Five lessons for a Christian to learne, or, The summe of severall sermons setting out 1. the state of the elect by nature, 2. the way of their restauration and redemption by Jesus Christ, 3. the great duty of the saints, to leane upon Christ by faith in every condition, 4. the saints duty of self-denyall, or the way to desirable beauty, 5. the right way to true peace, discovering where the troubled Christian may find peace, and the nature of true peace / by John Collings ...
THE LOST SHEEP brought home, &c. Solomons Song, Ch. 8. v. 5. Who is this that commeth out of the wildernesse, leaning upon her weld beloved? I raised thee up under the Apple-tree, there thy mother brought thee forth, there shee brought thee forth that bare thee.
THE LOST SHEEP brought home, etc. Solomons Song, Christ 8. v. 5. Who is this that comes out of the Wilderness, leaning upon her wielded Beloved? I raised thee up under the Apple tree, there thy mother brought thee forth, there she brought thee forth that bore thee.
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The fountaine from whence it ariseth, is a spring of love, and the Sea into which it falls, is an ocean of love, where the soule that enters is swallowed up of love, and drowned in sweetnesse:
The fountain from whence it arises, is a spring of love, and the Sea into which it falls, is an Ocean of love, where the soul that enters is swallowed up of love, and drowned in sweetness:
1. Relatively as they stand in a necessary connexion with the former verses. It was now the spouses course to powre out her soul into her beloved's bosome:
1. Relatively as they stand in a necessary connexion with the former Verses. It was now the Spouses course to pour out her soul into her beloved's bosom:
or considering the great glory and happinesse of the Spouse from the influence of Christ love upon her) either in admiration of Christs condiscention, that will admit a worm to leane upon him,
or considering the great glory and happiness of the Spouse from the influence of christ love upon her) either in admiration of Christ condescension, that will admit a worm to lean upon him,
or of her constancy, and secret power of grace in her, that in the wildernesse saddest condition she could leane, that the briars and thornes would not seperate her Beloved, her quos Deus conjunxit, &c. or out of an ignorance of her,
or of her constancy, and secret power of grace in her, that in the Wilderness Saddest condition she could lean, that the briers and thorns would not separate her beloved, her quos Deus conjunxit, etc. or out of an ignorance of her,
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and the secret power of grace in her carrying her out in darkest times, and in a wildernesse condition to such an affiance, cryes out, Qua est illa? What manner of creature is this, that she should leane? Or, who is this so glorious a creature, that comes up leaning? Or what manner of love is this, that makes her follow a Beloved through such uncoth, rugged, dangerous wayes as these?
and the secret power of grace in her carrying her out in Darkest times, and in a Wilderness condition to such an affiance, cries out, Qua est illa? What manner of creature is this, that she should lean? Or, who is this so glorious a creature, that comes up leaning? Or what manner of love is this, that makes her follow a beloved through such uncouth, rugged, dangerous ways as these?
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Some would have them to bee the continued speech of the Church, and say, They are an expression of the great love beleeving soules beare to the Lord JESUS CHRIST by comparison.
some would have them to be the continued speech of the Church, and say, They Are an expression of the great love believing Souls bear to the Lord JESUS CHRIST by comparison.
What Church, or what person ever (saith she) would undertake so many and so great labours to obtaine her Beloved? These are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him in the wildernesse.
What Church, or what person ever (Says she) would undertake so many and so great labours to obtain her beloved? These Are pledges of my good will, that by faith I have overcome all difficulties, leaning upon him in the Wilderness.
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Beda and M. Brightman with the rest, that would have this whole Booke to be a Prophecye of the calling of the Church of the Gentiles, will have the words to be the voice of the Jewish Church, admiring at the calling of the Church of the Gentiles, Who is this? What wildernesse-creature is this, that she should have any thing to doe with the promised Messias:
Beda and M. Brightman with the rest, that would have this Whole Book to be a Prophecy of the calling of the Church of the Gentiles, will have the words to be the voice of the Jewish Church, admiring At the calling of the Church of the Gentiles, Who is this? What wildernesse-creature is this, that she should have any thing to do with the promised Messias:
Vatablus, Hierome and Lyra read it, Deliciis •ffluens, flowing, abounding with delights. Beda and Brightman read it Innixa, leaning upon her Beloved; And so our Translation.
Vatablus, Jerome and Lyra read it, Delicious •ffluens, flowing, abounding with delights. Beda and Brightman read it Innixa, leaning upon her beloved; And so our translation.
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and dry ground, in the midst of trials, would be ready, either out of ignorance, not knowing the power of grace that upheld, and helpt and sustained her;
and dry ground, in the midst of trials, would be ready, either out of ignorance, not knowing the power of grace that upheld, and helped and sustained her;
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or admiring the strangnesse of her constancy and patience, that she would adhere to Christ at such a low ebbe, would either by way of scoffing or admiring, cry out, Who is this, that nothing will part from Christ? Or, Who is this that Jesus Christ will thus owne,
or admiring the strangeness of her constancy and patience, that she would adhere to christ At such a low ebb, would either by Way of scoffing or admiring, cry out, Who is this, that nothing will part from christ? Or, Who is this that jesus christ will thus own,
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for my owne part I strongly incline to the latter, viz. That the words are the words of Christ; my reasons are, 1. Partly because the 4 verse containes a phrase of speech, with which she had twice closed a speech before, viz. chap. 3. 5, 6. chap. 5. 8. and partly because of the congruity, which appeares to me in the sence thus:
for my own part I strongly incline to the latter, viz. That the words Are the words of christ; my Reasons Are, 1. Partly Because the 4 verse contains a phrase of speech, with which she had twice closed a speech before, viz. chap. 3. 5, 6. chap. 5. 8. and partly Because of the congruity, which appears to me in the sense thus:
and by her walking with him had made her selfe a laughing stock, or a wondering stock to the world (for so the phrase, Who is this? may also be taken) to which Christ replies:
and by her walking with him had made her self a laughing stock, or a wondering stock to the world (for so the phrase, Who is this? may also be taken) to which christ replies:
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and do I not deserve this? and a great deale more too? Remember but what I have done for thee, I have raised thee up under the Apple-tree, &c. To which (as overcome with love) the soule replies, v. 6. Set me as a seale, &c. As if she should say, Truth indeed; Lord thou hast done it:
and do I not deserve this? and a great deal more too? remember but what I have done for thee, I have raised thee up under the Apple tree, etc. To which (as overcome with love) the soul replies, v. 6. Set me as a seal, etc. As if she should say, Truth indeed; Lord thou hast done it:
shewing you reason why I doe so. 3. I shall give you my owne opinion concerning the words and reasons for it. 1. I will begin with such expositors as would have these words to be the Spouses words,
showing you reason why I do so. 3. I shall give you my own opinion Concerning the words and Reasons for it. 1. I will begin with such expositors as would have these words to be the Spouses words,
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I (saith M. Ainsworth) that is, the Spouse raised thee up, by earnest prayer, Psa. 44. 24. Raised up Christ under the apple-tree, the tree of free grace,
I (Says M. Ainsworth) that is, the Spouse raised thee up, by earnest prayer, Psa. 44. 24. Raised up christ under the Apple tree, the tree of free grace,
I, that is Christ, raised thee, that is, the Church of the Gentiles, under the Apple-tree, out of a low estate (say some) by the help of some inferiour Magistrate, saith M. Cotton. But I want an instance of the Metaphor so used, to patronize that opinion.
I, that is christ, raised thee, that is, the Church of the Gentiles, under the Apple tree, out of a low estate (say Some) by the help of Some inferior Magistrate, Says M. Cotton. But I want an instance of the Metaphor so used, to patronise that opinion.
For the Popish opinion, If we understand the sence of the words to be this, That the Spouse raised Christ upon the Crosse, what shall become of the next words, there thy mother brought thee forth? Did Christs mother bring him forth there? if so:
For the Popish opinion, If we understand the sense of the words to be this, That the Spouse raised christ upon the Cross, what shall become of the next words, there thy mother brought thee forth? Did Christ mother bring him forth there? if so:
But how can we say concerning the Crosse, There Christs mother brought him forth? If it be understood of Christs mysticall, or metaphoricall mother, which say some, is the Church. 1. Besides that, I never read the Church called Christs mother, though his wife and sister:
But how can we say Concerning the Cross, There Christ mother brought him forth? If it be understood of Christ mystical, or metaphorical mother, which say Some, is the Church. 1. Beside that, I never read the Church called Christ mother, though his wife and sister:
I say, besides that, it is to me very harsh sense, which I scarce understand, viz. how the Church is said to have brought forth Christ under the Crosse:
I say, beside that, it is to me very harsh sense, which I scarce understand, viz. how the Church is said to have brought forth christ under the Cross:
There thy mother brought thee forth, &c. How can we say that Christs mother, whether his naturall mother, Mary, or his metaphoricall mother, the Church (as some would have it) painfully brought forth Christ (for so the word is) under the tree of free grace of life? To me it almost sounds a making of Christ the object of free grace,
There thy mother brought thee forth, etc. How can we say that Christ mother, whither his natural mother, Marry, or his metaphorical mother, the Church (as Some would have it) painfully brought forth christ (for so the word is) under the tree of free grace of life? To me it almost sounds a making of christ the Object of free grace,
For the third sort I reject their opinion. 1. Because I see no reason why we should turne this whole book into a Prophecye. 2. And for M. Cottons single opinion I gave my reason against it before.
