountain head, Original corruption, go down to all the streams,
And let not every man fit down in a general notion of since, but unbowel it until you see uncleanness, go up to the fountain head, Original corruption, go down to all the streams,
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even the iniquity of holy things:
even the iniquity of holy things:
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let every man be particular in the search of his own provocations personal, and every one be publick in the general sins of the Land, that you may confesse out of knowledge and sense, we are all unclean, &c.
let every man be particular in the search of his own provocations personal, and every one be public in the general Sins of the Land, that you may confess out of knowledge and sense, we Are all unclean, etc.
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SERMON XVIII.
SERMON XVIII.
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Isai. 64. 7. And there is none that calleth upon thy Name, that stirreth up himself to take hold of thee, &c. THey go on in the Confession of their sins:
Isaiah 64. 7. And there is none that calls upon thy Name, that stirs up himself to take hold of thee, etc. THey go on in the Confessi of their Sins:
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Many a man hath soon done with that: A general notion of sin, is the highest advancement in repentance that many attain to.
Many a man hath soon done with that: A general notion of since, is the highest advancement in Repentance that many attain to.
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You may see here, Sin and Judgement mixed in thorow other in their complaint:
You may see Here, since and Judgement mixed in thorough other in their complaint:
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They do not so fix their eyes upon their desolat estate of captivity, as to forget their provocations.
They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations.
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Many a man would spend more affection, and be more pathetick in the expression of his misery when it is pungent,
Many a man would spend more affection, and be more pathetic in the expression of his misery when it is pungent,
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nor he can do when he speaketh of his sins.
nor he can do when he speaks of his Sins.
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We would observe from the nature of this confession something to be a patern of your repentance. And it is this.
We would observe from the nature of this Confessi something to be a pattern of your Repentance. And it is this.
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When the spirit convinceth, and men are serious in repentance, then the soul is more searching, more universal, more particular in acknowledgement of sins.
When the Spirit Convinces, and men Are serious in Repentance, then the soul is more searching, more universal, more particular in acknowledgement of Sins.
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3582
These are characters of the Spirits work.
These Are characters of the Spirits work.
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First, The Spirit discovereth unto men, not only sin but the loathsomeness of sin, its hainous nature,
First, The Spirit Discovereth unto men, not only sin but the loathsomeness of since, its heinous nature,
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how offensive it is to Gods holy eye;
how offensive it is to God's holy eye;
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Many of you know abundance of evil deeds, and call them sins, but you have never taken up sins ugly face, never seen it in the glasse of the holy Law, uncleannesse it self,
Many of you know abundance of evil Deeds, and call them Sins, but you have never taken up Sins ugly face, never seen it in the glass of the holy Law, uncleanness it self,
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because you do not abhore your selves; poor and low thoughts of God maketh mean and shallow thoughts of sin.
Because you do not abhor your selves; poor and low thoughts of God makes mean and shallow thoughts of since.
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You would be as Job vile ch. 40. 4. And abhore your selves in dust and ashes, ch. 42. 6. As Gods holiness grew great in your eyes, Sins uncleanness would grow proportionably Is. 6. 3. 5. And here your repentance halteth in the very entry.
You would be as Job vile changed. 40. 4. And abhor your selves in dust and Ashes, changed. 42. 6. As God's holiness grew great in your eyes, Sins uncleanness would grow proportionably Is. 6. 3. 5. And Here your Repentance halteth in the very entry.
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But Secondly, The Spirit discovereth not only the uncleanness of mens natures, and leadeth them up to original corruption,
But Secondly, The Spirit Discovereth not only the uncleanness of men's nature's, and leads them up to original corruption,
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but the Spirit also leadeth men alongs all the streams, not only these that break out,
but the Spirit also leads men alongs all the streams, not only these that break out,
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but those who go under ground, and have a more secret and subtil conveyance:
but those who go under ground, and have a more secret and subtle conveyance:
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It concludeth not only open breaches of the command under filthiness, but also all a mans own righteousness,
It Concludeth not only open Breaches of the command under filthiness, but also all a men own righteousness,
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though never so refined, it concludeth it also a defiled garment, so that the Soul can look no where but see sin,
though never so refined, it Concludeth it also a defiled garment, so that the Soul can look no where but see since,
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and uncleanness in its ornaments and duties.
and uncleanness in its Ornament and duties.
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3594
And thus it appeareth before God without such a covering, openeth up its Soul, hideth not sin with the covering of duties,
And thus it appears before God without such a covering, Openeth up its Soul, Hideth not since with the covering of duties,
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but seeth a necessity of another covering for all.
but sees a necessity of Another covering for all.
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Now therefore let the most part of you conclude that you have never yet gotteh your eyes open to see sin or confesse it,
Now Therefore let the most part of you conclude that you have never yet gotteh your eyes open to see since or confess it,
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because when you sit down to compt your sins, there are many things that you call not sin, you use not to reckon your praying and repentance among sins:
Because when you fit down to count your Sins, there Are many things that you call not since, you use not to reckon your praying and Repentance among Sins:
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Nay, because you have so much confidence in your repentance and confession, you have never repented:
Nay, Because you have so much confidence in your Repentance and Confessi, you have never repented:
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you must see a necessity of a covering of Christs righteousness above all;
you must see a necessity of a covering of Christ righteousness above all;
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Faith in Jesus must cover repentance and it self both, with the glorious object of it.
Faith in jesus must cover Repentance and it self both, with the glorious Object of it.
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But alas how soon are many at an end of confession; some particular grosse actions may come in remembrance, but no more.
But alas how soon Are many At an end of Confessi; Some particular gross actions may come in remembrance, but no more.
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Sum up al your confessions, they have never yet pitched on the thousand part of your guiltiness, no not in kinds, let be in number.
Sum up all your confessions, they have never yet pitched on the thousand part of your guiltiness, no not in Kinds, let be in number.
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But thirdly, The Spirit convinceth spiritually and particularly both, it convinceth of Spiritual sins, as we said last, of the iniquity of holy things,
But Thirdly, The Spirit Convinces spiritually and particularly both, it Convinces of Spiritual Sins, as we said last, of the iniquity of holy things,
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and especially of the most substantial duties faith and prayer.
and especially of the most substantial duties faith and prayer.
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John 16. 8, 9. there are not many of you have come this length to see your want of prayer.John 16. 8, 9. there Are not many of you have come this length to see your want of prayer.
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No, your own words do witness against you, for you use to say, I pray day and night, I believe in God with all my heart.
No, your own words do witness against you, for you use to say, I pray day and night, I believe in God with all my heart.
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Now therefore out of your own mouth shall you be condemned, when the spirit convinceth you of Sin, you will see no faith, no prayer at the first opening of the eyes.
Now Therefore out of your own Mouth shall you be condemned, when the Spirit Convinces you of since, you will see no faith, no prayer At the First opening of the eyes.
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But I add, there is no true confession but it is particular, the Spirit useth not to be wilder mens spirits in a general notion only,
But I add, there is no true Confessi but it is particular, the Spirit uses not to be wilder men's spirits in a general notion only,
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and a wild field of unknown sins: And such are many of your convictions:
and a wild field of unknown Sins: And such Are many of your convictions:
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You mourn for sin (as you say) and yet you cannot condescend on a particular that burdeneth your conscience;
You mourn for since (as you say) and yet you cannot condescend on a particular that burdeneth your conscience;
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you grant you have many sins, but sit down to compt them, and there is a short compt of them,
you grant you have many Sins, but fit down to count them, and there is a short count of them,
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Now do you not reflect back upon former humiliations in publick, and former acknowledgements of sins in private? do you not yet return upon your own hearts to lay home this sad challenge.
Now do you not reflect back upon former humiliations in public, and former acknowledgements of Sins in private? do you not yet return upon your own hearts to lay home this sad challenge.
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I have never repented, I do not yet repent:
I have never repented, I do not yet Repent:
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must not all your solemn approaches be iniquity, and abomination, while your souls are not afflicted for sin,
must not all your solemn Approaches be iniquity, and abomination, while your Souls Are not afflicted for since,
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while you can see so few sins &c. The fasting dayes of Scotland will be numbered in the roll of greatest provocations,
while you can see so few Sins etc. The fasting days of Scotland will be numbered in the roll of greatest provocations,
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because there is no real and spiritual conviction of sin among us: Custom now hath taken away the solemnity, and there remaineth nothing but the very name.
Because there is no real and spiritual conviction of since among us: Custom now hath taken away the solemnity, and there remains nothing but the very name.
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Is this the fast that the Lord chooseth? No, believe it, this shall add to your provocation,
Is this the fast that the Lord chooses? No, believe it, this shall add to your provocation,
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and rather hasten lingering judgement, then keep it off, we would beseech you this day, pray for pardon of former abused fasts.
and rather hasten lingering judgement, then keep it off, we would beseech you this day, pray for pardon of former abused fasts.
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If you had no more to mourn for, this might spend the day and our spirits both,
If you had no more to mourn for, this might spend the day and our spirits both,
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and exhaust all our present supplications, even the wall of partition that stands between God and Scotland, which all our former solemn humiliations hath built up, a great deal higher then other sins could reach.
and exhaust all our present supplications, even the wall of partition that Stands between God and Scotland, which all our former solemn humiliations hath built up, a great deal higher then other Sins could reach.
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There is none that calleth upon thy Name, ] Did not this people make many prayers, Isai. 1. 15. before the captivity? And did they not cry, which noteth some fervency in it? And fast a little before it in Jeremiahs time, Chap. 11. 11. and 14. 12. in the time of it, Ezek. 8. 18. Mic. 3. 4. Zech 7. 3. How then is it that the Prophet now on the watch-tower looking round about him to take up the peoples condition,There is none that calls upon thy Name, ] Did not this people make many Prayers, Isaiah 1. 15. before the captivity? And did they not cry, which notes Some fervency in it? And fast a little before it in Jeremiah's time, Chap. 11. 11. and 14. 12. in the time of it, Ezekiel 8. 18. Mic. 3. 4. Zechariah 7. 3. How then is it that the Prophet now on the watchtower looking round about him to take up the peoples condition,
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and being led by the Spirit so far as to the case of the captives in Babel, can find no prayer, no calling? And was not Daniel so too, Dan. 9. 13. Lo,
and being led by the Spirit so Far as to the case of the captives in Babel, can find no prayer, no calling? And was not daniel so too, Dan. 9. 13. Lo,
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then here is the construction that the Spirit of God putteth on many prayers and fastings in a Land, There is none calleth on thy Name;
then Here is the construction that the Spirit of God putteth on many Prayers and Fastings in a Land, There is none calls on thy Name;
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there is none that prayeth faithfully and fervently, few to count upon that prayeth any.
there is none that Prayeth faithfully and fervently, few to count upon that Prayeth any.
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It may be there are many publick prayers, but who prayeth in secret, and mourneth to God alone? There are many prayers,
It may be there Are many public Prayers, but who Prayeth in secret, and Mourneth to God alone? There Are many Prayers,
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but the inscription is, To the unknown God, to a nameless God, your praying is not a calling on his Name as a known God and revealed in the Word.
but the inscription is, To the unknown God, to a nameless God, your praying is not a calling on his Name as a known God and revealed in the Word.
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This then we would say unto you, that there may be many prayers in your account ▪ and none in Gods. There are many prayers of men that God counteth no more of,
This then we would say unto you, that there may be many Prayers in your account ▪ and none in God's There Are many Prayers of men that God counteth no more of,
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then the howling of a dog.
then the howling of a dog.
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First, The cry of mens practices is often louder then their prayers, and goeth up to Heaven, that the cry of prayer cannot be heard.
First, The cry of men's practices is often Louder then their Prayers, and Goes up to Heaven, that the cry of prayer cannot be herd.
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When mens conversation is flat contrary to their supplications, supplication is no calling on his Name, but charming rather.
When men's Conversation is flat contrary to their supplications, supplication is no calling on his Name, but charming rather.
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Sodoms abominations had a cry up to God, Gen. 18. 21. So Ahels blood had a cry for vengeance, which Cains prayers could not out-cry.Sodom's abominations had a cry up to God, Gen. 18. 21. So Ahels blood had a cry for vengeance, which Cains Prayers could not outcry.
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Thus the Lord would not hear many prayers Isa. 1. 15. because hands and practices were polluted:
Thus the Lord would not hear many Prayers Isaiah 1. 15. Because hands and practices were polluted:
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you that know no worship of God, but in such a solemn duty;
you that know no worship of God, but in such a solemn duty;
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your religion is summed up and confined, within the limits of Temple-worship, Family exercise and prayer;
your Religion is summed up and confined, within the Limits of Temple worship, Family exercise and prayer;
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Certainly the rest of your conversation must speak more: God will not heat but such as worship him and do his will.
Certainly the rest of your Conversation must speak more: God will not heat but such as worship him and do his will.
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Joh. 4. 31. Your prayer is a dark parable, if your conversation expone it not.John 4. 31. Your prayer is a dark parable, if your Conversation expone it not.
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This I speak for this end, to put many of you out of your false ground of Confidence:
This I speak for this end, to put many of you out of your false ground of Confidence:
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you have nothing but your prayers to trust unto, And for your conversation, you never go about it effectually to reform it but goeth on in that which you pray against:
you have nothing but your Prayers to trust unto, And for your Conversation, you never go about it effectually to reform it but Goes on in that which you pray against:
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we declare unto you the truth your prayers are Abomination Pro. 28. 9. The wicked may have prayers,
we declare unto you the truth your Prayers Are Abomination Pro 28. 9. The wicked may have Prayers,
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And therefore think not to please God and flatter him with your mouths, when your conversation is rebellion:
And Therefore think not to please God and flatter him with your mouths, when your Conversation is rebellion:
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since you hear not him in his commands, God will not hear you in your petitions Pro. 1. 24. 28. You stopped your ear at his reproof, God will stop his ear at your request.
since you hear not him in his commands, God will not hear you in your petitions Pro 1. 24. 28. You stopped your ear At his reproof, God will stop his ear At your request.
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If you will go to heaven by your own righteousness, I pray you, follow more after it, make the garment more to cover your nakedness:
If you will go to heaven by your own righteousness, I pray you, follow more After it, make the garment more to cover your nakedness:
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the skirt of a duty is not sufficient.
the skirt of a duty is not sufficient.
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Secondly, When iniquity is regarded in the heart, (and idols set up in Gods place,) God will not own such a worship,
Secondly, When iniquity is regarded in the heart, (and Idols Set up in God's place,) God will not own such a worship,
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but sendeth a man to the Idols he serveth Psa. 66. 18. Ezek. 14. 3. 4. Do you not often pray to God against a corruption,
but sends a man to the Idols he serves Psa. 66. 18. Ezekiel 14. 3. 4. Do you not often pray to God against a corruption,
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when your heart cleaveth unto it, and what your mouth saith, your heart contradicteth? Light and Conscience often extort a confession of beloved sins,
when your heart cleaveth unto it, and what your Mouth Says, your heart Contradicteth? Light and Conscience often extort a Confessi of Beloved Sins,
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while the temper of the heart hath this language, Lord grant not my request.
while the temper of the heart hath this language, Lord grant not my request.
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And therefore if there be a prayer for pardon of guilt, yet there is no through resolution to quite the sin;
And Therefore if there be a prayer for pardon of guilt, yet there is no through resolution to quite the since;
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And as long •• a soul is not resolved to quite the sin, there can be no ingenuous confession of it,
And as long •• a soul is not resolved to quite the since, there can be no ingenuous Confessi of it,
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and no prayer for removing the guilt can be heard, You cannot imploy Christ in his office of Mediatorship as a Priest to interceed and offer sacrifice for sin,
and no prayer for removing the guilt can be herd, You cannot employ christ in his office of Mediatorship as a Priest to intercede and offer sacrifice for since,
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unlesse you as sincerely imploy him as a sanctifier and Redeemer.
unless you as sincerely employ him as a sanctifier and Redeemer.
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And therefore prayer that separateth Christs offices, and calleth not on whole Christ calleth not on his name,
And Therefore prayer that separateth Christ Offices, and calls not on Whole christ calls not on his name,
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for his name is Lord Jesus Christ. How can the Lord be inquired of by such a one who cometh to mock him, puteth up an Idol in the heart,
for his name is Lord jesus christ. How can the Lord be inquired of by such a one who comes to mock him, putteth up an Idol in the heart,
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and yet prayeth against it, or some other sin, while he is not resolved to quite it.
and yet Prayeth against it, or Some other since, while he is not resolved to quite it.
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Shall God be resolute to help, when we are no• earnest in seeking it. No wonder God answer you according to the Idol:
Shall God be resolute to help, when we Are no• earnest in seeking it. No wonder God answer you according to the Idol:
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No wonder you be given up to serve Idols, and your sin grow upon you as a plague for your hypocrisy,
No wonder you be given up to serve Idols, and your since grow upon you as a plague for your hypocrisy,
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when you ingadge your heart too much to any creature and comes to pray and inquire of the Lord in your necessity, shall it not be righteousness with him, to send you to your God when thou cryest let thy companies deliver thee, Isa. 57. 13. O man cry unto thy bosome idol,
when you engage your heart too much to any creature and comes to pray and inquire of the Lord in your necessity, shall it not be righteousness with him, to send you to your God when thou Christ let thy companies deliver thee, Isaiah 57. 13. O man cry unto thy bosom idol,
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and let it help thee, since thou trustest to it and spendeth thy heart on it, Deut. 32. 37, 38. Where is the God that drunk the Wine of your offerings,
and let it help thee, since thou trustest to it and spendeth thy heart on it, Deuteronomy 32. 37, 38. Where is the God that drunk the Wine of your offerings,
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and eat the fat of your sacrifices? where is the creature that you have made your heart an altar to, to send up the flames of your choicest thoughts and affections to it? let this rise up,and eat the fat of your Sacrifices? where is the creature that you have made your heart an altar to, to send up the flames of your Choicest thoughts and affections to it? let this rise up,
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and help you now, saith the Lord.
and help you now, Says the Lord.
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Therefore we exhort you, if you would have your prayers a delight, be upright in the thing you seek,
Therefore we exhort you, if you would have your Prayers a delight, be upright in the thing you seek,
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and see that you intertain no known sin, give it no heart allowance. Thirdly, There are many prayers not heard, not known, because the mouth outcryeth the heart.
and see that you entertain no known since, give it no heart allowance. Thirdly, There Are many Prayers not herd, not known, Because the Mouth outcryeth the heart.
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It is the sacrifice of the contrite heart that God despiseth not.
It is the sacrifice of the contrite heart that God despises not.
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The prayers of this people were such, Isai. 29. 13. They drew near with the mouth,
The Prayers of this people were such, Isaiah 29. 13. They drew near with the Mouth,
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but the hea•t was far away. but the hea•t was Far away.
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It is worship in spirit and truth that God loveth, Joh 4. 23. Since Prayer is a communion of God with the Creature, a meeting of one with God, and speaking face to face;
It is worship in Spirit and truth that God loves, John 4. 23. Since Prayer is a communion of God with the Creature, a meeting of one with God, and speaking face to face;
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God who is a Spirit and immortal, must have a spirit to meet with, a soul to speak to him.
God who is a Spirit and immortal, must have a Spirit to meet with, a soul to speak to him.
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Now do you not find your hearts gading abroad even in duty? Is it not most about your Corns and Lands in the time of solemn worship? Therefore God getteth no more but a carcasse to keep communion with;
Now do you not find your hearts gading abroad even in duty? Is it not most about your Corns and Lands in the time of solemn worship? Therefore God gets no more but a carcase to keep communion with;
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He may have as much fellowship with the stones of the wall, and timber of the house,
He may have as much fellowship with the stones of the wall, and timber of the house,
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as he can have with your ears and mouths, while you remove your hearts to attend other things.
as he can have with your ears and mouths, while you remove your hearts to attend other things.
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And I would say more, if your mind be present, yet your heart is gone, sometimes,
And I would say more, if your mind be present, yet your heart is gone, sometime,
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yea often, both are gone abroad: Sometimes the mind and thought stayeth, but the affection and heart is not with it,
yea often, both Are gone abroad: Sometime the mind and Thought stays, but the affection and heart is not with it,
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and so the minds residence is not constant:
and so the minds residence is not constant:
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Your thought may come in as a wayfaring man, but tarrieth not all night, dwelleth not.
Your Thought may come in as a wayfaring man, but tarrieth not all night, dwells not.
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Now speak to it, even Christians, may not your Prayers often have a contrary interpretation to what they pretend? You pray so coldrifely and formally,
Now speak to it, even Christians, may not your Prayers often have a contrary Interpretation to what they pretend? You pray so coldrifely and formally,
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as God will interpret, you have no mind to it: we ask as we seemed indifferent whether our petition be granted or not.
as God will interpret, you have no mind to it: we ask as we seemed indifferent whither our petition be granted or not.
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Should the Lord be affected with your petitions, when you your selves are not affected much? Should his bowels of zeal sound within him,
Should the Lord be affected with your petitions, when you your selves Are not affected much? Should his bowels of zeal found within him,
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when yours are silent? It is fervent prayer availeth much, Isai. 5. 16. A heart sent out with the petition,
when yours Are silent? It is fervent prayer availeth much, Isaiah 5. 16. A heart sent out with the petition,
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and gone up to Heaven, cannot but bring back an answer.
and gone up to Heaven, cannot but bring back an answer.
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If Prayer carry not the seal of the heart and soul in it, God cannot own it,
If Prayer carry not the seal of the heart and soul in it, God cannot own it,
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or send it back with his seal of acceptation.
or send it back with his seal of acceptation.
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Fourthly, Many Prayers are not calling on Gods Name: And no wonder that when people pray,
Fourthly, Many Prayers Are not calling on God's Name: And no wonder that when people pray,
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yet the Spirit say, None calleth on thy Name, for Prayer is made, as to an unknown God,
yet the Spirit say, None calls on thy Name, for Prayer is made, as to an unknown God,
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and God is not taken up according to his Name, which are his glorious Attributes, whereby he manifesteth himself in his Word.
and God is not taken up according to his Name, which Are his glorious Attributes, whereby he manifesteth himself in his Word.
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To call on Gods Name, is so to pray to God, as to take him up, as he hath revealed himself.
To call on God's Name, is so to pray to God, as to take him up, as he hath revealed himself.
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And what is the Lords Name? Hear himself speak to Moses, Exod. 33. 19. and 34. 6, 7. The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity,
And what is the lords Name? Hear himself speak to Moses, Exod 33. 19. and 34. 6, 7. The Lord, the Lord God, merciful and gracious, long-suffering and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity,
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and transgression, and sin, and that will by no means clear the guilty. and Transgression, and since, and that will by no means clear the guilty.
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Now to call on this Name, is for the soul in Prayer, to have a suitable stamp on it:
Now to call on this Name, is for the soul in Prayer, to have a suitable stamp on it:
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every Attribute of God taking deep impression in the heart. And so Gods Name to be written on the very petitions:
every Attribute of God taking deep impression in the heart. And so God's Name to be written on the very petitions:
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And shortly, we may say, the Spirit should have the impression of Gods greatnesse and Majesty, of his goodnesse and mercy, of his terriblenesse and justice.
And shortly, we may say, the Spirit should have the impression of God's greatness and Majesty, of his Goodness and mercy, of his terribleness and Justice.
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This is the order that God proclaimeth his Name into.
This is the order that God proclaims his Name into.
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In the entry the supplicant should behold the glorious Soveraignty and infinite distance between God and the Creature, that he may have the stamp of reverence and abasement upon his spirit,
In the entry the supplicant should behold the glorious Sovereignty and infinite distance between God and the Creature, that he may have the stamp of Reverence and abasement upon his Spirit,
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and may speak out of the dust, as it becometh the dust of the ballance and footstool to do to him, who sitteth on the circle of the Heaven as his Throne.
and may speak out of the dust, as it Becometh the dust of the balance and footstool to do to him, who Sitteth on the circle of the Heaven as his Throne.
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And this I must say, there is little Religion and Godlinesse among us, because every man is ignorant of God.
And this I must say, there is little Religion and Godliness among us, Because every man is ignorant of God.
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Even Gods children do more study themselves, and their condition, then Gods greatnesse and absolutenesse.
Even God's children do more study themselves, and their condition, then God's greatness and absoluteness.
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Who searches Gods infinitnesse in his Word and Works till he behold a wonder, and be drowned in a mystery? O but the Saints of old did take up God at a greater distance from the Creatures, they waded far into this boundlesse Ocean of Gods Majesty, till they were over head and ears,
Who Searches God's infiniteness in his Word and Works till he behold a wonder, and be drowned in a mystery? O but the Saints of old did take up God At a greater distance from the Creatures, they waded Far into this boundless Ocean of God's Majesty, till they were over head and ears,
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and wer• forced to cry out, Who can find out the Almighty to perfection? All these are but parts of him, his back-parts.
and wer• forced to cry out, Who can find out the Almighty to perfection? All these Are but parts of him, his Back parts.
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There is more real Divinity and knowledge of God in one of Jobs friends discourses, one of Davids prayer•,
There is more real Divinity and knowledge of God in one of Jobs Friends discourses, one of Davids prayer•,
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then now in twenty Sermons of gracious men, or many prayers or conferences of Saints.
then now in twenty Sermons of gracious men, or many Prayers or conferences of Saints.
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But withal you must study his goodnesse and mercy, and this maketh up the most part of his Name;
But withal you must study his Goodness and mercy, and this makes up the most part of his Name;
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The definition of God hath most of this, so that it may be said truly, that mercy is his delight, mercy as it were, swelleth over the rest:
The definition of God hath most of this, so that it may be said truly, that mercy is his delight, mercy as it were, Swells over the rest:
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God were not accessible, unlesse mercy did temper it. Behold then greatnesse to humble, and goodness to make bold, that you may have accesse.
God were not accessible, unless mercy did temper it. Behold then greatness to humble, and Goodness to make bold, that you may have access.
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As greatness should leave the stamp of reverence on your petitions, so should mercy and goodnesse imprint them with faith and confidence;
As greatness should leave the stamp of Reverence on your petitions, so should mercy and Goodness imprint them with faith and confidence;
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And that the rather because as Christ is said to be the Fathers Face, and t• image of his Person, 2 Cor. 4. 6. and Heb. 1. • So may he be called the Fathers Name,
And that the rather Because as christ is said to be the Father's Face, and t• image of his Person, 2 Cor. 4. 6. and Hebrew 1. • So may he be called the Father's Name,
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and • doth God himself call him, Exod. 23. 20, 21. T• Angel that went before them in the wilderness, w•• voice they ought to obey, his Name is in him, a• this Angel is Christ Jesus, Acts 7. 37, 38. • then Christ Jesus is Gods Name:
and • does God himself call him, Exod 23. 20, 21. T• Angel that went before them in the Wilderness, w•• voice they ought to obey, his Name is in him, a• this Angel is christ jesus, Acts 7. 37, 38. • then christ jesus is God's Name:
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God as • revealeth himself in the Word, is God in Ch• reconciling the world unto himself, 2 Cor. 5. • And therefore Christians, you ought to pr• alwayes in Christs Name,
God as • Revealeth himself in the Word, is God in Ch• reconciling the world unto himself, 2 Cor. 5. • And Therefore Christians, you ought to pr• always in Christ Name,
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and this is to call • his Name.
and this is to call • his Name.
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Not only encourage your selves • come to God, because of a Mediator, beca• he is God in Christ,
Not only encourage your selves • come to God, Because of a Mediator, beca• he is God in christ,
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but also offer up all yo• prayers in Jesus his Name, that his Name ca•led on them may sanctifie them, otherwise yo• affection at prayers cannot be acceptable • God,
but also offer up all yo• Prayers in jesus his Name, that his Name ca•led on them may sanctify them, otherwise yo• affection At Prayers cannot be acceptable • God,
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for he loveth nothing but what com• thorow the Son;
for he loves nothing but what com• thorough the Son;
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Prayer must have an evil s•vour, when it is not put in the Golden Cens• that this Angel hath to off•r up incense with t• prayers of the Saints.
Prayer must have an evil s•vour, when it is not put in the Golden Cens• that this Angel hath to off•r up incense with t• Prayers of the Saints.
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And likewise you wo• know Gods justice and wrath, that you m• serve in fear and trembling:
And likewise you wo• know God's Justice and wrath, that you m• serve in Fear and trembling:
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And when tre•bling is joyned with the rejoycing of faith, th• is acceptable service. You ought to fear to •fend his holiness, while you are before him.
And when tre•bling is joined with the rejoicing of faith, th• is acceptable service. You ought to Fear to •fend his holiness, while you Are before him.
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L• Gods terribleness have a deep impression • your spirit, both to make sin bitter, and to ma• mercy more sweet.
L• God's terribleness have a deep impression • your Spirit, both to make since bitter, and to ma• mercy more sweet.
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Thus should Prayer asce• with the seal of Gods Attributes, and then is a calling on his Name.