For the third sort I reject their opinion. 1. Because I see no reason why we should turn this Whole book into a Prophecy. 2. And for M. Cottons single opinion I gave my reason against it before.
I shall now propound my owne opinion, and rather seeke for company than follow any. 1. I lay it downe for a ground, that the words are the words of the Lord Jesus Christ, speaking concerning the beleeving soule. 2. I take it for granted, that the designe of Christs speech to the beleeving soule his Spouse, is to mind her of some notable engaging mercy he had bestowed upon her;
I shall now propound my own opinion, and rather seek for company than follow any. 1. I lay it down for a ground, that the words Are the words of the Lord jesus christ, speaking Concerning the believing soul. 2. I take it for granted, that the Design of Christ speech to the believing soul his Spouse, is to mind her of Some notable engaging mercy he had bestowed upon her;
that methinks is plaine, both from the word used [ raised ] which presupposeth a fallen estate. 2. Out of some estate in which it was naturally; that me thinks is plainly hinted in those words;
that methinks is plain, both from the word used [ raised ] which presupposeth a fallen estate. 2. Out of Some estate in which it was naturally; that me thinks is plainly hinted in those words;
[ I ] the Lord Jesus Christ, thy husband, thy Redeemer [ raised thee up ] exalted thee by the great worke of my redemption [ under the Apple-tree ] The Apple-tree is Christ, Cant. 2. ver. 3. Under my selfe by the use of mine Ordinances, which are the fruit of the Apple-tree, Christ:
[ I ] the Lord jesus christ, thy husband, thy Redeemer [ raised thee up ] exalted thee by the great work of my redemption [ under the Apple tree ] The Apple tree is christ, Cant 2. ver. 3. Under my self by the use of mine Ordinances, which Are the fruit of the Apple tree, christ:
but in a state of disunion, indeed [ under the Apple-tree ] in respect of eternall ordination, but not in the Apple-tree by an actuall implantation and union:
but in a state of disunion, indeed [ under the Apple tree ] in respect of Eternal ordination, but not in the Apple tree by an actual implantation and Union:
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there thy mother left thee, and could not help thee, and then I raised thee. I by the great worke of my redemption, covenanting, coming, dying, &c. for thee, raised thee from this misery to eternall life,
there thy mother left thee, and could not help thee, and then I raised thee. I by the great work of my redemption, covenanting, coming, dying, etc. for thee, raised thee from this misery to Eternal life,
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and all the privileges of it, and this I did when all other meanes failed, [ There thy mother brought thee forth ] by the use of my ordinances thou wert raised under the apple-tree:
and all the privileges of it, and this I did when all other means failed, [ There thy mother brought thee forth ] by the use of my ordinances thou Wertenberg raised under the Apple tree:
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so that the designe of the Lord Jesus Christ in the speech, Is to shew the beleeving soule what cause she had in all estates to cleave to him, more than all the world besides;
so that the Design of the Lord jesus christ in the speech, Is to show the believing soul what cause she had in all estates to cleave to him, more than all the world beside;
1. She had need of raising. 2. She was in a state of disunion, not united to the apple-tree. 2. By letting of her see the hopelesnesse of any remedy from any thing in the world, any friend in the world;
1. She had need of raising. 2. She was in a state of disunion, not united to the Apple tree. 2. By letting of her see the hopelesnesse of any remedy from any thing in the world, any friend in the world;
yea she that bare you. 3. By letting of her see the Honourable condition that she was now in, expressed in that word raised, which containes as much as can be spoken,
yea she that bore you. 3. By letting of her see the Honourable condition that she was now in, expressed in that word raised, which contains as much as can be spoken,
That is I (saith he,) all the world could not, I did. 5. By letting of her know the meanes were his (for so also the words [ under the apple-tree ] may be understood) I raised thee. The soule may say,
That is I (Says he,) all the world could not, I did. 5. By letting of her know the means were his (for so also the words [ under the Apple tree ] may be understood) I raised thee. The soul may say,
In particular you have here the Spouse described, 1. In her naturall Condition, where you are told, 1. What she is originally, so she is in a state of disunion to Christ, in such a condition that she hath need of raising,
In particular you have Here the Spouse described, 1. In her natural Condition, where you Are told, 1. What she is originally, so she is in a state of disunion to christ, in such a condition that she hath need of raising,
2. The meanes of this grace, the apples that grow upon Christ the appletree. 3. The effect of this grace in her, she commeth up out of the wildernesse.
2. The means of this grace, the Apples that grow upon christ the Apple tree. 3. The Effect of this grace in her, she comes up out of the Wilderness.
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Doct. 1. That the best of Gods Saints by nature were born in a lost condition, in a state of disunion to Jesus Christ, there their mother brought them forth, there she brought them forth that bare them.
Doct. 1. That the best of God's Saints by nature were born in a lost condition, in a state of disunion to jesus christ, there their mother brought them forth, there she brought them forth that bore them.
and though many of them may be borne of holy and godly parents, yet if you looke upon them as they are by Nature, they are in a lost, undone condition,
and though many of them may be born of holy and godly Parents, yet if you look upon them as they Are by Nature, they Are in a lost, undone condition,
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Now for the prosecution of this Doctrine, I shall 1. prove it by testimony of Scripture. 2. I shall open it to you how it comes to passe that they are so borne. 3. I shall make application of the Doctrine. 1. That they are by Nature in a lost, undone condition.
Now for the prosecution of this Doctrine, I shall 1. prove it by testimony of Scripture. 2. I shall open it to you how it comes to pass that they Are so born. 3. I shall make application of the Doctrine. 1. That they Are by Nature in a lost, undone condition.
1. In respect of finne. 2. In respect of punishment. Take that pregnant place for it, Ephes. 2. where the designe of the Apostle is plaine to advance Christ in the hearts of the beleeving Ephesians: To this end, 1. he discovers what need they had of him, that he opens by setting out their sad and wofull condition without him. 1. They were dead in trespasses and sins, ver. 7. 5. 2. They lived according to the Devils wil, ruled and acted by him, v. 2. 3. They were tainted with the lusts of the flesh,
1. In respect of fin. 2. In respect of punishment. Take that pregnant place for it, Ephesians 2. where the Design of the Apostle is plain to advance christ in the hearts of the believing Ephesians: To this end, 1. he discovers what need they had of him, that he Opens by setting out their sad and woeful condition without him. 1. They were dead in Trespasses and Sins, ver. 7. 5. 2. They lived according to the Devils will, ruled and acted by him, v. 2. 3. They were tainted with the Lustiest of the Flesh,
and inclined to fulfill the lusts of the flesh, and of the mind, v. 3. 4. They were Gentiles in the flesh, v. 11. 5. They were without Christ. 6. Aliens from the Common-wealth of Israel.
and inclined to fulfil the Lustiest of the Flesh, and of the mind, v. 3. 4. They were Gentiles in the Flesh, v. 11. 5. They were without christ. 6. Aliens from the Commonwealth of Israel.
7. Strangers from the Covenant of Promise, 8. having no hope. 9. Without God in the world, ver. 12. 10. Afar off, irreconciled, ver. 13, 14. 11. To summe up all in a word, ver. 3. The children of wrath by nature as well as others:
7. Strangers from the Covenant of Promise, 8. having no hope. 9. Without God in the world, ver. 12. 10. Afar off, irreconciled, for. 13, 14. 11. To sum up all in a word, ver. 3. The children of wrath by nature as well as Others:
And children of wrath Passive; passively being originally so guilty, that they deserve, and in respect of themselves, are liable to the eternall wrath of God.
And children of wrath Passive; passively being originally so guilty, that they deserve, and in respect of themselves, Are liable to the Eternal wrath of God.
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And who are these, ver. 19. They were such as were quickned, ver. 1. such as v. 19. were now no more strangers and forraigners, but fellow-Citizens with the Saints,
And who Are these, ver. 19. They were such as were quickened, ver. 1. such as v. 19. were now no more Strangers and foreigners, but fellow-Citizens with the Saints,
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I will add but that one place more Ez. 16. Where God setting out the native condition of his Church, sets it out by the resemblance of a new borne infant.
I will add but that one place more Ezra 16. Where God setting out the native condition of his Church, sets it out by the resemblance of a new born infant.
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she was not salted at all, nor swadled at all, cast out into the open feild, to the loathing of her person, v. 3. 4. 5. Polluted in her blood, v. 6. Yet she was one, to whom God had said live, v. 6. Whom God had beautified and adorned with speciall graces, v. 8. with whom God had made a covenant, and she was Gods claime, v. 8. &, v. 9. I passe on to the 2. Question propounded, viz. How it comes to passe, that all the Saints of God are originally in a lost undone condition, The words of the text answer this, their mother brought them forth so.
she was not salted At all, nor swaddled At all, cast out into the open field, to the loathing of her person, v. 3. 4. 5. Polluted in her blood, v. 6. Yet she was one, to whom God had said live, v. 6. Whom God had beautified and adorned with special graces, v. 8. with whom God had made a Covenant, and she was God's claim, v. 8. &, v. 9. I pass on to the 2. Question propounded, viz. How it comes to pass, that all the Saints of God Are originally in a lost undone condition, The words of the text answer this, their mother brought them forth so.
because The father hath eaten sowre grapes shall all the childrens teeth be set an edge? My intention is not here to dispute like a sophister, concerning those many questions about the propagation of Originall sin.
Because The father hath eaten sour grapes shall all the Children's teeth be Set an edge? My intention is not Here to dispute like a sophister, Concerning those many questions about the propagation of Original since.
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when the Apostle hath shewed us an open door for it to come in with a full body? he sayes by one man it came into the world, not by imitation of his example (as the Pelagians dream) So he might have said [ per diabolum intravit ] that it entred in by the Devill as well as [ per unum hominem ] by one man:
when the Apostle hath showed us an open door for it to come in with a full body? he Says by one man it Come into the world, not by imitation of his Exampl (as the Pelagians dream) So he might have said [ per Diabolum intravit ] that it entered in by the devil as well as [ per Unum hominem ] by one man:
what could be cleane that was borne of a woman? M. Perkins sayes it may be done two wayes. 1. Adam being a publique person carrying all us in his loynes,
what could be clean that was born of a woman? M. Perkins Says it may be done two ways. 1. Adam being a public person carrying all us in his loins,
for Adams sin, of his Image, which except he would he need never have stampt upon us, (not any wayes becomming by this act of judgement an author or maintainer of sinne) thus we become guilty Imputative, by imputation;
for Adams since, of his Image, which except he would he need never have stamped upon us, (not any ways becoming by this act of judgement an author or maintainer of sin) thus we become guilty Imputative, by imputation;
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only Christ who was borne of a woman, was borne cleane, and the reason for that, was (say the schoolmen) Ab Adamo humanam accepit naturā non tanquam a principio agente sed tanquam a principio materiali:
only christ who was born of a woman, was born clean, and the reason for that, was (say the Schoolmen) Ab Adam humanam accepit naturā non tanquam a principio agent sed tanquam a principio materiali:
And thus you see how it comes to passe that our mother brings us forth under the Apple-tree in a poore lost undone condition, there your mothers brought you forth, that bare you.
And thus you see how it comes to pass that our mother brings us forth under the Apple tree in a poor lost undone condition, there your mother's brought you forth, that bore you.
(Saith the blessed Apostle) who lives and sinneth not? This question was propounded to Saint Austine, How the Saints of God that had no sinne could convey sinne to their children:
(Says the blessed Apostle) who lives and Sinneth not? This question was propounded to Saint Augustine, How the Saints of God that had no sin could convey sin to their children:
he replies to it, Vicissim & ego interrogo, &c. Let me aske you (saith he) how one that is circumcised can beget one that is uncircumcised? and how it comes to passe that when you sow your wheat in your field without any chaffe cleaving to it, you should reap it with chaffe? how one that is a baptized Christian can beget one that is an unbaptized heat hen? you will answer, Quia non facit generatio sed regeneratio Christianos.
he replies to it, Vicissim & ego Interrogo, etc. Let me ask you (Says he) how one that is circumcised can beget one that is uncircumcised? and how it comes to pass that when you sow your wheat in your field without any chaff cleaving to it, you should reap it with chaff? how one that is a baptised Christian can beget one that is an unbaptized heat hen? you will answer, Quia non facit generatio sed regeneratio Christians.
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M. Perkins saith, God took this order in the creation, that whatsoever evill Adam procured, he should bring it not only on himself but all his posterity, by virtue of wch decree the propagation of sinne is continued without any interruption,
M. Perkins Says, God took this order in the creation, that whatsoever evil Adam procured, he should bring it not only on himself but all his posterity, by virtue of which Decree the propagation of sin is continued without any interruption,
even as God hath set it in the order of nature that the wheat thrown pure into the ground, should yet spring and grow (so often as it is sowed) with stalk, eare, blade.
even as God hath Set it in the order of nature that the wheat thrown pure into the ground, should yet spring and grow (so often as it is sowed) with stalk, ear, blade.
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And all this I conceive is the truth concerning the manner of conveyence of this sad legacy to all the Children of Adam. Without fifting those Philosophicall,
And all this I conceive is the truth Concerning the manner of conveyence of this sad legacy to all the Children of Adam. Without fifting those Philosophical,
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1. This may discover unto you, the lying falshood of the Pelagian Doctrine, and of diverse in these times, that have been so unhappy as to rake up all the putrified dunghills of errors, and vend them for new truths.
1. This may discover unto you, the lying falsehood of the Pelagian Doctrine, and of diverse in these times, that have been so unhappy as to rake up all the Putrified dunghills of errors, and vend them for new truths.
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and now in these dayes, viz, that Christ by his death, Originale peccatum ex humanâ naturâ sustulit, tooke away originall sin out of our natures, they are the very words of Chemnitius, repeating the error of the old Anabaptists concerning this point,
and now in these days, videlicet, that christ by his death, Original peccatum ex humanâ naturâ sustulit, took away original since out of our nature's, they Are the very words of Chemnitz, repeating the error of the old Anabaptists Concerning this point,
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and this I perceive many people harping on even in this City, especially those that have so good an opinion of Christs death, that he (as they dreame) died for all;
and this I perceive many people harping on even in this city, especially those that have so good an opinion of Christ death, that he (as they dream) died for all;
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pinch them a little and they will confesse, that all shall not be saved, but this is in regard for their actuall sins, for their originall sinne, Christ hath paid that score:
pinch them a little and they will confess, that all shall not be saved, but this is in regard for their actual Sins, for their original sin, christ hath paid that score:
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even as others, Eph. 2. 3. Besides that Christ useth not to pay any debts by halves, it were as good as nothing for Iesus Christ to pardon a reprobates Originall sin to whom he never intends to pardon all sinne;
even as Others, Ephesians 2. 3. Beside that christ uses not to pay any debts by halves, it were as good as nothing for Iesus christ to pardon a Reprobates Original since to whom he never intends to pardon all sin;
and laying upon them an obligation to death, since Christ dyed, untill their Iustification, but even after Iustification there is a body of death; it hath lost its condemning power, and its raigning power, but it yet cleaves to our flesh,
and laying upon them an obligation to death, since christ died, until their Justification, but even After Justification there is a body of death; it hath lost its condemning power, and its reigning power, but it yet cleaves to our Flesh,
and refer you to those that have defended the truth in it, as Zanchi, &c. and leaving this first use, shall proceed to some further application, which shall be more Particular. 1. By way of Instruction. 2. By way of Examination, and Tryall.
and refer you to those that have defended the truth in it, as Zanchi, etc. and leaving this First use, shall proceed to Some further application, which shall be more Particular. 1. By Way of Instruction. 2. By Way of Examination, and Trial.
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how few are they whom thou hast chosen ever to obtaine eternall life? and yet these are children of wrath by nature as well as others. Poore creatures!
how few Are they whom thou hast chosen ever to obtain Eternal life? and yet these Are children of wrath by nature as well as Others. Poor creatures!