Thus should Prayer asce• with the seal of God's Attributes, and then is a calling on his Name.
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Now is there any c•ling on his Name among us? Who maketh •udy to take up God in his glorious Names? •herefore you call not on a known God, and •nnot name him.
Now is there any c•ling on his Name among us? Who makes •udy to take up God in his glorious Names? •herefore you call not on a known God, and •nnot name him.
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Now all of you take this •le to judge your prayers by. Think you not •at you make many prayers? You both think and say it,
Now all of you take this •le to judge your Prayers by. Think you not •at you make many Prayers? You both think and say it,
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as you use to say, I pray both day •d night.
as you use to say, I pray both day •d night.
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Nay, but count after this rule, and •ere will be found few prayers in Scotland, al•it you reckon up both privat and publick.
Nay, but count After this Rule, and •ere will be found few Prayers in Scotland, al•it you reckon up both private and public.
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•nce scrape out of the compt the prayers of the •ophane and scandalous, whose practice de•eth their prayers;
•nce scrape out of the count the Prayers of the •ophane and scandalous, whose practice de•eth their Prayers;
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And again, blot out the •ayers of mens tongues and mouths when •arts are absent:
And again, blot out the •ayers of men's tongues and mouths when •arts Are absent:
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And again, set aside the •ormal, dwyning, coldrife, indifferent suppli•tions of Saints, and the prayers that carry no •eal of Gods Name and Attributes on them, •rayers made to an unknown God,
And again, Set aside the •ormal, dwyning, coldrife, indifferent suppli•tions of Saints, and the Prayers that carry no •eal of God's Name and Attributes on them, •rayers made to an unknown God,
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And will •ou find many behind? No certainly any of •ou may take up the complaint in behalf of the •and, There is none that calleth on thy Name, or •ew to count upon.
And will •ou find many behind? No Certainly any of •ou may take up the complaint in behalf of the •and, There is none that calls on thy Name, or •ew to count upon.
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You may say so of your •elves if you judge thus, I have almost never •rayed, God hath never heard my voice,
You may say so of your •elves if you judge thus, I have almost never •rayed, God hath never herd my voice,
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and •ou may say so of the Land. This would be a •ell spent day,
and •ou may say so of the Land. This would be a •ell spent day,
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if this were but our exercise, to •nd out the sins of our duties in former humilia•ions:
if this were but our exercise, to •nd out the Sins of our duties in former humilia•ions:
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If the Spirit did so convince you, as to •ot out of the roll of Fasts all the former.
If the Spirit did so convince you, as to •ot out of the roll of Fasts all the former.
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If •ou come this length as to be convinced solidly •at you have never yet prayed and mourned for •.
If •ou come this length as to be convinced solidly •at you have never yet prayed and mourned for •.
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I have lived this long, and been babling •ll this while, I have never once spoken to God, •ut worshipped I knew not what, fancied a God like my self, that would be as soon please• with me,
I have lived this long, and been babbling •ll this while, I have never once spoken to God, •ut worshipped I knew not what, fancied a God like my self, that would be as soon please• with me,
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as I was with my self.
as I was with my self.
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If the Lor• wrought thus on your hearts, to put you •• your own righteousness, you should have mo• advantage in this then in all your Sabbaths an• Fasts hitherto.
If the Lor• wrought thus on your hearts, to put you •• your own righteousness, you should have mo• advantage in this then in all your Sabbaths an• Fasts hitherto.
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Secondly, Although the Lords hand be upo• them, and they fade as a leaf, and are drive• into another Land,
Secondly, Although the lords hand be upo• them, and they fade as a leaf, and Are drive• into Another Land,
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yet none calleth on his Name ▪ This maketh the complaint more lamentabl• and no doubt is looked upon as a dreadful sig• and token of Gods displeasure, and of sor• stroaks.
yet none calls on his Name ▪ This makes the complaint more lamentabl• and no doubt is looked upon as a dreadful sig• and token of God's displeasure, and of sor• Strokes.
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Daniel an eye-witnesse confirmeth th• foretold truth, Chap. 9. 13. All this is come upon us, daniel an eyewitness confirmeth th• foretold truth, Chap. 9. 13. All this is come upon us,
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yet have we not made our prayer to the Lord o• God. yet have we not made our prayer to the Lord o• God.
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Well may the Lord make a supposition and doubt of it, Lev. 26. 40, 41. After so many plagues are come on, seven added to seven,
Well may the Lord make a supposition and doubt of it, Lev. 26. 40, 41. After so many plagues Are come on, seven added to seven,
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and again seven times more, and yet they will not be humbled.
and again seven times more, and yet they will not be humbled.
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And when it is even at the door ne• to utter destruction and consumption, he addeth ▪ If then their uncircumcised hearts be humbled,
And when it is even At the door ne• to utter destruction and consumption, he adds ▪ If then their uncircumcised hearts be humbled,
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and they take with the punishment of sin, &c. We need ask no reason of this,and they take with the punishment of since, etc. We need ask no reason of this,
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for bray a fool in a morte• his folly will not depart from him, Prov. 27. 22:
for bray a fool in a morte• his folly will not depart from him, Curae 27. 22:
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Poor foolish man is a foolish man, folly is born with him, folly is his name, and so is he.
Poor foolish man is a foolish man, folly is born with him, folly is his name, and so is he.
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He hath not so much wisdom as to hear the voice o• the rod, and him that appointeth it.
He hath not so much Wisdom as to hear the voice o• the rod, and him that appoints it.
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3743
Poor Ephraim is an undaunted heifer.
Poor Ephraim is an undaunted heifer.
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Nature is a bullock unaccustomed with the yoke, and so it is chastised more and more, Jer. 31. 18. Man is like a• untamed beast,
Nature is a bullock unaccustomed with the yoke, and so it is chastised more and more, Jer. 31. 18. Man is like a• untamed beast,
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as the horse, or as the mul• Threatnings will not do it, God speaketh once, ye•:
as the horse, or as the mul• Threatenings will not do it, God speaks once, ye•:
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twice, and man perceiveth it not; Job 33. 14. God instructeth by the Word, and men receive no instruction:twice, and man perceives it not; Job 33. 14. God Instructeth by the Word, and men receive no instruction:
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All the warnings to flee from the wrath to come, are as so many tales to make children afraid.
All the Warnings to flee from the wrath to come, Are as so many tales to make children afraid.
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He saith in his heart, I shall have peace, though I walk in the imagination of my own heart.
He Says in his heart, I shall have peace, though I walk in the imagination of my own heart.
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Since therefore he will not incline his ear to the Word, God sendeth his rod to seal the Word,
Since Therefore he will not incline his ear to the Word, God sends his rod to seal the Word,
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and yet men are so wilde that they sight with Gods rods, and will not submit to him:
and yet men Are so wild that they sighed with God's rods, and will not submit to him:
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A yoke must be put on Ephraim, a bridle in mens mouths, Psal. 32. 9. They will put God to more pains then speaking,A yoke must be put on Ephraim, a bridle in men's mouths, Psalm 32. 9. They will put God to more pains then speaking,
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and it shall cost them more pain:
and it shall cost them more pain:
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For he that will not be drawn with the cords of a man, love and intreaties, must be drawn with the cords of a beast,
For he that will not be drawn with the cords of a man, love and entreaties, must be drawn with the cords of a beast,
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and yoked in a heavy yoke.
and yoked in a heavy yoke.
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Yet men are unruly, and the yoke groweth the heavier, and sorer, that they strive to shake it off.
Yet men Are unruly, and the yoke grows the Heavier, and Sorer, that they strive to shake it off.
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An uncircumcised heart cannot be humbled, How can the Leopard change his spots, no more can my people return to me, Jer. 13. 23. It is strange that a people so afflicted, will not take with the punishment of their iniquity,
an uncircumcised heart cannot be humbled, How can the Leopard change his spots, no more can my people return to me, Jer. 13. 23. It is strange that a people so afflicted, will not take with the punishment of their iniquity,
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but will say in their heart, Wherefore come these things upon me? But here it is,
but will say in their heart, Wherefore come these things upon me? But Here it is,
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how can an uncircumcised heart be humbled? God may beat on men with rods as on a dog,
how can an uncircumcised heart be humbled? God may beatrice on men with rods as on a dog,
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but he will run away from him still the more Isai. 9. 13. Nay, it may be, there will be more stirring after God,but he will run away from him still the more Isaiah 9. 13. Nay, it may be, there will be more stirring After God,
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and more awaking by the first stroak of affliction, then when they are continued and multiplied:
and more awaking by the First stroke of affliction, then when they Are continued and multiplied:
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The uncouthness of rods may affect people something but when his hand lyeth on but a little, custome breedeth hardness, a• more and more alienateth spirits from him.
The uncouthness of rods may affect people something but when his hand lies on but a little, custom breeds hardness, a• more and more alienateth spirits from him.
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Now we need no more to seal this truth, •• our own experience. I think never peop• might speak more sensibly of it.
Now we need no more to seal this truth, •• our own experience. I think never peop• might speak more sensibly of it.
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It hath be• the manner of the Lords dealing with us, to • fair means to gain us, to threaten before he la• on, to give a proclamation before his stroak• And yet it hath been our manner from o• youth up to harden our selves against him, an• go on in our own way.
It hath be• the manner of the lords dealing with us, to • fair means to gain us, to threaten before he la• on, to give a proclamation before his stroak• And yet it hath been our manner from o• youth up to harden our selves against him, an• go on in our own Way.
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Therefore hath th• Lord after long patience laid on sad stroaks, an• smitten us, yet have we not turned to him. • may be when the chastisement was fresh a• green, some poured out a prayer, and in trouble visited God, Isai. 26. 18. but the body of the La• hath not known him that smote them,
Therefore hath th• Lord After long patience laid on sad Strokes, an• smitten us, yet have we not turned to him. • may be when the chastisement was fresh a• green, Some poured out a prayer, and in trouble visited God, Isaiah 26. 18. but the body of the La• hath not known him that smote them,
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and n•ver ran into their hiding place, but the tempt•tion of the time like a flood hath carried them aw• with it.
and n•ver ran into their hiding place, but the tempt•tion of the time like a flood hath carried them aw• with it.
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And for the Lords children, how so• doth the custome of a rod, eat out the sense • it,
And for the lords children, how so• does the custom of a rod, eat out the sense • it,
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and prayer doth not grow proportionably • the Lords rods.
and prayer does not grow proportionably • the lords rods.
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The Lord hath expected th• some might stand in the gap and interceed, yet f• or none called on his Name.
The Lord hath expected th• Some might stand in the gap and intercede, yet f• or none called on his Name.
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3769
General correction of the Land have made general apostacy fro• God, not a turning in to God;
General correction of the Land have made general apostasy fro• God, not a turning in to God;
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So that we ma• say, we never entered a furnace, but we hav• come out with more dross, contracted dross i• the fire.
So that we ma• say, we never entered a furnace, but we hav• come out with more dross, contracted dross i• the fire.
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3771
Mens zeal and tenderness hath bee• burnt up, reprobate silver may God call us:
Mens zeal and tenderness hath bee• burned up, Reprobate silver may God call us:
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We have had so much experience of the unprofitableness of former afflictions, that we kno• not what the Lord shall do with us.
We have had so much experience of the unprofitableness of former afflictions, that we kno• not what the Lord shall do with us.
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We thin• it may be the Lords complaint of Scotland, Why should you be afflicted any more? you will revolt more and more, Isai. 1. 5. What needeth another ro•? You are now all secure, it is true, because you are not stricken;
We thin• it may be the lords complaint of Scotland, Why should you be afflicted any more? you will revolt more and more, Isaiah 1. 5. What needs Another ro•? You Are now all secure, it is true, Because you Are not stricken;
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Nay, but what needeth a rod? for it cannot awake you, all the fruit of it would be not to purge away sin, but to increase it:
Nay, but what needs a rod? for it cannot awake you, all the fruit of it would be not to purge away since, but to increase it:
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General judgements will prove general tentations, and will alienate you more from me, and make you curse God and the Covenant.
General Judgments will prove general tentations, and will alienate you more from me, and make you curse God and the Covenant.
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And indeed the truth is, we know not, what outward Dispensation can fall on that can affect this generation;
And indeed the truth is, we know not, what outward Dispensation can fallen on that can affect this generation;
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We know not what the Lord can have behind, that can work on us:
We know not what the Lord can have behind, that can work on us:
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Judgement hath had as much terror, Mercies as much sweetness, and as much of God in the one and the other,
Judgement hath had as much terror, mercies as much sweetness, and as much of God in the one and the other,
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as readily hath been since the beginning of the world. Only this we know, all things are possible to him, which are impossible to us;
as readily hath been since the beginning of the world. Only this we know, all things Are possible to him, which Are impossible to us;
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3780
And if the Spirit work to sanctifie the Rod, a more gentle Rod shall work more effectually;
And if the Spirit work to sanctify the Rod, a more gentle Rod shall work more effectually;
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his Word shall do as much as his Rod. The case we are now into, is just this;
his Word shall do as much as his Rod. The case we Are now into, is just this;
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None calleth on thee. It is a terrible one, whither our condition be good or bad outwardly, our peace hath put us asleep,None calls on thee. It is a terrible one, whither our condition be good or bad outwardly, our peace hath put us asleep,
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3783
and the Word cannot put men to prayers:
and the Word cannot put men to Prayers:
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3784
Now the Lord hath begun to threaten, as you have been still in fear of new troubles,
Now the Lord hath begun to threaten, as you have been still in Fear of new Troubles,
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and a revolution of affairs again, yet I challenge your own Consciences and appeal to them, whom hath the Word prevailed with, to put to prayer? Whom hath the rumour of approaching trouble, put to their prayers? Whose spirit hath been affected with Go• f•ouning on the Land? And this yet more a• gravateth your laziness;
and a revolution of affairs again, yet I challenge your own Consciences and appeal to them, whom hath the Word prevailed with, to put to prayer? Whom hath the rumour of approaching trouble, put to their Prayers? Whose Spirit hath been affected with Go• f•ouning on the Land? And this yet more a• gravateth your laziness;
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In the time that Go• doth shew terrible things to his people in Irela• giveth them a cup of wormwood,
In the time that Go• does show terrible things to his people in Irela• gives them a cup of wormwood,
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and to drink • wine of astonishment: and to drink • wine of astonishment:
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Are not you yet at e•• when your brethren and fellow saints are sca•tered among you as strangers? yet your hea• bleed not.
are not you yet At e•• when your brothers and fellow Saints Are sca•tered among you as Strangers? yet your hea• bleed not.