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and it should live six, or ten, or twenty years, and yet not be able to use its limbs, you would say it would be a very great hazard if ever that child did recover its limbs,
and it should live six, or ten, or twenty Years, and yet not be able to use its limbs, you would say it would be a very great hazard if ever that child did recover its limbs,
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It was such a miracle, that in the ninth of John, when Jesus Christ had restored sight to one that was borne blind, the Jewes would not beleeve it possible,
It was such a miracle, that in the ninth of John, when jesus christ had restored sighed to one that was born blind, the Jews would not believe it possible,
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and ver. 32. we find a positive determination upon the question, Since the world began, it was never heard that any man opened the eyes of one that was borne blind:
and for. 32. we find a positive determination upon the question, Since the world began, it was never herd that any man opened the eyes of one that was born blind:
and have lived some ten, some twenty, some thirty yeares, some more, and all this time have continually had all the meanes that could be applyed to them for recovery,
and have lived Some ten, Some twenty, Some thirty Years, Some more, and all this time have continually had all the means that could be applied to them for recovery,
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Was not this poore creature borne blind? how doth he now see? was not he borne lost? How is he now raised? but for those that in stead of growing better, are growne ten times worse, that have hardened their hearts,
Was not this poor creature born blind? how does he now see? was not he born lost? How is he now raised? but for those that in stead of growing better, Are grown ten times Worse, that have hardened their hearts,
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and gone on in riot, and wantonnesse, and are yet in their bloud, it is ten to one if ever the Lord say to them, live; they are growne to such a shamelesse impudence in wickednesse, I dare not say, there is no hope; But let me sadly say, there is small hope that ever the Lord should raise such wretches:
and gone on in riot, and wantonness, and Are yet in their blood, it is ten to one if ever the Lord say to them, live; they Are grown to such a shameless impudence in wickedness, I Dare not say, there is no hope; But let me sadly say, there is small hope that ever the Lord should raise such wretches:
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What a boasting we have of pedegrees, and great descents? What a great word it is in the world, I was better borne than you, My father was such a Gentleman,
What a boasting we have of pedigrees, and great descents? What a great word it is in the world, I was better born than you, My father was such a Gentleman,
Tully could retort to the Roman, bragging of his descent, Domus mea à me incipiet, tua verò in te desinet, My house shall have its Originall from me, my Nobility and worth;
Tully could retort to the Roman, bragging of his descent, Domus mea à me incipiet, tua verò in te desinet, My house shall have its Original from me, my Nobilt and worth;
how contemptible would such a poore wretch be in every mans eyes? And is not this the condition of the most of the great men, gallants of the world, they glister with an outside a little in the world, their names are great, their persons admired;
how contemptible would such a poor wretch be in every men eyes? And is not this the condition of the most of the great men, gallants of the world, they glister with an outside a little in the world, their names Are great, their Persons admired;
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This was the Jewes great brag, that they came forth out of the waters of Judah, and were called by the name of Israel, and were of the house of Jacob, Isa. 48. 1. They call'd themselves of the Holy City,
This was the Jews great brag, that they Come forth out of the waters of Judah, and were called by the name of Israel, and were of the house of Jacob, Isaiah 48. 1. They called themselves of the Holy city,
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but for all this observe what God sayes to them, v. 4, 5, 6, &c. This was that which the Jewes had to boast of to the Lord Jesus Christ, Joh. 8. 33. We are Abrahams seed, and were never in bondage to any man, how sayest thou, you shall be made free? They tooke it ill, that they being Abrahams seed, should be so much as supposed to be in a bad condition.
but for all this observe what God Says to them, v. 4, 5, 6, etc. This was that which the Jews had to boast of to the Lord jesus christ, John 8. 33. We Are Abrahams seed, and were never in bondage to any man, how Sayest thou, you shall be made free? They took it ill, that they being Abrahams seed, should be so much as supposed to be in a bad condition.
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But observe how Christ takes away their brag in the 39. Jesus saith unto them, if you were Abrahams children [ that is, his spirituall children ] you would doe the works of Abraham:
But observe how christ Takes away their brag in the 39. jesus Says unto them, if you were Abrahams children [ that is, his spiritual children ] you would do the works of Abraham:
your parents faith will want a way of conveyance to doe good to your soules. Graft a sweet Peare or Plumme upon a wild or sowre Crab-stocke, it will grow,
your Parents faith will want a Way of conveyance to do good to your Souls. Grafted a sweet Pear or Plum upon a wild or sour Crab-stock, it will grow,
Therefore to conclude this use, let me mind you of the words of the first Gospell-preacher, John the Baptist, Mat. 3. ver. 8. Bring forth fruit therefore worthy of amendment of life,
Therefore to conclude this use, let me mind you of the words of the First Gospell-preacher, John the Baptist, Mathew 3. ver. 8. Bring forth fruit Therefore worthy of amendment of life,
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Cheat not thy selfe therefore with such licentious, souledeceiving principles of Libertinisme. I have done with the first Use of Instruction, I passe on to a second.
Cheat not thy self Therefore with such licentious, souledeceiving principles of Libertinism. I have done with the First Use of Instruction, I pass on to a second.
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Christians, the weight of your soules hangs upon this Examination: This was your and my condition, Try therefore your selves whether you be in the faith or no;
Christians, the weight of your Souls hangs upon this Examination: This was your and my condition, Try Therefore your selves whither you be in the faith or no;
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and carry thee out to drunkennesse, wantonnesse, lying, swearing, all manner of ungodlinesse, This thou mayest be sure of, thou art not raised yet out of thy hellish danger in which thou wert borne, Eph. 5. 5. 1 Tim. 1. 9, 10. Rev. 21. 8. Rev. 22. 15. 1 Cor. 6. 9, 10.
and carry thee out to Drunkenness, wantonness, lying, swearing, all manner of ungodliness, This thou Mayest be sure of, thou art not raised yet out of thy hellish danger in which thou Wertenberg born, Ephesians 5. 5. 1 Tim. 1. 9, 10. Rev. 21. 8. Rev. 22. 15. 1 Cor. 6. 9, 10.
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But secondly, If thou hast no more than bridled and refined Nature, I call Bridled Nature, a kind of civility which thou pridest in, that thou art not so debauched a wretch as others are:
But secondly, If thou hast no more than bridled and refined Nature, I call Bridled Nature, a kind of civility which thou pridest in, that thou art not so debauched a wretch as Others Are:
and perhaps as much as the Pharisee, Luke 18. v. 11. I thanke thee I am not (as other men are) extortioners, unjust, adulterers, or even as this Publicane;
and perhaps as much as the Pharisee, Lycia 18. v. 11. I thank thee I am not (as other men Are) extortioners, unjust, Adulterers, or even as this Publican;
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Secondly, In a Positive righteousnesse; Thou canst say, whose Oxe have I taken? whose Asse have I taken? or whom have I defrauded? Thou tythest Mint and Annis,
Secondly, In a Positive righteousness; Thou Canst say, whose Ox have I taken? whose Ass have I taken? or whom have I defrauded? Thou tythest Mint and Annis,
If thou hast no more than a Bridled nature, it is not enough, the young man went away from Christ sorrowfull, Mar. 10. The Pharisee went away not justified, Luke 18. ver. 14. Nay secondly,
If thou hast no more than a Bridled nature, it is not enough, the young man went away from christ sorrowful, Mar. 10. The Pharisee went away not justified, Lycia 18. ver. 14. Nay secondly,
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and (without the Common-prayer Booke too, I doe not read that they had one in use to worship their Idols with (Nature had given them a tongue to speak their wants without a Tutor) and yet be a wretch under the Apple-tree.
and (without the Common prayer Book too, I do not read that they had one in use to worship their Idols with (Nature had given them a tongue to speak their Wants without a Tutor) and yet be a wretch under the Apple tree.
The Pharisee would be so far from being ashamed to pray in his Family, that he would not be ashamed to come and pray in the Temple, Luke 18. v. 10, 11. He fasted twice a weeke;
The Pharisee would be so Far from being ashamed to pray in his Family, that he would not be ashamed to come and pray in the Temple, Lycia 18. v. 10, 11. He fasted twice a Week;
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how many quarrels had they with our Lord Jesus Christ for healing, for his Disciples but plucking of eares of corne, on the Sabbath day? Here was Nature seven times purified and yet for all this Christ tels his Disciples, Mat. 5. 20. That except their righteousnesse exceeded the righteousnesse of the Scribes and Pharisees, they should never enter into the Kingdome of God. Tremble at this you that are lyers, Sabbath-breakers, prophane persons, unjust in your Callings, unconscionable in your walkings with God.
how many quarrels had they with our Lord jesus christ for healing, for his Disciples but plucking of ears of corn, on the Sabbath day? Here was Nature seven times purified and yet for all this christ tells his Disciples, Mathew 5. 20. That except their righteousness exceeded the righteousness of the Scribes and Pharisees, they should never enter into the Kingdom of God. Tremble At this you that Are liars, Sabbath breakers, profane Persons, unjust in your Callings, unconscionable in your walkings with God.
His name to thy soule is as an ointment powred forth, Cant. 1. 3. Why like an ointment powred forth? Mar. 14. v. 3. Joh. 12. 3. When the box of ointment was broken,
His name to thy soul is as an ointment poured forth, Cant 1. 3. Why like an ointment poured forth? Mar. 14. v. 3. John 12. 3. When the box of ointment was broken,
Is it thus with thy soule Christian? Is Jesus Christ precious to thee? Is his name to thy soule like an ointment powred forth? Is thy whole heart filled with the sweet smell of Jesus Christ? Art thou ravished with his love, his incomprehensible, his unfadomable love? Is Christ in his Ordinances precious to thy soule, that thou desirest the sincere milke of the word,
Is it thus with thy soul Christian? Is jesus christ precious to thee? Is his name to thy soul like an ointment poured forth? Is thy Whole heart filled with the sweet smell of jesus christ? Art thou ravished with his love, his incomprehensible, his unfadomable love? Is christ in his Ordinances precious to thy soul, that thou Desirest the sincere milk of the word,
as the new borne babe desires the milke of the breasts? Doth the very thinking of Christ ravish thy heart? Doth the naming of him carry thy soule almost above it selfe in an extasie of love? Is he like an Apple to thy tast, that thy mouth is filled with the sweetnesse of his juice? High thoughts of Jesus Christ argue that Jesus Christ is spiritually tasted by thy soule.
as the new born babe Desires the milk of the breasts? Does the very thinking of christ ravish thy heart? Does the naming of him carry thy soul almost above it self in an ecstasy of love? Is he like an Apple to thy taste, that thy Mouth is filled with the sweetness of his juice? High thoughts of jesus christ argue that jesus christ is spiritually tasted by thy soul.
and thine owne wickednesse and vilenesse, Doth it then comfort thee to remember Jesus Christ his love and merits? Christ is no cordiall to wicked, unbeleeving wretches, it terrifieth them the more to remember Jesus Christ.
and thine own wickedness and vileness, Does it then Comfort thee to Remember jesus christ his love and merits? christ is no cordial to wicked, unbelieving wretches, it terrifieth them the more to Remember jesus christ.
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Ah! (saith he) that is he that dyed for my sinnes, and rose againe for my justification, Rom. 5. 25. When he looks upon all his righteousnesse, as a monstruous cloth,
Ah! (Says he) that is he that died for my Sins, and rose again for my justification, Rom. 5. 25. When he looks upon all his righteousness, as a monstruous cloth,
thats he saith the soule, that hath paid the debt to infinite justice for me, that for me, hath satisfied his Fathers wrath, that powred out his soule unto death,
thats he Says the soul, that hath paid the debt to infinite Justice for me, that for me, hath satisfied his Father's wrath, that poured out his soul unto death,
and to him there is given much incence, that he should offer it up with the Prayers of all Saints, upon the golden Altar which is before the throne, Rev. 8. 3. Thus now try (Christian) whether thou hast tasted of the fruit of the Apple-tree;
and to him there is given much incense, that he should offer it up with the Prayers of all Saints, upon the golden Altar which is before the throne, Rev. 8. 3. Thus now try (Christian) whither thou hast tasted of the fruit of the Apple tree;
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is Jesus Christ a Cordiall to thy soule, in soule-swoonings? 3. The apple is Nutritive. Eaten, moderately, and seasonably, it affords nourishment, and maintaines life, and strength:
is jesus christ a Cordial to thy soul, in soule-swoonings? 3. The apple is Nutritive. Eaten, moderately, and seasonably, it affords nourishment, and maintains life, and strength:
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Try thy selfe by this, Christian, whether Christ be in thee yea or no: If he be, thou derivest strength from him, and he maintaineth spiritual life in thee.
Try thy self by this, Christian, whither christ be in thee yea or no: If he be, thou derivest strength from him, and he maintaineth spiritual life in thee.
Dost thou find that thy heart is growing? that by a strength derived from Jesus Christ, thou walkest and goest on from strength to strength? Doest thou find that from a digestion of Jesus Christ's death, resurrection,
Dost thou find that thy heart is growing? that by a strength derived from jesus christ, thou walkest and goest on from strength to strength? Dost thou find that from a digestion of jesus Christ's death, resurrection,
and Ascension (the fruits that grow upon that Apple-tree of free grace) thou gettest strength against thy Corruptions, against the Devels temptations? that upon thy tasting of Christ thou growest in grace? when thou tastest him afresh in the Sacrament,
and Ascension (the fruits that grow upon that Apple tree of free grace) thou gettest strength against thy Corruptions, against the Devils temptations? that upon thy tasting of christ thou Growest in grace? when thou tastest him afresh in the Sacrament,
Nay thou wilt find not only a growth, but that thou growest from that Nourishment that Christ Jesus affords thy soule, that thou walkest in his strength,
Nay thou wilt find not only a growth, but that thou Growest from that Nourishment that christ jesus affords thy soul, that thou walkest in his strength,
Try therefore thy heart Christian, if thou hast eaten of the Apples, thou wilt find them Nutritive, it will not be like the swallowing of a dry stone or stick, that have no nourishing quality in them.
Try Therefore thy heart Christian, if thou hast eaten of the Apples, thou wilt find them Nutritive, it will not be like the swallowing of a dry stone or stick, that have no nourishing quality in them.
If thou hast tasted of Jesus Christ, and hast swallowed the Apples of free grace, the vertue of them diffuseth it selfe into thy whole soule, and body.
If thou hast tasted of jesus christ, and hast swallowed the Apples of free grace, the virtue of them diffuseth it self into thy Whole soul, and body.
And now for thy soule and inward man, thy Understanding is full of the knowledge of Jesus Christ, Yea thou hast determined with thy selfe to know nothing but Christ, and him crucified.
And now for thy soul and inward man, thy Understanding is full of the knowledge of jesus christ, Yea thou hast determined with thy self to know nothing but christ, and him Crucified.
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and prove what that good, and acceptable, and perfect will of thy God is, Rom. 12. 1. 2. Is it thus now with thee Christian? is the vertue of the Apple thus diffused throughout thy whole Soule? then thou mayest be of good comfort.
and prove what that good, and acceptable, and perfect will of thy God is, Rom. 12. 1. 2. Is it thus now with thee Christian? is the virtue of the Apple thus diffused throughout thy Whole Soul? then thou Mayest be of good Comfort.
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The Devils have some graines of faith amongst them, the Apostle sayes, They beloeve and tremble. Wicked and prophane wretches have their degrees of faith too;
The Devils have Some grains of faith among them, the Apostle Says, They beloeve and tremble. Wicked and profane wretches have their Degrees of faith too;
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they will at least tell you they beleeve that Christ came into the world, and dyed, they give credence to the story, &c. But this faith is no true hand, it will plucke never an apple of Life.
they will At least tell you they believe that christ Come into the world, and died, they give credence to the story, etc. But this faith is no true hand, it will pluck never an apple of Life.
but being sensible of thy owne vilenesse, and the insufficiency that is in thy selfe for any salvation? dost thou truly relye upon Jesus Christ? and this will be tryed by the third particular, necessary to the hand that reacheth.
but being sensible of thy own vileness, and the insufficiency that is in thy self for any salvation? dost thou truly rely upon jesus christ? and this will be tried by the third particular, necessary to the hand that reaches.
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The dead hand, let it be never so true flesh and bloud, it reacheth nothing, it hath no internall principle of life in it selfe to carry it out in externall operations of Life:
The dead hand, let it be never so true Flesh and blood, it reaches nothing, it hath no internal principle of life in it self to carry it out in external operations of Life:
so must it be with the souls hands, that reach, and plucke the Apples of free grace of the Tree of Life, mentioned, Rev. 22. 1. It must have an internall principle of Life.
so must it be with the Souls hands, that reach, and pluck the Apples of free grace of the Tree of Life, mentioned, Rev. 22. 1. It must have an internal principle of Life.
Viva fides est operosa, is a knowne maxime, Faith in the Saints is powerfull, 2 Thes. 1. 11. The worke of faith with power, Jam. 2. 17. Faith without works is dead.
Viva fides est operosa, is a known maxim, Faith in the Saints is powerful, 2 Thebes 1. 11. The work of faith with power, Jam. 2. 17. Faith without works is dead.
The same faith that saith to the soule, this promise is the truth of God, stay thy selfe upon it, saith also to the soule, this precept is the rule of God, walke according to it.
The same faith that Says to the soul, this promise is the truth of God, stay thy self upon it, Says also to the soul, this precept is the Rule of God, walk according to it.
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Hast thou not the painted faith of the hypocrite, but the true faith of the Saints, called by a distinguishing character, The faith of Gods Elect, Titus 1. v. 1. Hast thou not a finger only,
Hast thou not the painted faith of the hypocrite, but the true faith of the Saints, called by a distinguishing character, The faith of God's Elect, Titus 1. v. 1. Hast thou not a finger only,
and there is a morall perswasion, and there is a traditionall perswasion, and a diabolicall perswasion, all these differ from the worke of Faith, which is true,
and there is a moral persuasion, and there is a traditional persuasion, and a diabolical persuasion, all these differ from the work of Faith, which is true,
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A Roman writ to Tully, to write him something concerning the immortality of the soule. Tully writ back againe to him, Evolve libr•m Platonis & nihil amplius est quod desideres.
A Roman writ to Tully, to write him something Concerning the immortality of the soul. Tully writ back again to him, Evolve libr•m Plato's & nihil Amplius est quod desideres.
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if thou beest perswaded to rest, and rely upon God and his promises for salvation, meerely upon this skore, I live justly, I tythe Mint and Annis, I have taken no mans Oxe or Asse from him, whom have I defrauded? Alas,
if thou Best persuaded to rest, and rely upon God and his promises for salvation, merely upon this score, I live justly, I tithe Mint and Annis, I have taken no men Ox or Ass from him, whom have I defrauded? Alas,
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This was the Samaritanes Religion, which the good woman was as tenacious of, as ours are now of the Common Prayer Book, Joh. 4. 20. Our Fathers worshipped in this mountaine,
This was the Samaritans Religion, which the good woman was as tenacious of, as ours Are now of the Common Prayer Book, John 4. 20. Our Father's worshipped in this mountain,
It is the great objection wee have against the Church of Rome, That they would have men beleeve as the Church beleeves: But for the most part wee are condemned in what we condemne.