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Well, behold the end of it, you case is a sad prognostick of the Lords hideing hi• Face and consuming us.
Well, behold the end of it, you case is a sad prognostic of the lords hiding hi• Face and consuming us.
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Nay, it is a sure token that his Face is hid already.
Nay, it is a sure token that his Face is hid already.
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When J• friends would aggravate his misery, they sum• it up in this, thou restrainest prayer from God.
When J• Friends would aggravate his misery, they sum• it up in this, thou restrainest prayer from God.
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3792
I• is more wrath to be kept from much praying nor to be scattered from your own house Therefore,
I• is more wrath to be kept from much praying nor to be scattered from your own house Therefore,
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if you would have the cloud of God• anger that covereth the Land with blackne• go over you,
if you would have the cloud of God• anger that Covereth the Land with blackne• go over you,
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and pour out it self on others, you would prevent the Rod, hearken to th• Word and stirr up your selves to much praye• that you may be called his remembrancers? O• how long shall prayer be banished this Kingdom? The Lords controversie must be grea• with us,
and pour out it self on Others, you would prevent the Rod, harken to th• Word and stir up your selves to much praye• that you may be called his remembrancers? O• how long shall prayer be banished this Kingdom? The lords controversy must be grea• with us,
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for since the days of our first love, ther• hath been great decay of the spirit of prayer The Children of God should be so much in it as they might be one with it.
for since the days of our First love, ther• hath been great decay of the Spirit of prayer The Children of God should be so much in it as they might be one with it.
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David was so much in prayer, as he in a manner defined himself by it, Psal. 109. 4. I gave my self unto prayer. David was so much in prayer, as he in a manner defined himself by it, Psalm 109. 4. I gave my self unto prayer.
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In the original, there is no more, but, • prayer. I was all prayer. It was my Work, my Element, my Affection, my Action.
In the original, there is no more, but, • prayer. I was all prayer. It was my Work, my Element, my Affection, my Actium.
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Nay, to speak the truth, it is the decay of prayer that hath made all this defection in the Land. Would you know the original of many a publick mans Apostacy and backsliding in the cause of God, what maketh them so soon forget their solemn ingagements,
Nay, to speak the truth, it is the decay of prayer that hath made all this defection in the Land. Would you know the original of many a public men Apostasy and backsliding in the cause of God, what makes them so soon forget their solemn engagements,
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and grow particular, seeking their own things, untender in seeking the things of God? Would you trace back the Desertion up to the Fountain head? Then come and see.
and grow particular, seeking their own things, untender in seeking the things of God? Would you trace back the Desertion up to the Fountain head? Then come and see.
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Look upon such a mans walking with God in private, such a mans praying, and you shall find matters have been first wrong there.
Look upon such a men walking with God in private, such a men praying, and you shall find matters have been First wrong there.
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Alienation and estrangement from God himself in immediat Duties, and secret approaches, hath made m•ns Affections cooll to his interest in publick Duties.
Alienation and estrangement from God himself in immediate Duties, and secret Approaches, hath made m•ns Affections cool to his Interest in public Duties.
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And believe it, the reason why so few great men, or none are so cordial, constant and through in Gods Matters, is this, they pray not in secret;
And believe it, the reason why so few great men, or none Are so cordial, constant and through in God's Matters, is this, they pray not in secret;
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They come to Parliament or Council, where publick Matters, concerning the Honour of God, are to be debated,
They come to Parliament or Council, where public Matters, Concerning the Honour of God, Are to be debated,
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as any Stas-man of Venice, would come to the Senate. They have no dependence on God to be guided in these Matters;
as any Stas-man of Venice, would come to the Senate. They have no dependence on God to be guided in these Matters;
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3805
They are much in publick Duties, but little in secret with God.
They Are much in public Duties, but little in secret with God.
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3806
Believe it, any mans private walking with God, shall be read upon his publick carriage, whither he be Minister or Ruler.
Believe it, any men private walking with God, shall be read upon his public carriage, whither he be Minister or Ruler.
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There is yet another thing we would have you consider, to endear this Duty unto you,
There is yet Another thing we would have you Consider, to endear this Duty unto you,
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3808
and bind upon your Consciences, an absolute necessity of being much in it, and it is this.
and bind upon your Consciences, an absolute necessity of being much in it, and it is this.
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3809
Prayer and calling on his Name is often put for all immediat Worship of God, especially, the more substantial and moral part of Service.
Prayer and calling on his Name is often put for all immediate Worship of God, especially, the more substantial and moral part of Service.
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3810
This people was much in Ceremonials, and they made these their righteousness.
This people was much in Ceremonials, and they made these their righteousness.
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Nay, but there was little secret conversing with God, walking humbly with him, loving him, believing in him.
Nay, but there was little secret conversing with God, walking humbly with him, loving him, believing in him.
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Well then, prayer is, as it were, a compend and summ of all Duties. It contains in it, Faith, Love, Repentance, all these should breath out in prayer.
Well then, prayer is, as it were, a compend and sum of all Duties. It contains in it, Faith, Love, Repentance, all these should breath out in prayer.
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3813
In a word, if we say to you, be much in prayer, we have said all,
In a word, if we say to you, be much in prayer, we have said all,
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3814
and it is more then all the rest, because it is a more near and immediat approach to God;
and it is more then all the rest, Because it is a more near and immediate approach to God;
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having more solid Religion in it. If you be lively in this, you are thriving Christians;
having more solid Religion in it. If you be lively in this, you Are thriving Christians;
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if you wither here, all must decay, for prayer sappeth and watereth all othes Duties with the influence of Heaven.
if you wither Here, all must decay, for prayer sappeth and Waters all Oaths Duties with the influence of Heaven.
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3817
That stirreth up himself to take hold on thee ] This expresseth more of their condition under the Rod,That stirs up himself to take hold on thee ] This Expresses more of their condition under the Rod,
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3818
and while God was threatning to depart and leave them, none took so much notice of it,
and while God was threatening to depart and leave them, none took so much notice of it,
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3819
as to awake out of his dream, to take a fast hold of God.
as to awake out of his dream, to take a fast hold of God.
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3820
It was but like the grip a man taketh in his slumbering, that he soon quiteth in his sleep.
It was but like the grip a man Takes in his slumbering, that he soon quiteth in his sleep.
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3821
None awaketh himself, as a bird stirreth up it self with its wings to flight: None do so spread out their sails to meet the wind:
None awakes himself, as a bird stirs up it self with its wings to flight: None do so spread out their sails to meet the wind:
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3822
This importeth a great security and negligence, a careless stupidity.
This imports a great security and negligence, a careless stupidity.
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To take hold, to grip strongly and violently, importeth both Faith acted on God, and Communion with God,
To take hold, to grip strongly and violently, imports both Faith acted on God, and Communion with God,
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3824
so that the sense is, no body careth, whither thou go, there is none that stirreth up himself to take violent hold of thee;
so that the sense is, no body Careth, whither thou go, there is none that stirs up himself to take violent hold of thee;
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3825
Men ly louse in their interest, and indifferent in the one thing necessary, do not strongly grip to it.
Men lie louse in their Interest, and indifferent in the one thing necessary, do not strongly grip to it.
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3826
No body keepeth thee by prayer and intercession, so that there is no diligence added to diligence, there is no stirring up of our selves in security.
No body Keepeth thee by prayer and Intercession, so that there is no diligence added to diligence, there is no stirring up of our selves in security.
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First, when the Lord seemeth to withdraw, and when he is angry, it is our duty, to take hold the more on him,
First, when the Lord seems to withdraw, and when he is angry, it is our duty, to take hold the more on him,
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3828
and not only to act Faith, and call on him by prayer, but to add to ordinary diligence, it should be extraordinary.
and not only to act Faith, and call on him by prayer, but to add to ordinary diligence, it should be extraordinary.
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3829
First then, I say, when the Lord is withdrawing and seemeth angry, we ought not to withdraw from him by unbelief,
First then, I say, when the Lord is withdrawing and seems angry, we ought not to withdraw from him by unbelief,
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3830
but to draw near, and take hold on him.
but to draw near, and take hold on him.
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3831
And the Lord giveth a reason of this himself, Isai. 26. 4 ▪ 5. because fury is not in me.
And the Lord gives a reason of this himself, Isaiah 26. 4 ▪ 5. Because fury is not in me.
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3832
It is but a moments anger, it is not hatred of your persons but sins, it is not fury that hath no discretion in it, to difference between a friend and an enemy:
It is but a moments anger, it is not hatred of your Persons but Sins, it is not fury that hath no discretion in it, to difference between a friend and an enemy:
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3833
It is but at least a fathers anger, that is not for destruction, but correction.
It is but At least a Father's anger, that is not for destruction, but correction.
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The Lord is not implacable, come to him and win him, let bim take hold of me,
The Lord is not implacable, come to him and win him, let bim take hold of me,
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and let him make peace with me, if he will make peace. He is a God whose compassions fail not;and let him make peace with me, if he will make peace. He is a God whose compassions fail not;
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and so he is never so angry, but there is room left for manifestation of Mercy on those that come to him.
and so he is never so angry, but there is room left for manifestation of Mercy on those that come to him.
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Gods anger is not an humor and passion as ours is, he can take the poor Child in his Armes, admit it into his bosome, when outward Dispensations frown.
God's anger is not an humour and passion as ours is, he can take the poor Child in his Arms, admit it into his bosom, when outward Dispensations frown.
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Mens anger is like the sons of Belial, Briers and Thornes that none may come near to,
Mens anger is like the Sons of Belial, Briers and Thorns that none may come near to,
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lest they be hurt, but God angry is accessible, because his anger is still tempered and mixed with Clemency and Mercy,
lest they be hurt, but God angry is accessible, Because his anger is still tempered and mixed with Clemency and Mercy,
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and that mixture of Mercy is so great, and so predominant in all his Dispensations here, that they being rightly understood, might rather invite to come,
and that mixture of Mercy is so great, and so predominant in all his Dispensations Here, that they being rightly understood, might rather invite to come,
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then scarre from it, there is more Mercy to welcome, then Anger to drive away.
then scar from it, there is more Mercy to welcome, then Anger to drive away.
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Secondly, Look upon the very end and purpose of Gods hiding himself, and withdrawing, it is this;
Secondly, Look upon the very end and purpose of God's hiding himself, and withdrawing, it is this;
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that we may come and seek him early, Hos. 5. 15 When God is angry, Mercy and Compassion principleth it,
that we may come and seek him early, Hos. 5. 15 When God is angry, Mercy and Compassion principleth it,
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for anger is sent out to bring in wanderers: His anger is not humor, but resolute and deliberate, walketh upon good grounds.
for anger is sent out to bring in wanderers: His anger is not humour, but resolute and deliberate, walks upon good grounds.
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Because David in his prosperity missed not God.
Because David in his Prosperity missed not God.
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When all things went according to his minde, then he let God go where he will.
When all things went according to his mind, then he let God go where he will.
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Therefore, the Lord in mercy must hide his own Heart with a frowning countenance, and cover himself with a Cloud, that David may be troubled,
Therefore, the Lord in mercy must hide his own Heart with a frowning countenance, and cover himself with a Cloud, that David may be troubled,
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and so take hold on God, Psal. 31. 7, 8. Since then, this is Gods purpose, that you may come nearer to him,
and so take hold on God, Psalm 31. 7, 8. Since then, this is God's purpose, that you may come nearer to him,
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and since he goeth away that you may pursue, certainly, he will never so run away as you may not find him out,
and since he Goes away that you may pursue, Certainly, he will never so run away as you may not find him out,
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nor will he run further, nor he strengtheneth thee to pursue him; Thus, Ps. 63. 8. God was flying, and David pursuing;
nor will he run further, nor he strengtheneth thee to pursue him; Thus, Ps. 63. 8. God was flying, and David pursuing;
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Nay, but the flyer giveth leggs to the pursuer, he upholdeth him, as it were against himself.
Nay, but the flyer gives legs to the pursuer, he upholds him, as it were against himself.
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So did the Angel strengthen Jacob to overcome himself.
So did the Angel strengthen Jacob to overcome himself.
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Now shall it not be pleasant to God, that you lay hold on him as your own,
Now shall it not be pleasant to God, that you lay hold on him as your own,
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even when he seemeth to be cloathed with vengeance, seing he changeth his outward Countenance for this very end, he seemeth to go, that you may hold,
even when he seems to be clothed with vengeance, sing he changes his outward Countenance for this very end, he seems to go, that you may hold,
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because when you think he stayeth, you hold not, as the Child, while the nurse is near, will look about it,
Because when you think he stays, you hold not, as the Child, while the nurse is near, will look about it,
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and take hold of any thing, but when she withdraweth, the Child cleaveth the faster to her.
and take hold of any thing, but when she withdraweth, the Child cleaveth the faster to her.
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But Secondly, we ought to stirre up our selves more now, then any other time: Times of Gods withdrawing, calleth for extraordinary and doubled approaches.
But Secondly, we ought to stir up our selves more now, then any other time: Times of God's withdrawing, calls for extraordinary and doubled Approaches.
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So Hab. 5. 15. they will seek me early. And therefore the Lords Children in Scripture, have made great advantage of such Dispensations.
So Hab. 5. 15. they will seek me early. And Therefore the lords Children in Scripture, have made great advantage of such Dispensations.
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The truth is, as long as we are well dealt with, security creepeth on, and Religion is but in a decaying condition:
The truth is, as long as we Are well dealt with, security creeps on, and Religion is but in a decaying condition:
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Duties are done through our sleep: We are not as men awaking and knowing what we do, and whither we go.
Duties Are done through our sleep: We Are not as men awaking and knowing what we do, and whither we go.
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But when the Lord beginneth to trouble us, and hides his Face, then it is a time to awake out of sleep, before all be gone:
But when the Lord begins to trouble us, and hides his Face, then it is a time to awake out of sleep, before all be gone:
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And there ought to be first, more diligence in Duties and approaching to God; because your case furnisheth more matter of supplication;
And there ought to be First, more diligence in Duties and approaching to God; Because your case furnisheth more matter of supplication;
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And as matter of supplication groweth, prayer should grow. If necessity grow, and the cry be not according to necessity, it is ominous.
And as matter of supplication grows, prayer should grow. If necessity grow, and the cry be not according to necessity, it is ominous.
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And therefore David useth to make his cry go up according to his trouble.
And Therefore David uses to make his cry go up according to his trouble.
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In a prosperous Condition, though every thing might call a tender hearted loving Christian to some nearness to God;
In a prosperous Condition, though every thing might call a tender hearted loving Christian to Some nearness to God;
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yet ordinarly, if necessity presse not, prayer languisheth, and groweth formal. Sense of need putteth an edge on supplication, wheras prosperity blunteth it.
yet ordinarily, if necessity press not, prayer Languishes, and grows formal. Sense of need putteth an edge on supplication, whereas Prosperity blunteth it.
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The heart missing nothing, cannot go above sublunary things;
The heart missing nothing, cannot go above sublunary things;
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but let it not have its will here, and the need of Heaven will be the greater.
but let it not have its will Here, and the need of Heaven will be the greater.
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Now I say, if you sit so many calls, both from a Command, and from your own necessities, you do so much the more sin.
Now I say, if you fit so many calls, both from a Command, and from your own necessities, you do so much the more since.
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Affliction will make even a hypocrite seek him, and pour out • prayer and visit him, Psal. 78. And Isai. 26. And if you do not take advantage of all these pressures, you must be so much the more guilty:Affliction will make even a hypocrite seek him, and pour out • prayer and visit him, Psalm 78. And Isaiah 26. And if you do not take advantage of all these pressures, you must be so much the more guilty:
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And therefore, God as it were, wondereth at their obstinacy, They return not to him that smiteth them:
And Therefore, God as it were, wondereth At their obstinacy, They return not to him that smites them:
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All this is come upon us, yet have we not prayed.
All this is come upon us, yet have we not prayed.
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And secondly, it is sent for that end, that you may be more serious, and therefore you ought so much the more to awake, to lay hold on him.
And secondly, it is sent for that end, that you may be more serious, and Therefore you ought so much the more to awake, to lay hold on him.
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This is the way the Lord useth with his secure and wandering Children, Psal. 119. 67. For the Lord findeth us often gripping too strongly to a present world;
This is the Way the Lord uses with his secure and wandering Children, Psalm 119. 67. For the Lord finds us often gripping too strongly to a present world;
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and taking it in our armes, as if we were never to part with it: Mens souls cleave to outward accomodations.
and taking it in our arms, as if we were never to part with it: Men's Souls cleave to outward Accommodations.
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Therefore the Lord useth to part us and our idol, that we may take hold of him the faster.
Therefore the Lord uses to part us and our idol, that we may take hold of him the faster.
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It is Union with himself, that is our felicity, and it is that which God most endeavoureth.
It is union with himself, that is our felicity, and it is that which God most endeavoureth.
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When he removeth beloved Jewels, it is because they were a stumbling block, and divorced the Soul from God:
When he Removeth Beloved Jewels, it is Because they were a stumbling block, and divorced the Soul from God:
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When he seemeth to withdraw himself, his going proclaimeth so much, Oh follow or perish.
When he seems to withdraw himself, his going proclaims so much, O follow or perish.
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Thirdly, it is a very dangerous thing, when he withdraweth and you follow not, when he is angry,
Thirdly, it is a very dangerous thing, when he withdraweth and you follow not, when he is angry,
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and you care not, doth not fly in to make peace with him, certainly his anger must wax hotter,
and you care not, does not fly in to make peace with him, Certainly his anger must wax hotter,
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and desertion will become a spiritual plague, Rods must be tempered with much bitterness.
and desertion will become a spiritual plague, Rods must be tempered with much bitterness.
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What mixture of Mercy can be in such a Dispensation, where the fruit of it is to harden.
What mixture of Mercy can be in such a Dispensation, where the fruit of it is to harden.
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But if the Lords hardest dealing wrought you to more nearness and Communion with himself,
But if the lords Hardest dealing wrought you to more nearness and Communion with himself,
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then certainly you have a fair advantage against the present trouble, and you have your Cup mixed.
then Certainly you have a fair advantage against the present trouble, and you have your Cup mixed.
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You shall at length blesse God for such Dispensations, they may be reckoned for good to you.
You shall At length bless God for such Dispensations, they may be reckoned for good to you.
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Next, there ought to be more exercise of Faith, and laying hold on the grounds of Consolation in God, in such a time. 1. For as difficulties grow, Faith should fortify it self against them so much the more.
Next, there ought to be more exercise of Faith, and laying hold on the grounds of Consolation in God, in such a time. 1. For as difficulties grow, Faith should fortify it self against them so much the more.
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The greater the storm be, it should fly the more into the Chalmbers. Faith in the time of a calme day getteth no tryal;
The greater the storm be, it should fly the more into the Chalmbers. Faith in the time of a Cam day gets no trial;
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Faith bulketh much, because it hath not much to do.
Faith bulketh much, Because it hath not much to do.
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But except there be some fresh and new supplies, it cannot hold out in a temptation:
But except there be Some fresh and new supplies, it cannot hold out in a temptation:
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But it is a singular proof of a Noble and Divine Faith, that can lay hold on him,
But it is a singular proof of a Noble and Divine Faith, that can lay hold on him,
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and keep him, when he would go, that can challenge kindness on a miskening Jesus, that can stand on the ground of the Promises,
and keep him, when he would go, that can challenge kindness on a miskening jesus, that can stand on the ground of the Promises,
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3893
when there is not a foot breadth of a Dispensation to build on: While all things go with you, ye have no difficulty to maintain your Faith;
when there is not a foot breadth of a Dispensation to built on: While all things go with you, you have no difficulty to maintain your Faith;
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Nay, but when the Lord seemeth to look angry, then awake and gather strength, take hold on his strength;
Nay, but when the Lord seems to look angry, then awake and gather strength, take hold on his strength;
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3895
Look what is in your Condition, or his Dispensation, what is good or omnious, then take hold on the other hand on him,
Look what is in your Condition, or his Dispensation, what is good or ominous, then take hold on the other hand on him,
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3896
and look what is in him to answer it, and swallow it up:
and look what is in him to answer it, and swallow it up:
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Ye ought to be well acquaint with the grounds of Consolation that are in God, in the worst case,
You ought to be well acquaint with the grounds of Consolation that Are in God, in the worst case,
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and then ye might lay hold on him, though he seemed a consuming fire.
and then you might lay hold on him, though he seemed a consuming fire.
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It is then a time that calleth most for secureing your interest in him, a time when there is no external advantage to beguile you, a time when the only happiness is to be one with God.
It is then a time that calls most for securing your Interest in him, a time when there is no external advantage to beguile you, a time when the only happiness is to be one with God.
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Therefore, the man who in such Calamities and Judgements, is not a waked to put his eternal Estate out of question, he is in a dangerous case:
Therefore, the man who in such Calamities and Judgments, is not a waked to put his Eternal Estate out of question, he is in a dangerous case:
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For do not most part drive over their dayes, and have no assurance of Salvation, they dare not say, either pro, or contra.
For do not most part drive over their days, and have no assurance of Salvation, they Dare not say, either Pro, or contra.
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It may be, and it may not be. And this is the length that the most part come, a negative Peace; No positive Confidence.
It may be, and it may not be. And this is the length that the most part come, a negative Peace; No positive Confidence.
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No clear concluding on sure grounds an Interest. Alwayes ye are most called to this, when God afflicteth the Land, or you:
No clear concluding on sure grounds an Interest. Always you Are most called to this, when God afflicts the Land, or you:
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If ye do not then make Peace, it is most dangerous. 3. The Lord loveth Faith in a difficulty best, it is the singlest and the cleanliest, it is that which most honoureth him,
If you do not then make Peace, it is most dangerous. 3. The Lord loves Faith in a difficulty best, it is the singlest and the cleanliest, it is that which most Honoureth him,
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and glorifieth his Truth and Faithfulnesse, and Sufficiency and Mercy; for then it is most purely Elevated above Creatures, and pitcheth most on God;
and Glorifieth his Truth and Faithfulness, and Sufficiency and Mercy; for then it is most purely Elevated above Creatures, and pitcheth most on God;
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And therefore bringeth men to this, No help for my soul, but thou art my portion. And this commendeth God most; when he is set alone.
And Therefore brings men to this, No help for my soul, but thou art my portion. And this commends God most; when he is Set alone.
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Prosperity bringeth him down among Creatures, and secure Faith, maketh little distinction; But awakening Faith grippeth strongly and singly, puteth God alone:
Prosperity brings him down among Creatures, and secure Faith, makes little distinction; But awakening Faith grippeth strongly and singly, putteth God alone:
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Secondly, Oftentimes, when God is departing, none stirreth up himself to lay hold on him:
Secondly, Oftentimes, when God is departing, none stirs up himself to lay hold on him:
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Although there may be praying and doing of many duties, yet there is nothing beyond ordinary.
Although there may be praying and doing of many duties, yet there is nothing beyond ordinary.
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The varieties and accessions of new grounds of supplications doth neither make greater frequency, nor more fervency.
The varieties and accessions of new grounds of supplications does neither make greater frequency, nor more fervency.
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This our experience may clear unto us both in duties and faith.
This our experience may clear unto us both in duties and faith.
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First, There is very little diligence in seeking of God in the way and means appointed,
First, There is very little diligence in seeking of God in the Way and means appointed,
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even when God seemeth to bid farewel to the Land and go away: No body cometh in as an intercessor.
even when God seems to bid farewell to the Land and go away: No body comes in as an intercessor.
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Men keep on their old way of praying, and never addeth to it, come what like.
Men keep on their old Way of praying, and never adds to it, come what like.
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Who is it that riseth above his ordinary as the Tide of Gods dispensation is? There ought to be such an impression made by the changes of Gods countenance,
Who is it that Riseth above his ordinary as the Tide of God's Dispensation is? There ought to be such an impression made by the changes of God's countenance,
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as might be read on the duties of his people.
as might be read on the duties of his people.
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There should be such a distance between your ordinary and such times, as between a sleeping man and a waking man, that whatever your attainment of access to God be, ye might stir up and go beyond it, according as matters call.
There should be such a distance between your ordinary and such times, as between a sleeping man and a waking man, that whatever your attainment of access to God be, you might stir up and go beyond it, according as matters call.
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Will God count your publick Fasts a performance of this duty? Alas, we fast sleeping,
Will God count your public Fasts a performance of this duty? Alas, we fast sleeping,
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and none stirreth up himself to these things.
and none stirs up himself to these things.
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Is there any difference betwixt your solemn Humiliation and another Sabbath? And is there any difference between a Sabbath and a week day, save the external duty? Is not this palpably our case? Is there any wakening among us? No, security is both the universal disease and complaint;
Is there any difference betwixt your solemn Humiliation and Another Sabbath? And is there any difference between a Sabbath and a Week day, save the external duty? Is not this palpably our case? Is there any wakening among us? No, security is both the universal disease and complaint;
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And it is become an incurable disease, since it became a complaint.
And it is become an incurable disease, since it became a complaint.
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Doth any of you pray more in private then ye used? Or what edge is on your prayers? Alas, the Lord will get good leave to go from us;
Does any of you pray more in private then you used? Or what edge is on your Prayers? Alas, the Lord will get good leave to go from us;
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It feareth me, that we would give Christ a Testimonial to go over Seas. Hold him, hold him.
It fears me, that we would give christ a Testimonial to go over Seas. Hold him, hold him.
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Nay, the multitude would be gladly quite of him, they cannot abide his yoke, his work is a burden, his word is a torment, his discipline is bands and cords;
Nay, the multitude would be gladly quite of him, they cannot abide his yoke, his work is a burden, his word is a torment, his discipline is bans and cords;
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And what heart can ye then have to keep Christ? What violence can ye offer to him to hold him still? All your intreaties may be fair complements,
And what heart can you then have to keep christ? What violence can you offer to him to hold him still? All your entreaties may be fair compliments,
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3926
but they would never rent his garment. Secondly, There is no up-stirring to faith among us, and laying hold on Jesus Christ,
but they would never rend his garment. Secondly, There is no upstirring to faith among us, and laying hold on jesus christ,
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albeit all his dispensations warn us that it is now high time. There are not many who are about this point effectually, to stir up their faith, or to secure their interest.
albeit all his dispensations warn us that it is now high time. There Are not many who Are about this point effectually, to stir up their faith, or to secure their Interest.
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Think ye that conjectures will carry you thorow difficulties. The multitude think they believe much, but any temptation proveth their mistake.
Think you that Conjectures will carry you thorough difficulties. The multitude think they believe much, but any temptation Proves their mistake.
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The most part of Scotland would deny God and his Son Jesus Christ, if they were put to it.
The most part of Scotland would deny God and his Son jesus christ, if they were put to it.
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Alwayes it is a time ye would not ly out from your strong hold faith only uniteth you to Christ,
Always it is a time you would not lie out from your strong hold faith only uniteth you to christ,
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and if ye would be kept in any trial stir up fait•.
and if you would be kept in any trial stir up fait•.
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Thirdly, Prayer and Faith, diligence and laying hold on God must go together, and help one another.
Thirdly, Prayer and Faith, diligence and laying hold on God must go together, and help one Another.
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Not calling on his Name, and not laying hold on him go together, and have influence o•e upon another.
Not calling on his Name, and not laying hold on him go together, and have influence o•e upon Another.
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First, Faith hath influence on Prayer.
First, Faith hath influence on Prayer.
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Laying hold on God in Christ, will make right calling on his Name, it learneth men how to call God, to call him Abba, Father. Faith useth to vent i• self in Prayer;
Laying hold on God in christ, will make right calling on his Name, it learneth men how to call God, to call him Abba, Father. Faith uses to vent i• self in Prayer;
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I say, much consideration of God, and claiming in to him, and to the grounds of confidence in him, must both make Prayer acceptable,
I say, much consideration of God, and claiming in to him, and to the grounds of confidence in him, must both make Prayer acceptable,
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and carry the stamp and impression of Gods Name, or Christ• N•m• o• it, and also make much prayer:
and carry the stamp and impression of God's Name, or Christ• N•m• o• it, and also make much prayer:
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for when a soul hath pitched on God, as its only felicity, and thus made choice of him, it findeth in him all-sufficiency, all things for all things;
for when a soul hath pitched on God, as its only felicity, and thus made choice of him, it finds in him All-sufficiency, all things for all things;
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There is no necessi•y, but it findeth a supply in his fulness for it;
There is no necessi•y, but it finds a supply in his fullness for it;
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And therefore it applyeth a man to the fountain, to draw out of the wells of salvation.
And Therefore it Applieth a man to the fountain, to draw out of the wells of salvation.
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There is nothing can be so sweet and refreshing, as for such a soul to pour out it s•lf every day in him, to talk with him face to face.
There is nothing can be so sweet and refreshing, as for such a soul to pour out it s•lf every day in him, to talk with him face to face.