It is the great objection we have against the Church of Rome, That they would have men believe as the Church believes: But for the most part we Are condemned in what we condemn.
Doe not most men beleeve as their Fathers beleeved? What a sinne it is thought to thinke of stripping Queen Elizabeths Reformation? Are not most men limitted to this faith? and is not here all the perswasion that men have of the saving Truths of God, that Christ was God and man, that he dyed, rose,
Do not most men believe as their Father's believed? What a sin it is Thought to think of stripping Queen Elizabeths Reformation? are not most men limited to this faith? and is not Here all the persuasion that men have of the Saving Truths of God, that christ was God and man, that he died, rose,
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Fourthly, If thy faith be the Devills gift to thee, it is no hand that will reach Christ. The Devill hath his Apes-faced-Graces; Morall walking instead of Gospell-obedience;
Fourthly, If thy faith be the Devils gift to thee, it is no hand that will reach christ. The devil hath his Apes-faced-Graces; Moral walking instead of Gospel obedience;
Feare of Hell in stead of feare of God; and so presumption instead of Faith. He carries too great designes. 1. To flatter the soule to hell, by presumption.
fear of Hell in stead of Fear of God; and so presumption instead of Faith. He carries too great designs. 1. To flatter the soul to hell, by presumption.
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and cry confidently, Lord, Lord, open to me, I have prayed in thy name, &c. Hee knowes well enough, that the answer will be, Depart from me, I know you not, you workers of iniquity.
and cry confidently, Lord, Lord, open to me, I have prayed in thy name, etc. He knows well enough, that the answer will be, Depart from me, I know you not, you workers of iniquity.
And who so lookes upon your lives againe, and seeth no repentance, no sitting downe and saying, What have I done? no care of future obedience, but a loose irreligious walking;
And who so looks upon your lives again, and sees no Repentance, no sitting down and saying, What have I done? no care of future Obedience, but a lose irreligious walking;
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would he not bee confident that the Devill hath perswaded you to venture? it is but a soule lost, (but poor wretch it is lost for ever) and Christ is mercifull (but to no such hell-hounds as thou art wretch) O Lord!
would he not be confident that the devil hath persuaded you to venture? it is but a soul lost, (but poor wretch it is lost for ever) and christ is merciful (but to no such hellhounds as thou art wretch) Oh Lord!
Why? they are well, they rest upon Jesus Christ, they are confident he will save them, (who is bolder than blinde Bayard, is our Countrey Proverb?) though all know, the wretch never was sensible of his lost condition,
Why? they Are well, they rest upon jesus christ, they Are confident he will save them, (who is bolder than blind Bayard, is our Country Proverb?) though all know, the wretch never was sensible of his lost condition,
Diabolicall perswasion widely differs from faith. But lastly. Fiftly, Faith is the gift of God. It is grounded upon divine perswasion, The Spirit of God, and the Word of God,
Diabolical persuasion widely differs from faith. But lastly. Fifty, Faith is the gift of God. It is grounded upon divine persuasion, The Spirit of God, and the Word of God,
come to him, and aske him, Christian, what perswades thee to rest upon Jesus Christ? he answereth with Paul, I know and am perswaded by the Lord Jesus Christ.
come to him, and ask him, Christian, what persuades thee to rest upon jesus christ? he Answers with Paul, I know and am persuaded by the Lord jesus christ.
Or the word of God perswaded me, I heard a Voice saying, come, I knew, he that had promised was faithfull and able to performe it, Rom. 4. 21. Faith is the gift of God, saith the Apostle, Ephes. 2. 8. It is the Fathers work and gift, the Sonnes gift and work, the Spirits worke,
Or the word of God persuaded me, I herd a Voice saying, come, I knew, he that had promised was faithful and able to perform it, Rom. 4. 21. Faith is the gift of God, Says the Apostle, Ephesians 2. 8. It is the Father's work and gift, the Sons gift and work, the Spirits work,
It is a piece of Grace, and Christ is the wellhead of all divine Grace, 1 Cor. 1. 4. He is therefore called, The author and finisher of our faith, Hebr. 12. 2. It is the gift and work of the Spirit of God, 1 Cor. 12. 9. To one is given by the Spirit the word of wisedome;
It is a piece of Grace, and christ is the wellhead of all divine Grace, 1 Cor. 1. 4. He is Therefore called, The author and finisher of our faith, Hebrew 12. 2. It is the gift and work of the Spirit of God, 1 Cor. 12. 9. To one is given by the Spirit the word of Wisdom;
Is thy faith a gift of God wrought by his Spirit, and grounded upon his Word? such must that hand be that plucketh the fruit of this Appletree of free grace;
Is thy faith a gift of God wrought by his Spirit, and grounded upon his Word? such must that hand be that plucketh the fruit of this Apple tree of free grace;
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I proceed now to a third Use, and and that is of Exhortation, To all those that are through the mercy of God recovered out of that sad condition in which we were all by Nature, that are now cleansed, washed and sanctified.
I proceed now to a third Use, and and that is of Exhortation, To all those that Are through the mercy of God recovered out of that sad condition in which we were all by Nature, that Are now cleansed, washed and sanctified.
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hath the Lord raised you up? hath hee given you to taste of the Apples of freegrace? let the remembrance of your former condition perswade you, 1. To get thankfull hearts. 2. To get pittying hearts. 3. To keep humble hearts.
hath the Lord raised you up? hath he given you to taste of the Apples of Free grace? let the remembrance of your former condition persuade you, 1. To get thankful hearts. 2. To get pitying hearts. 3. To keep humble hearts.
1. Let this consideration perswade with you to get thankefull hearts; Let every soule of you say, sing, that 103 Psalme, verse 1, 2, 3. Blesse the Lord, O my soule,
1. Let this consideration persuade with you to get thankful hearts; Let every soul of you say, sing, that 103 Psalm, verse 1, 2, 3. Bless the Lord, Oh my soul,
who hath forgiven all thine iniquities, who hath healed all thy diseases, &c. to the 6. verse. Christians, I have heard a Story of a Gentleman, that having rid over a dangerous Passage in the night, returning in the morning to see it, at the beholding of it, sunke down and dyed; Astonishment kild him.
who hath forgiven all thine iniquities, who hath healed all thy diseases, etc. to the 6. verse. Christians, I have herd a Story of a Gentleman, that having rid over a dangerous Passage in the night, returning in the morning to see it, At the beholding of it, sunk down and died; Astonishment killed him.
Ah, Christian, wouldst thou be but perswaded in the morning of thy Conversion, when the Lord hath brought thy soule to himselfe, wouldst thou bee but perswaded to look with a serious eye of meditation, what dangers thou hast escaped,
Ah, Christian, Wouldst thou be but persuaded in the morning of thy Conversion, when the Lord hath brought thy soul to himself, Wouldst thou be but persuaded to look with a serious eye of meditation, what dangers thou hast escaped,
were not wee all borne blinde? How doe any of us see? O now let us all say with David, Psalme 116. verse 16. O Lord! truely we are thy servants, we are thy servants,
were not we all born blind? How do any of us see? O now let us all say with David, Psalm 116. verse 16. Oh Lord! truly we Are thy Servants, we Are thy Servants,
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I shall shut up this first Branch of the Exhortation, with the words of the blessed Apostle, Rom. 12. verse 1, 2. Now, I beseech you (brethren) by the mercies of God, that you offer up your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service:
I shall shut up this First Branch of the Exhortation, with the words of the blessed Apostle, Rom. 12. verse 1, 2. Now, I beseech you (brothers) by the Mercies of God, that you offer up your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service:
And bee not conformed to this world, but be yee transformed by the renewing of your mindes, that yee may prove what is that good, that acceptable, and perfect will of God.
And be not conformed to this world, but be ye transformed by the renewing of your minds, that ye may prove what is that good, that acceptable, and perfect will of God.
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Secondly, were you, even you Christians, also out of Christ when your Mother brought you forth? Ah, methinkes then, the sense of your owne misery should call for the yernings of your soules to those poore creatures that are yet in it.
Secondly, were you, even you Christians, also out of christ when your Mother brought you forth? Ah, methinks then, the sense of your own misery should call for the yearnings of your Souls to those poor creatures that Are yet in it.