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Faith ingageth the heart to come to God with all things;
Faith engageth the heart to come to God with all things;
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whereas many difficulties would have been, and the secure or unsettled heart would have gone as many different wayes to help them:
whereas many difficulties would have been, and the secure or unsettled heart would have gone as many different ways to help them:
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Faith laying hold on God, knoweth but one, and bringeth all here.
Faith laying hold on God, Knoweth but one, and brings all Here.
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And therefore access to God is a fruit of it, access unto the grace wherein we stand by faith, And again,
And Therefore access to God is a fruit of it, access unto the grace wherein we stand by faith, And again,
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how can Prayer be acceptable, as long as Faith doth not principle it; It is but like a beasts groaning under a burden.
how can Prayer be acceptable, as long as Faith does not principle it; It is but like a beasts groaning under a burden.
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Laying hold on God himself makes a mans duties acceptable, because he speaks and asks, believing that he shall receive, he trusteth God, and doth not tempt him.
Laying hold on God himself makes a men duties acceptable, Because he speaks and asks, believing that he shall receive, he Trusteth God, and does not tempt him.
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Where lively faith is not intertained, there cannot be much affection, which is the oyl of the wheels.
Where lively faith is not entertained, there cannot be much affection, which is the oil of the wheels.
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3949
There may be in some bitterness of spirit much vehemency, but that is not a pure flame of divine love that burneth upward to him,
There may be in Some bitterness of Spirit much vehemency, but that is not a pure flame of divine love that burns upward to him,
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and it is soon extinguished, and lasteth no longer nor present sense, and then the soul groweth harder,
and it is soon extinguished, and lasteth no longer nor present sense, and then the soul grows harder,
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3951
as iron that had been in the fire. Secondly, when there is not much prayer and calling, faith cannot be strong and violent;
as iron that had been in the fire. Secondly, when there is not much prayer and calling, faith cannot be strong and violent;
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for prayer is even the exercise of faith, if you wear out of that, faith rusteth.
for prayer is even the exercise of faith, if you wear out of that, faith rusteth.
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3953
There may be much quietness with little prayer, but there cannot be much and strong and lively faith;
There may be much quietness with little prayer, but there cannot be much and strong and lively faith;
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3954
for where it getteth not continual imployment it faggs.
for where it gets not continual employment it faggs.
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3955
And indeed prayer is a special point of holding God fast, and keeping him, Therefore joyn these,
And indeed prayer is a special point of holding God fast, and keeping him, Therefore join these,
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3956
if ye would thrive in any one of them.
if you would thrive in any one of them.
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Your unbelieving complaints are not prayers and calling on his Name, because they are not mixed with faith.
Your unbelieving complaints Are not Prayers and calling on his Name, Because they Are not mixed with faith.
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3958
As the Apostle said of the Word, so may it be said of Prayer, your prayers are not profitable, are not heard• because not mixed with faith.
As the Apostle said of the Word, so may it be said of Prayer, your Prayers Are not profitable, Are not heard• Because not mixed with faith.
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3959
Ye use to doubt that ye may be fervent, to question your interest, that ye may stir up your spirits to prayer:
the use to doubt that you may be fervent, to question your Interest, that you may stir up your spirits to prayer:
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But alas, what a simple grosse mistake is that? Poor soul, though thou get more liberty, shall it be counted access to God? Though you have more grief,
But alas, what a simple gross mistake is that? Poor soul, though thou get more liberty, shall it be counted access to God? Though you have more grief,
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and your bitterness doth indite more eloquence, shall God be moved with it? Know ye not that you should ask without wavering,
and your bitterness does indite more eloquence, shall God be moved with it? Know you not that you should ask without wavering,
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and lift up pure hands without wrath and doubting? and yet both are there.
and lift up pure hands without wrath and doubting? and yet both Are there.
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Fourthly, The duty we are called to in such a time when God is angry, is to lay hold on him.
Fourthly, The duty we Are called to in such a time when God is angry, is to lay hold on him.
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We would speak a word more of it:
We would speak a word more of it:
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And first, we ought to hold a departing Lord, by wrestling with him in supplication, not to let bim depart till he bless, Hos. 12. 3, 4. The application of Jacobs victory over the Angel is thus, Turn ye to the Lord,
And First, we ought to hold a departing Lord, by wrestling with him in supplication, not to let bim depart till he bless, Hos. 12. 3, 4. The application of Jacobs victory over the Angel is thus, Turn you to the Lord,
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and wait on him, &c. How had Jacob power over the Angel? By supplication and weeping.and wait on him, etc. How had Jacob power over the Angel? By supplication and weeping.
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So that prayer is a victory over God, even the Lord God of Hosts. We ought (as it were) to strive against outward dispensation;
So that prayer is a victory over God, even the Lord God of Hosts. We ought (as it were) to strive against outward Dispensation;
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when it saith, He is gone, when our condition saith, He is gone, or going, we ought to wrestle with it:
when it Says, He is gone, when our condition Says, He is gone, or going, we ought to wrestle with it:
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No submission to such a departing, I mean, no submission that sitteth down with it, and is not careful how it be.
No submission to such a departing, I mean, no submission that Sitteth down with it, and is not careful how it be.
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Now this time calleth you to such an exercise.
Now this time calls you to such an exercise.
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The Lord seemeth to be angry with us, there is a strong cloud over the Land,
The Lord seems to be angry with us, there is a strong cloud over the Land,
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and like to pour down upon us, the Lord is drawing a sword again, and beginning now to lay on:
and like to pour down upon us, the Lord is drawing a sword again, and beginning now to lay on:
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Many threatnings would not put us to supplication;
Many threatenings would not put us to supplication;
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Now what will the laying on of the rod do? If the former dayes be returning wherein ye saw much sorrow, Is it not then high time for the Lords remembrancers,
Now what will the laying on of the rod do? If the former days be returning wherein you saw much sorrow, Is it not then high time for the lords remembrancers,
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and for the Lords children to wrestle with God. As Esau was coming on Jacob, so hath God armed men, and such desperate men,
and for the lords children to wrestle with God. As Esau was coming on Jacob, so hath God armed men, and such desperate men,
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as he hath made a rod to us before.
as he hath made a rod to us before.
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If we be twice beaten with it, it is very just, for before we did not seek in to him who smote us.
If we be twice beaten with it, it is very just, for before we did not seek in to him who smote us.
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You would know this, that the Lord is but seeking imployment, and if ye would deal with him, ye may make advantage of the present and future calamities.
You would know this, that the Lord is but seeking employment, and if you would deal with him, you may make advantage of the present and future calamities.
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And look to this laying hold on him: This is the chief thing ye should now heed.
And look to this laying hold on him: This is the chief thing you should now heed.
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It is God himself that should be your principal object. Praying should be a laying hold on God, it should meet with himself.
It is God himself that should be your principal Object. Praying should be a laying hold on God, it should meet with himself.
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For the most part in the time of prosperity, we cannot meet with God singlely, we have so much to do with creatures, we keep trysts so punctually with them,
For the most part in the time of Prosperity, we cannot meet with God singly, we have so much to do with creatures, we keep trysts so punctually with them,
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so that we cannot keep with God:
so that we cannot keep with God:
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: We have so many things in our affections and thoughts, that God cannot get place, he cannot get us at leisure for the throng of our business:
: We have so many things in our affections and thoughts, that God cannot get place, he cannot get us At leisure for the throng of our business:
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we loss God by catching at shadows.
we loss God by catching At shadows.
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Well then, we are called in such a time of difficulty to come in to God himself.
Well then, we Are called in such a time of difficulty to come in to God himself.
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to draw by the vail of Ordinances, that we may have Communion with God himself.
to draw by the Vail of Ordinances, that we may have Communion with God himself.
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And this is right praying when the soul getteth such immediate access to God, as it were, to handle him,
And this is right praying when the soul gets such immediate access to God, as it were, to handle him,
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and see him, and taste him, to exercise its senses on him.
and see him, and taste him, to exercise its Senses on him.
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Ordinances have been of a long time a covering of his face, and he useth not now to unvail himself in the Sanctuary,
Ordinances have been of a long time a covering of his face, and he uses not now to unveil himself in the Sanctuary,
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and let us see his glory:
and let us see his glory:
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God is departed from preaching and praying, and the solemn meeting, so that we meet not with God, we lay hold on a shadow of an outward Ordinance but not on God himself.
God is departed from preaching and praying, and the solemn meeting, so that we meet not with God, we lay hold on a shadow of an outward Ordinance but not on God himself.
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Therefore Christians make advantage of this time, you may be brought to want Ordinances, then lay hold on himself, who is the substance and marrow of them:
Therefore Christians make advantage of this time, you may be brought to want Ordinances, then lay hold on himself, who is the substance and marrow of them:
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you may be denuded of outward comforts and accommodation here, then lay hold on himself in much prayer.
you may be denuded of outward comforts and accommodation Here, then lay hold on himself in much prayer.
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If affliction would blow away the cloud on his face, or would scatter our idols from us,
If affliction would blow away the cloud on his face, or would scatter our Idols from us,
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and make us single alone with God, as Jacob was, it were well sent. Secondly, Your exercise should be to take hold on God by faith.
and make us single alone with God, as Jacob was, it were well sent. Secondly, Your exercise should be to take hold on God by faith.
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And first ye would make peace with God, be much in direct acts of apprehending God himself in Jesus Christ.
And First you would make peace with God, be much in Direct acts of apprehending God himself in jesus christ.
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And this is according as ye take up your selves in your own misery and n•c•ssity.
And this is according as you take up your selves in your own misery and n•c•ssity.
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Do but travel continually between your own misery and something answerable in God.
Do but travel continually between your own misery and something answerable in God.
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The first thing we would have you do now when God frowns upon us, find out your own lost condition,
The First thing we would have you do now when God frowns upon us, find out your own lost condition,
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and how great strangers you have be•n to him, even when ye have app•oached in many O•dinances:
and how great Strangers you have be•n to him, even when you have app•oached in many O•dinances:
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And find a necessity of making peace with God and atonement.
And find a necessity of making peace with God and atonement.
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Now from this, lay hold on Christ as the hope set before you, look upon that in him which will answer all your nec•ssities, and be suitable to them.
Now from this, lay hold on christ as the hope Set before you, look upon that in him which will answer all your nec•ssities, and be suitable to them.
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It is not matters of outward lot that should go nearest your heart:
It is not matters of outward lot that should go nearest your heart:
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Let the world go where it will, that which concerneth you most in such a time, is the securing your soul:
Let the world go where it will, that which concerns you most in such a time, is the securing your soul:
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for if ye loss it what gain you? What keep you? Your houses and lands and lives may be in hazard:
for if you loss it what gain you? What keep you? Your houses and Lands and lives may be in hazard:
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Nay, but one thing is more worth then all these, and in more hazard. Begin at spiritual things, and ask how matters stand between God and thee.
Nay, but one thing is more worth then all these, and in more hazard. Begin At spiritual things, and ask how matters stand between God and thee.
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Secondly, Not only would ye be much in immediat application unto Jesus Christ, but ye would so take hold of him,
Secondly, Not only would you be much in immediate application unto jesus christ, but you would so take hold of him,
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as ye may be sure ye have him.
as you may be sure you have him.
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Make peace, and know that ye have made it, and then shall ye be kept in perfect peace.
Make peace, and know that you have made it, and then shall you be kept in perfect peace.
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You would never rest until you can on solid grounds answer the question.
You would never rest until you can on solid grounds answer the question.
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And this duty is called for from you at such a time, for the just shall live by faith, in a troublesome time, Hab. 2. 4. And as ye ought to keep and hold fast confidence,
And this duty is called for from you At such a time, for the just shall live by faith, in a troublesome time, Hab. 2. 4. And as you ought to keep and hold fast confidence,
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and not cast it away in such a time, so should ye all seek after it:
and not cast it away in such a time, so should you all seek After it:
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Do not only rest in this, I know not but I may belong to Christ, I dar not say against it.
Do not only rest in this, I know not but I may belong to christ, I dar not say against it.
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O no Christians, you should have positive clear grounds of assurance. I am his, and he is mine.
O no Christians, you should have positive clear grounds of assurance. I am his, and he is mine.
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I know that my Redeemer liveth. God is my portion. I know that my Redeemer lives. God is my portion.
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And if ye conclude this solidly, I defy all the world to shake and trouble your peace:
And if you conclude this solidly, I defy all the world to shake and trouble your peace:
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this is perfect peace, peace, peace, double peace.
this is perfect peace, peace, peace, double peace.
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How can you choose but be shaken at every blast of temptation, when you are not thus solidly grounded,
How can you choose but be shaken At every blast of temptation, when you Are not thus solidly grounded,
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when you hold not at your Anchor.
when you hold not At your Anchor.
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And Thirdly, Having thus laid hold on Christ, as your own, lay hold on all in him as yours, and for your use.
And Thirdly, Having thus laid hold on christ, as your own, lay hold on all in him as yours, and for your use.
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Whatever difficulty the present time, or your own condition afford, search but as much in God, as may counterballance it.
Whatever difficulty the present time, or your own condition afford, search but as much in God, as may counterbalance it.
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4022
Answer all objections, from his Mercy, Goodnesse, Power, Wisdom, Unchangableness: And this shall be more nor the trouble:
Answer all objections, from his Mercy, goodness, Power, Wisdom, Unchangeableness: And this shall be more nor the trouble:
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God himself laid hold upon, and made ours, is more nor removing a temporal Calamitv. It is an eternal weight, to weigh down all Crosses and Disapointments.
God himself laid hold upon, and made ours, is more nor removing a temporal Calamitv. It is an Eternal weight, to weigh down all Crosses and Disappointments.
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For what can present things be? Is there not in the favour of his countenance, that which may drown them in Oblivion? Are ye like to sink here? Is not God a sure Anchor to hold by? And if you do not this, your trouble is nothing in respect of the danger of your Soul, Secure and loose lying out of God, not putting this matter to a full poynt, is worse nor all your outward fading.
For what can present things be? Is there not in the favour of his countenance, that which may drown them in Oblivion? are you like to sink Here? Is not God a sure Anchor to hold by? And if you do not this, your trouble is nothing in respect of the danger of your Soul, Secure and lose lying out of God, not putting this matter to a full point, is Worse nor all your outward fading.
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Therefore we exhort you in the Lords Name, to fly in to this Name of the Lord,
Therefore we exhort you in the lords Name, to fly in to this Name of the Lord,
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as a strong tower to run to and be safe. When the Lord seemeth now to be angry with us, run not away from him,
as a strong tower to run to and be safe. When the Lord seems now to be angry with us, run not away from him,
c-acp dt j n1 pc-acp vvi p-acp cc vbb j. c-crq dt n1 vvz av pc-acp vbi j p-acp pno12, vvb xx av p-acp pno31,
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though he should yet cloath himself with vengeance as a Garment.
though he should yet cloth himself with vengeance as a Garment.
cs pns31 vmd av n1 px31 p-acp n1 p-acp dt n1.
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4028
But First, O ye poor people who have never asked this Question, whether have I any Interest in Jesus? Ask it now, and resolve it in time.
But First, Oh you poor people who have never asked this Question, whither have I any Interest in jesus? Ask it now, and resolve it in time.
p-acp ord, uh pn22 j n1 r-crq vhb av vvn d n1, cs vhb pns11 d n1 p-acp np1? vvb pn31 av, cc vvb pn31 p-acp n1.
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4029
If trouble come on, if scattering and desolation come on, and our Land fade as a Leaf, certainly the Lords anger will drive you away.
If trouble come on, if scattering and desolation come on, and our Land fade as a Leaf, Certainly the lords anger will drive you away.
cs n1 vvb a-acp, cs vvg cc n1 vvb a-acp, cc po12 n1 vvi p-acp dt n1, av-j dt ng1 n1 vmb vvi pn22 av.
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4030
What will ye do in the time of his Indignation? All of you put this to the tryal,
What will you do in the time of his Indignation? All of you put this to the trial,
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how matters stand between God and you? And Secondly, if ye find all wrong, do not sink in discouragement;
how matters stand between God and you? And Secondly, if you find all wrong, do not sink in discouragement;
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4032
All may be amended, while it is seen wrong in time. Nay, God taketh away outward Accomodation, to make you more serious in this.
All may be amended, while it is seen wrong in time. Nay, God Takes away outward Accommodation, to make you more serious in this.
d vmb vbi vvn, cs pn31 vbz vvn j-jn p-acp n1. uh-x, np1 vvz av j n1, pc-acp vvi pn22 av-dc j p-acp d.
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4033
And it is the very voice of Rods, every one fly in to your hold, every one make peace with me.
And it is the very voice of Rods, every one fly in to your hold, every one make peace with me.
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You may take hold and do it feckfully.
You may take hold and do it feckfully.
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Thirdly, You who have fled to Jesus, take more hold of him, you are called also to renew your Faith, and begin again:
Thirdly, You who have fled to jesus, take more hold of him, you Are called also to renew your Faith, and begin again:
ord, pn22 r-crq vhb vvn p-acp np1, vvb dc n1 pp-f pno31, pn22 vbr vvn av pc-acp vvi po22 n1, cc vvb av:
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4036
Make peace with God, let your confidence be kept fast, and thus shall ye be immoveable, because he changeth not.
Make peace with God, let your confidence be kept fast, and thus shall you be immoveable, Because he changes not.
vvb n1 p-acp np1, vvb po22 n1 vbi vvn av-j, cc av vmb pn22 vbi j, c-acp pns31 vvz xx.
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God will not go from you if ye believe, hold him by Faith.
God will not go from you if you believe, hold him by Faith.
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Christ could not do great things in Galilee, because of their unbelief, and so be departed from them.
christ could not do great things in Galilee, Because of their unbelief, and so be departed from them.
np1 vmd xx vdi j n2 p-acp np1, c-acp pp-f po32 n1, cc av vbi vvn p-acp pno32.
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4039
As unbelief maketh an evil heart, to depart from the God of all Life and Consolation:
As unbelief makes an evil heart, to depart from the God of all Life and Consolation:
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So doth it make Go• depart from us.
So does it make Go• depart from us.
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But Faith casteth a knot upo• him (to speak with reverence) it fasteneth hi• by his own Word and Promise,
But Faith Cast a knot upo• him (to speak with Reverence) it fasteneth hi• by his own Word and Promise,
p-acp n1 vvz dt n1 n1 pno31 (p-acp vvi p-acp n1) pn31 vvz n1 p-acp po31 d n1 cc n1,
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and he cannot go by it. It is a violent hand laid o• God. I will not let thee go till thou bles• me.
and he cannot go by it. It is a violent hand laid o• God. I will not let thee go till thou bles• me.
cc pns31 vmbx vvi p-acp pn31. pn31 vbz dt j n1 vvd n1 np1. pns11 vmb xx vvi pno21 vvi c-acp pns21 n1 pno11.
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4043
Fourthly, Faith and Prayer, or holding o• God, by believing in him, and much imploying him, needeth much stirring up unto, and awaking.
Fourthly, Faith and Prayer, or holding o• God, by believing in him, and much employing him, needs much stirring up unto, and awaking.
ord, n1 cc n1, cc vvg n1 np1, p-acp vvg p-acp pno31, cc d vvg pno31, vvz d vvg a-acp p-acp, cc vvg.
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4044
That stirreth up himself to take hold o• thee. That stirs up himself to take hold o• thee.
cst vvz p-acp px31 pc-acp vvi vvi n1 pno21.
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4045
Security is the moth of both these, and eateth out the life of Faith and Supplication:
Security is the moth of both these, and Eateth out the life of Faith and Supplication:
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4046
It maketh Prayer so coldrife, that it it canno• prevail, and Faith so weake, that it cannot us• violence.
It makes Prayer so coldrife, that it it canno• prevail, and Faith so weak, that it cannot us• violence.
pn31 vvz n1 av n1, cst pn31 zz n1 vvi, cc n1 av j, cst pn31 vmbx n1 n1.
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4047
F••st, security apprehendeth no evil no need.
F••st, security apprehendeth no evil no need.
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4048
A secure condition is a dream, that one is eating, and yet his Soul is empty.
A secure condition is a dream, that one is eating, and yet his Soul is empty.
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171
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4049
Loo• how the people of Laish were quiet and secure apprehending no evil; Destruction cometh then on as an armed man.
Loo• how the people of Laish were quiet and secure apprehending no evil; Destruction comes then on as an armed man.
n1 c-crq dt n1 pp-f np1 vbdr j-jn cc j vvg dx j-jn; n1 vvz av p-acp p-acp dt j-vvn n1.
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4050
Always, it is much necessity that administers fewel to a mans Faith, and Supplication. David, Psal. 30. 7. I sai• in my prosperity, I shall not be moved.
Always, it is much necessity that administers fuel to a men Faith, and Supplication. David, Psalm 30. 7. I sai• in my Prosperity, I shall not be moved.
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4051
Nay, but many say in adversity, and cry peace, peace, where no peace is. Security pleadeth innocency, and then believeth immunity.
Nay, but many say in adversity, and cry peace, peace, where no peace is. Security pleads innocency, and then Believeth immunity.
uh, cc-acp d vvb p-acp n1, cc vvb n1, uh-n, c-crq dx n1 vbz. n1 vvz n1, cc av vvz n1.
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4052
I am innocent, therefore shall his anger turn away, Jer. 2. 35. Security applyeth not sin,I am innocent, Therefore shall his anger turn away, Jer. 2. 35. Security Applieth not since,
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and so refuseth the curse of sin, and wages of it.
and so Refuseth the curse of since, and wages of it.
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171
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4054
And thus is a man in his own eyes, a lord, and then he will come no more to God, Jer. 2. 31. It is almost impossible to awake men by general Judgments, •o apprehend personal danger,
And thus is a man in his own eyes, a lord, and then he will come no more to God, Jer. 2. 31. It is almost impossible to awake men by general Judgments, •o apprehend personal danger,
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4055
and men never stirr out of their nest, till it be on fire.
and men never stir out of their nest, till it be on fire.
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4056
We can behold, or hear of our neighbours spoyling, and violence done to them, but till the voice of a cry be heard in our own Streets and Fields, no body will take the Judgement to themselves.
We can behold, or hear of our neighbours spoiling, and violence done to them, but till the voice of a cry be herd in our own Streets and Fields, no body will take the Judgement to themselves.
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4057
It is well said, that which is spoken to all, is spoken to none, so what is done to all in generall, is done to hone.
It is well said, that which is spoken to all, is spoken to none, so what is done to all in general, is done to hone.
pn31 vbz av vvn, cst r-crq vbz vvn p-acp d, vbz vvn p-acp pix, av q-crq vbz vdn p-acp d p-acp n1, vbz vdn p-acp n1.
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4058
The voice of a general Rod, speaketh not particularly, and maketh not men apprehensive of sad things,
The voice of a general Rod, speaks not particularly, and makes not men apprehensive of sad things,
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4059
and thus men are not pressed unto prayer, are not put out of themselves; It is onely necessity that sapps the roots of it, and makes it green.
and thus men Are not pressed unto prayer, Are not put out of themselves; It is only necessity that saps the roots of it, and makes it green.
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171
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4060
Secondly, Security is lazy and not active, putteth not forth its hand to work, and so dieth a beggar,
Secondly, Security is lazy and not active, putteth not forth its hand to work, and so Dieth a beggar,
ord, n1 vbz j cc xx j, vvz xx av po31 n1 pc-acp vvi, cc av vvz dt n1,
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4061
for, onely the hand of the diligent maketh rich. Laying hold on God is a duty that requireth much spirit in it:
for, only the hand of the diligent makes rich. Laying hold on God is a duty that requires much Spirit in it:
c-acp, av-j dt n1 pp-f dt j vvz j. vvg n1 p-acp np1 vbz dt n1 cst vvz d n1 p-acp pn31:
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4062
Men do not grip things well in their slumbering. There is no Duty that needeth so spiritual and lively Principles.
Men do not grip things well in their slumbering. There is no Duty that needs so spiritual and lively Principles.
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171
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4063
If a man do not put on such a peece of resolution and edge upon him, he cannot come to the wrestling of Prayer, and violence of Faith.
If a man do not put on such a piece of resolution and edge upon him, he cannot come to the wrestling of Prayer, and violence of Faith.
cs dt n1 vdb xx vvi p-acp d dt n1 pp-f n1 cc n1 p-acp pno31, pns31 vmbx vvi p-acp dt n-vvg pp-f n1, cc n1 pp-f n1.
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4064
Although the exercise and acting of Grace dependeth more upon the Spirit of God, his present Influence,
Although the exercise and acting of Grace dependeth more upon the Spirit of God, his present Influence,
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4065
then upon the Soul of man, yet this is the way the Lord communicateth his Influence, by stirring up and exciting the Creature to its duty,
then upon the Soul of man, yet this is the Way the Lord Communicateth his Influence, by stirring up and exciting the Creature to its duty,
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4066
as if it could do it alone. Grace is one thing, and the stirring up of it is another thing:
as if it could do it alone. Grace is one thing, and the stirring up of it is Another thing:
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4067
For when we ly by and sleep over our time, and go not about t• matter so seriously,
For when we lie by and sleep over our time, and go not about t• matter so seriously,
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4068
as it were life a• death, it is but a weak hold we can take• God.
as it were life a• death, it is but a weak hold we can take• God.
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4069
According to the measure of a m• apprehending necessity, and according the measure of his seriousness in these thin• so will the hand of Faith grip,
According to the measure of a m• apprehending necessity, and according the measure of his seriousness in these thin• so will the hand of Faith grip,
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4070
and lay ho• with more or lesse violence.
and lay ho• with more or less violence.
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4071
As a m• drowning, will be put from sleeping, a• when one is in extreem hazard, all his streng• will unite together in one, to do that whi• at any ordinary time it could not do,
As a m• drowning, will be put from sleeping, a• when one is in extreem hazard, all his streng• will unite together in one, to do that whi• At any ordinary time it could not do,
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4072
so oug• it to be here. A Christian assaulted wi• many temptations, should unite his streng• and try the yondmost.
so oug• it to be Here. A Christian assaulted wi• many temptations, should unite his streng• and try the yondmost.
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4073
O but your who• spirits would run together, to the saving • your self, if ye were very apprehensive of necessity.
O but your who• spirits would run together, to the Saving • your self, if you were very apprehensive of necessity.
sy p-acp po22 n1 n2 vmd vvi av, p-acp dt n-vvg • po22 n1, cs pn22 vbdr av j pp-f n1.
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4074
The exercise of Faith is a dead gri• that cannot part with what it grippet• Therefore first, we must say to you, it is 〈 ◊ 〉 so easy a thing as you believe, to lay hold • God, there must be stirring up to it.
The exercise of Faith is a dead gri• that cannot part with what it grippet• Therefore First, we must say to you, it is 〈 ◊ 〉 so easy a thing as you believe, to lay hold • God, there must be stirring up to it.
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4075
A• when the Lord speaketh of our stirring our selves, certainly he meaneth this like waye• that he must stirr us, ere we stirr our selve•.
A• when the Lord speaks of our stirring our selves, Certainly he means this like waye• that he must stir us, ere we stir our selve•.
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4076
Secondly, above all be afraid of a secure condition: It is the enemy of Communio• with God and spiritual Life;
Secondly, above all be afraid of a secure condition: It is the enemy of Communio• with God and spiritual Life;
ord, p-acp d vbb j pp-f dt j n1: pn31 vbz dt n1 pp-f np1 p-acp np1 cc j n1;
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4077
therefore look about you, and apprehend more your necessity, and then give no rest and quietness to your self, till you have imployed and engaged him;
Therefore look about you, and apprehend more your necessity, and then give no rest and quietness to your self, till you have employed and engaged him;
av vvb p-acp pn22, cc vvi av-dc po22 n1, cc av vvb dx n1 cc n1 p-acp po22 n1, c-acp pn22 vhb vvn cc vvd pno31;
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4078
Be as men flying, to lay hold on the refuge set before you.
Be as men flying, to lay hold on the refuge Set before you.
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4079
Thirdly, It must be a time of little accesse to God, and little Faith, when we are all secure,
Thirdly, It must be a time of little access to God, and little Faith, when we Are all secure,
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4080
and no body goeth about Religion as their work and business. We allow our self in it.
and no body Goes about Religion as their work and business. We allow our self in it.
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4081
Therefore we do exhort you first, to purpose this as your end to aim at, and purpose by Gods Grace to take more hold of God.
Therefore we do exhort you First, to purpose this as your end to aim At, and purpose by God's Grace to take more hold of God.
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4082
There is little minding of Duty, and that maketh little doing of it:
There is little minding of Duty, and that makes little doing of it:
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4083
Once ingage your hearts to a love and desire of more of this, come to a point of resolution.
Once engage your hearts to a love and desire of more of this, come to a point of resolution.
a-acp vvb po22 n2 p-acp dt n1 cc n1 pp-f n1 pp-f d, vvb p-acp dt n1 pp-f n1.