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Ah, how many objects of such Charity is there every where? How many poore wretches in every Congregation, in every family, that the Lord knoweth are yet in the state of Nature? It is ten to one but all of us have either an Husband,
Ah, how many objects of such Charity is there every where? How many poor wretches in every Congregation, in every family, that the Lord Knoweth Are yet in the state of Nature? It is ten to one but all of us have either an Husband,
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yet he scarce deserves the name of a Christian amongst us that hath not a yerning soule towards them, that doth not pray for them, that is not afflicted to heare those sad and dolefull relations concerning their sufferings,
yet he scarce deserves the name of a Christian among us that hath not a yearning soul towards them, that does not pray for them, that is not afflicted to hear those sad and doleful relations Concerning their sufferings,
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Is not, think you, the Captivity of hell as sad and dreadfull as to be a Turkish Gally-slave? Is not it as sad to be under the Devills clutches as it can be to be in the fingers,
Is not, think you, the Captivity of hell as sad and dreadful as to be a Turkish Galley slave? Is not it as sad to be under the Devils clutches as it can be to be in the fingers,
And my friends, do you think that the Turke hath the tenth part of the Captives that the Devill hath? Do you thinke there is not ten thousand times more poore soules under the Devills Lashes,
And my Friends, do you think that the Turk hath the tenth part of the Captives that the devil hath? Do you think there is not ten thousand times more poor Souls under the Devils Lashes,
than there is Christians under the power of the Irish Rebells? and have they a sword, have they torments like him? and where is the soule mournes over the Drunkard, vaine person, the swearer,
than there is Christians under the power of the Irish Rebels? and have they a sword, have they torments like him? and where is the soul mourns over the Drunkard, vain person, the swearer,
or blasphemer? where is the soule that sayes to him, what are you about to doe? and yet I dare say, here is not one in this Congregation, that hath not a Father,
or blasphemer? where is the soul that Says to him, what Are you about to do? and yet I Dare say, Here is not one in this Congregation, that hath not a Father,
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O Christians, consider, did not you need pitty and prayers, thinke you, when you were there? O, save others with feare, pulling them out of the fire: O pray, pray.
O Christians, Consider, did not you need pity and Prayers, think you, when you were there? Oh, save Others with Fear, pulling them out of the fire: Oh pray, pray.
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Hark how the Church of the Jewes prayed for the Church of the Gentiles when they were strangers to God, Cant. 8. verse 8. We have a little sister, and she hath no breasts:
Hark how the Church of the Jews prayed for the Church of the Gentiles when they were Strangers to God, Cant 8. verse 8. We have a little sister, and she hath no breasts:
Thirdly, and lastly, Were you all borne out of Christ? in a sad undone condition by Nature? Then let mee perswade you to keep humble hearts: Remember but what you were.
Thirdly, and lastly, Were you all born out of christ? in a sad undone condition by Nature? Then let me persuade you to keep humble hearts: remember but what you were.
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It is enough to tame the swellings of your spirits, to thinke that you were not borne worth a ragge to cover your nakednesse, you were cast out into the open field, to the loathing of your person.
It is enough to tame the swellings of your spirits, to think that you were not born worth a rag to cover your nakedness, you were cast out into the open field, to the loathing of your person.
It was that which the Apostle urged, to bring downe the swellings of pride in the Corinthians, 1 Cor. 4. 7. For who maketh thee to differ from another? And what hast thou that thou didst not receive? Now if thou hast received it,
It was that which the Apostle urged, to bring down the swellings of pride in the Corinthians, 1 Cor. 4. 7. For who makes thee to differ from Another? And what hast thou that thou didst not receive? Now if thou hast received it,
and excellest another, others are nothing to thee, &c. I beseech thee to consider, who maketh thee to differ? How came there to be such a difference betwixt thee and other Christians? I am sure you were once both under the Apple-tree together, there your mothers brought you forth, there she brought you forth that bare you.
and excellest Another, Others Are nothing to thee, etc. I beseech thee to Consider, who makes thee to differ? How Come there to be such a difference betwixt thee and other Christians? I am sure you were once both under the Apple tree together, there your mother's brought you forth, there she brought you forth that bore you.
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And so concerning one that hath been of a verie low and meane condition, and by the meere favour of the Prince is raised up to some great dignity, wee say it will be a great deale of policy in him to carry himselfe humbly in his place.
And so Concerning one that hath been of a very low and mean condition, and by the mere favour of the Prince is raised up to Some great dignity, we say it will be a great deal of policy in him to carry himself humbly in his place.
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Indeed there was a difference in God the Fathers Book of Election, and in Christs Book of Redemption, (which is but a transcript of the other) but a Creature difference there was none, no selfe-difference at all.
Indeed there was a difference in God the Father's Book of Election, and in Christ Book of Redemption, (which is but a transcript of the other) but a Creature difference there was none, no selfe-difference At all.
O remember, Christian, who it was that Raised thee up under the Apple-tree, there thy mother brought thee forth, there she brought thee forth that bare thee.
O Remember, Christian, who it was that Raised thee up under the Apple tree, there thy mother brought thee forth, there she brought thee forth that bore thee.
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2. To those of Gods people that walke with sad hearts, for the spirituall estate of their children, husbands, wives, friends, &c. considering that they were all borne out of Christ,
2. To those of God's people that walk with sad hearts, for the spiritual estate of their children, Husbands, wives, Friends, etc. considering that they were all born out of christ,
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For the first, Is there any whose hearts the Lord hath smitten with the sad apprehensions of this Truth, that they are all borne out of the Lord Jesus Christ, that begin to say, what shall we doe to be saved? Loe here is some comfort yet,
For the First, Is there any whose hearts the Lord hath smitten with the sad apprehensions of this Truth, that they Are all born out of the Lord jesus christ, that begin to say, what shall we do to be saved? Lo Here is Some Comfort yet,
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Christ is the Apple-tree, Christ exhibited in his Gospell, in the preaching of the Word, &c. is a glorious Apple-tree, full of ripe Apples, dropping into the hands of every soule that doth but lift up his beleeving hand to take and eat.
christ is the Apple tree, christ exhibited in his Gospel, in the preaching of the Word, etc. is a glorious Apple tree, full of ripe Apples, dropping into the hands of every soul that does but lift up his believing hand to take and eat.
Come therefore, Turne, turne, why wilt thou dye O thou sinfull creature? For ought thou knowest, thou art in no worse condition than Manasses, and Paul, and Mary Magdalene, all of them were borne such as thou art.
Come Therefore, Turn, turn, why wilt thou die Oh thou sinful creature? For ought thou Knowest, thou art in no Worse condition than Manasses, and Paul, and Marry Magdalene, all of them were born such as thou art.
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Behold, it is now Autumne with us, Autumne indeed, for Gospell-dispensations have been but as green Apples formerly, to the times wherein the Lord hath cast our lot, never was there such a plenty of soule-enlightening powerfull preaching;
Behold, it is now Autumn with us, Autumn indeed, for Gospel-dispensations have been but as green Apples formerly, to the times wherein the Lord hath cast our lot, never was there such a plenty of soule-enlightening powerful preaching;
Secondly, Is there any one here that hath a child, husband, wife, friend, brother, sister, &c. that he can have no comfort concerning, in regard that they can see no sigues of grace in them, let this comfort them yet, they may be under the Apple-tree;
Secondly, Is there any one Here that hath a child, husband, wife, friend, brother, sister, etc. that he can have no Comfort Concerning, in regard that they can see no sigues of grace in them, let this Comfort them yet, they may be under the Apple tree;
I will not say so concerning any one, but I will say, vix probabile est, it is scarse probable, that a child or friend of many teares and prayers should perish:
I will not say so Concerning any one, but I will say, vix probabile est, it is scarce probable, that a child or friend of many tears and Prayers should perish:
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What though thy friend by his life yet declares himselfe to be out of Christ, yet he may be under the Appletree for ought thou knowest, though not upon it, yet under it.
What though thy friend by his life yet declares himself to be out of christ, yet he may be under the Apple tree for ought thou Knowest, though not upon it, yet under it.
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I, thy Bridegroome, the Lord Jesus Christ, [ raised ] It presupposes a fall, I helped up [ thee ] My Spouse being in a sad and undone condition. The Doctrine is shortly this:
I, thy Bridegroom, the Lord jesus christ, [ raised ] It presupposes a fallen, I helped up [ thee ] My Spouse being in a sad and undone condition. The Doctrine is shortly this:
First, in regard that the Doctrine is propounded indefinitely, I shall prove it to you in severall particulars, which possibly may some of them beare the force of Reasons too.
First, in regard that the Doctrine is propounded indefinitely, I shall prove it to you in several particulars, which possibly may Some of them bear the force of Reasons too.
therefore Christ is said by the Apostle to the Hebrewes, chap. 3. ver. 2. To be an High-Priest, faithfull to him that appointed him. The businesse from Eternity lay thus:
Therefore christ is said by the Apostle to the Hebrews, chap. 3. ver. 2. To be an High-Priest, faithful to him that appointed him. The business from Eternity lay thus:
Here is man lost, and here are those amongst others lost (saith God the Father to his Sonne) that I have given thee for a portion, what shall be done for man? Well,
Here is man lost, and Here Are those among Others lost (Says God the Father to his Son) that I have given thee for a portion, what shall be done for man? Well,
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I will in the fulnesse of time dye for them, and they shall live in me, Psalme 40. verse 6. Burntoffering and Sinne-offering thou hast not required, [ no it was Self-offering ] Then said I, Loe I come;
I will in the fullness of time die for them, and they shall live in me, Psalm 40. verse 6. Burnt offering and Sin-offering thou hast not required, [ no it was Self-offering ] Then said I, Lo I come;
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in the Volume of thy booke it is written of mee, [ to doe thy will, O my God, Hebr. 10. verse 5, 6. ] In what Booke was it written, that Christ should come to doe the will of God? It was written in Cyphers in the Ceremoniall Law, it was written in plainer English in the Prophets,
in the Volume of thy book it is written of me, [ to do thy will, Oh my God, Hebrew 10. verse 5, 6. ] In what Book was it written, that christ should come to do the will of God? It was written in Ciphers in the Ceremonial Law, it was written in plainer English in the prophets,
There was power enough in his mercy, price enough in his merits, to have bought more than the handfull of his redeemed ones out of the hands of the Devill, had they beene to bee sold.