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4084
I must know him more, and trust more in him, be more acquant with him. And Secondly, Put your self in the way of Duty.
I must know him more, and trust more in him, be more acquaint with him. And Secondly, Put your self in the Way of Duty.
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4085
It is God that only can stirr you up, or apply your hearts to the using of violence to God:
It is God that only can stir you up, or apply your hearts to the using of violence to God:
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4086
But ye would be found in the outward means much, and in these ways God will meet with you,
But you would be found in the outward means much, and in these ways God will meet with you,
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4087
if you wait on him in them.
if you wait on him in them.
cs pn22 vvb p-acp pno31 p-acp pno32.
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4088
For thou hast bid thy face from us ] Here is the greatest plague, a spiritual plague.For thou hast bid thy face from us ] Here is the greatest plague, a spiritual plague.
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4089
The last Verse was but the beginning of sorrows, We all do fade, &c. But lo, here the accomplishnent of Misery, God hiding his face, and consuming them in the hand of their sins.
The last Verse was but the beginning of sorrows, We all do fade, etc. But lo, Here the accomplishnent of Misery, God hiding his face, and consuming them in the hand of their Sins.
dt ord vvb vbds p-acp dt n-vvg pp-f n2, pns12 d vdb vvi, av p-acp uh, av dt n1 pp-f n1, np1 vvg po31 n1, cc vvg pno32 p-acp dt n1 pp-f po32 n2.
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First, The Lords hiding of his Face, and giving up a people to melt away in their sins, punishing with judicial blindness and security, is the worst Judgment, it filleth the Cup full.
First, The lords hiding of his Face, and giving up a people to melt away in their Sins, punishing with judicial blindness and security, is the worst Judgement, it fills the Cup full.
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This complaint goeth on still worse.
This complaint Goes on still Worse.
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And certainly, it is worse, nor their fading as a leaf, and exile out of their Land. It is not without reason, that great troubles and afflictions are so expressed, thou hid thy face. As David said, thou hidst thy face and I was troubled; importing as much, as it • not trouble that doth trouble,
And Certainly, it is Worse, nor their fading as a leaf, and exile out of their Land. It is not without reason, that great Troubles and afflictions Are so expressed, thou hid thy face. As David said, thou hidst thy face and I was troubled; importing as much, as it • not trouble that does trouble,
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but Gods hideing of his Face that maketh trouble troubl• It is in so far trouble,
but God's hiding of his Face that makes trouble troubl• It is in so Far trouble,
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as it is a sign of his displeasure, and as the frowns of his Countenance are upon it.
as it is a Signen of his displeasure, and as the frowns of his Countenance Are upon it.
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Therefore, the Sain• aggravating their Affliction say, thou hide• thy face. You know the face is the plac• wherinto either kindness, or unkindness appeareth.
Therefore, the Sain• aggravating their Affliction say, thou hide• thy face. You know the face is the plac• whereinto either kindness, or unkindness appears.
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The Lords Countenance, or Face is a refreshful sweet manifestation of himself to a Soul;
The lords Countenance, or Face is a refreshful sweet manifestation of himself to a Soul;
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It is the Lord using familiarity with a spirit, and this made David more glad nor Corn and Wine.
It is the Lord using familiarity with a Spirit, and this made David more glad nor Corn and Wine.
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Now the hideing of the Face, the withdrawing of his Countenance is, when the Lord in his Dispensation and dealing doth withhold the manifestation of himself, either in life or consolation:
Now the hiding of the Face, the withdrawing of his Countenance is, when the Lord in his Dispensation and dealing does withhold the manifestation of himself, either in life or consolation:
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4099
When he covereth himself with Clouds round about, that neither can a soul see in to the backside of it, into his own warm heart,
When he Covereth himself with Clouds round about, that neither can a soul see in to the backside of it, into his own warm heart,
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nor can the Sun-beames shine thorow, to quicken and refresh the soul. The Lord draweth over his Face, a Vail of a crossing dispensation or such like.
nor can the Sunbeam shine thorough, to quicken and refresh the soul. The Lord draws over his Face, a vail of a crossing Dispensation or such like.
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There is a desertion of the soul in the point of life and spiritual action, and there is a desertion in regard of consolation.
There is a desertion of the soul in the point of life and spiritual actium, and there is a desertion in regard of consolation.
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The varieties of the Lords desertions run upon these two.
The varieties of the lords desertions run upon these two.
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As a Christians life is action or consolation, and the Lords influence is either quickening or comforting,
As a Christians life is actium or consolation, and the lords influence is either quickening or comforting,
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so his withdrawing is either a prejudice to the one or the other. Sometimes he goeth mourning all the day, nay, but he is sick of love:
so his withdrawing is either a prejudice to the one or the other. Sometime he Goes mourning all the day, nay, but he is sick of love:
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Sometime he is a bottle dryed in the smoak, and his moisture dried up.
Sometime he is a Bottle dried in the smoke, and his moisture dried up.
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The Christians consolation may be substracted, and his life abide, but he cannot have spiritual consolation, if he be not lively.
The Christians consolation may be substracted, and his life abide, but he cannot have spiritual consolation, if he be not lively.
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This life is more substantial, comfort is more refreshful;
This life is more substantial, Comfort is more refreshful;
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life is more solid, comfort sweet, that is true growing •olid meat, •his but sawce to eat it with.
life is more solid, Comfort sweet, that is true growing •olid meat, •his but sauce to eat it with.
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The hiding here meant is certainly a spiritual punishment.
The hiding Here meant is Certainly a spiritual punishment.
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The Lord denying unto this people grace to understand the voice of the rod, he appearing as a party against them, leaving them to their own carnal and lazie temper,
The Lord denying unto this people grace to understand the voice of the rod, he appearing as a party against them, leaving them to their own carnal and lazy temper,
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and thus they lay still under Gods displeasure.
and thus they lay still under God's displeasure.
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Now there is nothing like this, first, because it is a spiritual punishment, and estates are not to be valued and laid in the ballance with the soul.
Now there is nothing like this, First, Because it is a spiritual punishment, and estates Are not to be valued and laid in the balance with the soul.
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Albeit men are become so brutish as to abase their souls, and prostitute them to any thing,
Albeit men Are become so brutish as to abase their Souls, and prostitute them to any thing,
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yet all a man hath, is not considerable to it.
yet all a man hath, is not considerable to it.
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Secondly, It is a more excellent thing is removed by it, In his favour is life:
Secondly, It is a more excellent thing is removed by it, In his favour is life:
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all felicity and happiness is in Gods countenance.
all felicity and happiness is in God's countenance.
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If a man have not this, what hath he else? Losses are according as the thing is.
If a man have not this, what hath he Else? Losses Are according as the thing is.
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Nay, but here is more, My Lord is taken from me, my God hath forgotten me.
Nay, but Here is more, My Lord is taken from me, my God hath forgotten me.
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And indeed, if mans true happiness be in communion with God, certainly, any interruption coming in must be sad,
And indeed, if men true happiness be in communion with God, Certainly, any interruption coming in must be sad,
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and make a man more miserable then the world knoweth. There is a greater emphasis in that word.
and make a man more miserable then the world Knoweth. There is a greater emphasis in that word.
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Thou hast bid thy face, then if he had said, All the world hideth their face and maketh a scorn o• us:Thou hast bid thy face, then if he had said, All the world Hideth their face and makes a scorn o• us:
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4122
Therefore first, know, what is the wors• thing of the times.
Therefore First, know, what is the wors• thing of the times.
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4123
Many of you think sword and pestilence, and the burdens of the time, the worst things,
Many of you think sword and pestilence, and the burdens of the time, the worst things,
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and if you were now to complain, the saddest complaint would be, Affliction is laid on our loins.
and if you were now to complain, the Saddest complaint would be, Affliction is laid on our loins.
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But know this, if your Cities were desolate, if your Land were made a wilderness, and we captives in another Land, there is yet a worse thing then all these,
But know this, if your Cities were desolate, if your Land were made a Wilderness, and we captives in Another Land, there is yet a Worse thing then all these,
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and think you not this strange? Nay, I say, there is something worse already in us, that we know not of,
and think you not this strange? Nay, I say, there is something Worse already in us, that we know not of,
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and it is this, Make the hearts of this people hard, A spirit of slumber and deadness from the Lord upon the Land:
and it is this, Make the hearts of this people hard, A Spirit of slumber and deadness from the Lord upon the Land:
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There are multitudes he will never shew his face unto; it is still vailed from them, and they know him not.
There Are Multitudes he will never show his face unto; it is still veiled from them, and they know him not.
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4129
Ye that think all were well, if ye had peace and prosperity, and know no hiding of Gods countenance, no anger but when he striketh, certainly you know not what his countenance is, by all these things men neither know love nor hatred.
You that think all were well, if you had peace and Prosperity, and know no hiding of God's countenance, no anger but when he striketh, Certainly you know not what his countenance is, by all these things men neither know love nor hatred.
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Secondly, Whatever calamity come upon you outwardly, deprecat most spiritual plagues, and Gods deserting. If you have Gods countenance, it may make you glad in much sadness.
Secondly, Whatever calamity come upon you outwardly, deprecat most spiritual plagues, and God's deserting. If you have God's countenance, it may make you glad in much sadness.
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4131
You would be most careful lest any partition-wall come in, lest his countenance change on you,
You would be most careful lest any partition-wall come in, lest his countenance change on you,
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if you grieve his spirit and break his heart.
if you grieve his Spirit and break his heart.
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Seek to have his face to shine, and this shall be a Sun with healing under his wings. O but Christs
Seek to have his face to shine, and this shall be a Sun with healing under his wings. Oh but Christ
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4134
countenance is comely, when it is seen without clouds; but ofte• it is overclouded with much provocation.
countenance is comely, when it is seen without Clouds; but ofte• it is overclouded with much provocation.
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4135
Secondly, The Lords hiding of his face hath influence on the temper of spirits, and disposition in duties.
Secondly, The lords hiding of his face hath influence on the temper of spirits, and disposition in duties.
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4136
The truth is in general, In him we live, and move, and •ave our beeing:
The truth is in general, In him we live, and move, and •ave our being:
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4137
And more especially, in many things that is spiritual ▪ we are of our selves able to do nothing.
And more especially, in many things that is spiritual ▪ we Are of our selves able to do nothing.
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4138
The creatures holiness, and especially our life, is but as the rayes that the Sun of Righteousness sendeth forth round about him,
The creatures holiness, and especially our life, is but as the rays that the Sun of Righteousness sends forth round about him,
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4139
and if any thing come between, it evanisheth:
and if any thing come between, it evanisheth:
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4140
As the Marigold that openeth it• leaves when the Sun riseth, and closeth when it goeth down again,
As the Marigold that Openeth it• leaves when the Sun Riseth, and closeth when it Goes down again,
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4141
so exactly doth our spiritual constitution follow the motions of his countenance, and depend wholly on them, Thou hides thy face, and they are troubled, Psal. 104. 9. The Lord needeth no more but discountenance us, and we are gone.
so exactly does our spiritual constitution follow the motions of his countenance, and depend wholly on them, Thou hides thy face, and they Are troubled, Psalm 104. 9. The Lord needs no more but discountenance us, and we Are gone.
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Alwayes first, be more dependent creatures;
Always First, be more dependent creatures;
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we use to act as from habits within, without any subordination to the Lords grace without us,
we use to act as from habits within, without any subordination to the lords grace without us,
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but we find that our sufficiency is not of our self.
but we find that our sufficiency is not of our self.
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4145
How often doth your spiritual condition change on you in an hour? You cannot command one thought of God,
How often does your spiritual condition change on you in an hour? You cannot command one Thought of God,
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or act from any habit of grace even then when you can bring forth other gifts in exercise.
or act from any habit of grace even then when you can bring forth other Gifts in exercise.
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Ye find that grace findeth more difficulties, moe interruptions, therefore learn to attend the changes and motions of his countenance.
You find that grace finds more difficulties, more interruptions, Therefore Learn to attend the changes and motions of his countenance.
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4148
Secondly, When you find your heart dead, and you concluded under an impossibility of taking hold on God in a lively manner,
Secondly, When you find your heart dead, and you concluded under an impossibility of taking hold on God in a lively manner,
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then I pray you, look unto the Lords suspending of his influence, and let your whole endeavours be at the Throne of Grace to help it:
then I pray you, look unto the lords suspending of his influence, and let your Whole endeavours be At the Throne of Grace to help it:
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4150
It will not be vour own provoking of your self to your duty, but you must put your self upon God, that he may cause his face to shine.
It will not be vour own provoking of your self to your duty, but you must put your self upon God, that he may cause his face to shine.
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Thirdly, Though the Lords hiding his face be often a cause of our deadness, and his desertion maketh all to wither,
Thirdly, Though the lords hiding his face be often a cause of our deadness, and his desertion makes all to wither,
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yet we have often a culpable hand in it: And he hides his ••ce, being provoked so to do. One thing we may mention;
yet we have often a culpable hand in it: And he hides his ••ce, being provoked so to do. One thing we may mention;
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Grieving of the Holy Ghost whereby we are sealed, quenching the motions of the Spirit, maketh the Spirit cover his face with a vail, and hide it.
Grieving of the Holy Ghost whereby we Are sealed, quenching the motions of the Spirit, makes the Spirit cover his face with a Vail, and hide it.
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There is here ordinarily a reciprocal or mutual influence.
There is Here ordinarily a reciprocal or mutual influence.
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Our grieving him, makes him withdraw his countenance, and his withdrawing his countenance, maketh us to wither and grow barren.
Our grieving him, makes him withdraw his countenance, and his withdrawing his countenance, makes us to wither and grow barren.
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Fourthly, The most sure and infallible token of the Lords hiding his face, is security, and a spirit of deadness and laziness;
Fourthly, The most sure and infallible token of the lords hiding his face, is security, and a Spirit of deadness and laziness;
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when folk go about duties dreaming, and do all, as it were, thorow their sleep.
when folk go about duties dreaming, and do all, as it were, thorough their sleep.
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Therefore we may conclude sad things on this Land, that the Lord hideth his face from us.
Therefore we may conclude sad things on this Land, that the Lord Hideth his face from us.
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And therefore arise and do not settle and quiet your selves in such a condition:
And Therefore arise and do not settle and quiet your selves in such a condition:
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The Lord is angry, needeth any more be said? No more needeth to kind children:
The Lord is angry, needs any more be said? No more needs to kind children:
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but the rod must follow this to make anger sensible.
but the rod must follow this to make anger sensible.
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