There was power enough in his mercy, price enough in his merits, to have bought more than the handful of his redeemed ones out of the hands of the devil, had they been to be sold.
No, Physician heale thy selfe; Wee were all sinners, and how should we pay the debt, that if we could have paid our brothers debt, had had as great a one for our selves to pay? Can that Malefactor by his suffering death, expiate for another,
No, physician heal thy self; we were all Sinners, and how should we pay the debt, that if we could have paid our Brother's debt, had had as great a one for our selves to pay? Can that Malefactor by his suffering death, expiate for Another,
when himself deserves to dye also, and stands condemned to death for his owne demerits? Besides, had all man-kinde dyed, they had been but as so many Prisoners laid in Gaole for debt that had not a groat to pay;
when himself deserves to die also, and Stands condemned to death for his own demerits? Beside, had all mankind died, they had been but as so many Prisoners laid in Gaol for debt that had not a groat to pay;
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nor shall silver be weighed for the price of it, it cannot (as job sayes of wisedome) be valued with the gold of Ophyr, with the precious Onyx, or the Saphir:
nor shall silver be weighed for the price of it, it cannot (as job Says of Wisdom) be valued with the gold of Ophyr, with the precious Onyx, or the Saphir:
God, Christ, understandeth the way thereof, and hee knowes the place thereof. Let us consider but what was necessarily required, of whosoever should raise l•st, fallen man,
God, christ, understands the Way thereof, and he knows the place thereof. Let us Consider but what was necessarily required, of whosoever should raise l•st, fallen man,
for if by death he barely payes his own debts, what becomes of ours? You would laugh at that Debtor, that if himselfe owes five hundred pound, would undertake with foure hundred to discharge both himselfe and anothers too:
for if by death he barely pays his own debts, what becomes of ours? You would laugh At that Debtor, that if himself owes five hundred pound, would undertake with foure hundred to discharge both himself and another's too:
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Now by this time, me thinkes you should be wondring at mans salvation, and crying out, Lord how comes any man ever in heaven? The Text tells you, I raised you. Christ did the worke.
Now by this time, me thinks you should be wondering At men salvation, and crying out, Lord how comes any man ever in heaven? The Text tells you, I raised you. christ did the work.
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Harke, Christian, and I will tell thee, neither heaven nor earth could save thee alone: there was nothing in heaven could suffer, and there was nothing on earth could satisfie;
Hark, Christian, and I will tell thee, neither heaven nor earth could save thee alone: there was nothing in heaven could suffer, and there was nothing on earth could satisfy;
Fourthly, he hath done it. This is more than all the Prophets could say, they could beleeve that he would raise his redeemed ones, wee can say he hath done it:
Fourthly, he hath done it. This is more than all the prophets could say, they could believe that he would raise his redeemed ones, we can say he hath done it:
I understand by Raising, a contrary condition to our Originall condition in which Adam left us, he hath brought them out of their misery, who were his elected and redeemed ones;
I understand by Raising, a contrary condition to our Original condition in which Adam left us, he hath brought them out of their misery, who were his elected and redeemed ones;
and this he hath done for all those that are his Spouses (for to them only he speaks, saying, I raised thee) meritoriously, when he dyed upon the Crosse for them:
and this he hath done for all those that Are his Spouses (for to them only he speaks, saying, I raised thee) meritoriously, when he died upon the Cross for them:
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and by his stripes we were healed (saith the Apostle) Isa. 53. And he hath done it for some Actually, having justified them, Rom. 5. 1. Being justified by faith, we have peace with God:
and by his stripes we were healed (Says the Apostle) Isaiah 53. And he hath done it for Some Actually, having justified them, Rom. 5. 1. Being justified by faith, we have peace with God:
where the Apostle speaks of justification, as of a past act of grace, concerning the beleeving Romanes, and so 1 Cor. 6 1. concerning the beleeving Corinthians.
where the Apostle speaks of justification, as of a past act of grace, Concerning the believing Romans, and so 1 Cor. 6 1. Concerning the believing Corinthians.
the Actuall and formall discharging of some is behind, but they need not feare, it is to come out of course, without a farthing more paid, 1 Joh. 1. 9. If we confesse our sinnes, he is faithfull,
the Actual and formal discharging of Some is behind, but they need not Fear, it is to come out of course, without a farthing more paid, 1 John 1. 9. If we confess our Sins, he is faithful,
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There is not a farthing more due, and it were injustice with God to deny justification to those that sue it out by confession of their sinnes, and seeking of his face.
There is not a farthing more due, and it were injustice with God to deny justification to those that sue it out by Confessi of their Sins, and seeking of his face.
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and he not misse them. 2. They were his Fathers gifts to him, therefore they should not be lost, hee would have a care of his Fathers lovetokens. 3 But may they not be taken away? No:
and he not miss them. 2. They were his Father's Gifts to him, Therefore they should not be lost, he would have a care of his Father's Lovetokens. 3 But may they not be taken away? No:
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My owne power, and my fathers power united, are ingaged for their preservation. Those therefore that are elected, though for the present they may be out of Christ, yet they shall be raised.
My own power, and my Father's power united, Are engaged for their preservation. Those Therefore that Are elected, though for the present they may be out of christ, yet they shall be raised.
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But what I have already said may be enough to prove the NONLATINALPHABET of the Doctrine, that it is Jesus Christ that raiseth his elected ones out of their naturall undone condition.
But what I have already said may be enough to prove the of the Doctrine, that it is jesus christ that Raiseth his elected ones out of their natural undone condition.
as I before prooved from Gal. 3. 15, 16. Christ engaged himselfe to his Father, for the fulfilling of the Law, and satisfying his Fathers wrath for us:
as I before proved from Gal. 3. 15, 16. christ engaged himself to his Father, for the fulfilling of the Law, and satisfying his Father's wrath for us:
and hence it is, that the Prophet sayes, speaking Prophetically concerning the Lord Jesus Christ, He shall bear their iniquities, Isaiah 53. verse 11. & Isa. 53. 6. He hath laid upon him the iniquity of us all.
and hence it is, that the Prophet Says, speaking Prophetically Concerning the Lord jesus christ, He shall bear their iniquities, Isaiah 53. verse 11. & Isaiah 53. 6. He hath laid upon him the iniquity of us all.
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But if this poo•• Debtor hath some rich friend that will step in and say, Sir, this is my friend, I pray bee patient with him, I will undertake for the debt, I will engage my word and bond, that the debt shall bee paid at such a time,
But if this poo•• Debtor hath Some rich friend that will step in and say, Sir, this is my friend, I pray be patient with him, I will undertake for the debt, I will engage my word and bound, that the debt shall be paid At such a time,
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and throwne into an everlasting prison, from whence hee should have been sure never to come out, till hee had paid the utermost farthing, which he could never have done with all the friends and estate he could have made:
and thrown into an everlasting prison, from whence he should have been sure never to come out, till he had paid the uttermost farthing, which he could never have done with all the Friends and estate he could have made:
Jesus Christ seeing some of his elected friends that his Father had given him, having their names in the Writ, steps in and sayes, Father, these are my friends, Isa. 63. 8. Surely they are my people, children that will not lye, so he was their Saviour) I will undertake their debt upon me, charge it upon my score, I will pay every farthing,
jesus christ seeing Some of his elected Friends that his Father had given him, having their names in the Writ, steps in and Says, Father, these Are my Friends, Isaiah 63. 8. Surely they Are my people, children that will not lie, so he was their Saviour) I will undertake their debt upon me, charge it upon my score, I will pay every farthing,
if thou pleasest to accept it, it shall be paid at such a time, (Gal. 4. 4. When the fulnesse of time was come, God sent forth his Sonne, made of a woman, made under the Law, to redeeme them that were under the Law, that we might receive the Adoption of sonnes.) The Father accepts this tender:
if thou pleasest to accept it, it shall be paid At such a time, (Gal. 4. 4. When the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to Redeem them that were under the Law, that we might receive the Adoption of Sons.) The Father accepts this tender:
therefore he is stiled, Gods beloved Sonne, in whom he is well pleased. The word is [ in whom NONLATINALPHABET ] An emphaticall word, which generally signifies to love,
Therefore he is styled, God's Beloved Son, in whom he is well pleased. The word is [ in whom ] an emphatical word, which generally signifies to love,
Now God repeateth these words in the Gospell at Christs Baptisme, and at Christs Transfiguration, Matth 3. Mat. 17. And to what purpose? but to witnesse to the world,
Now God repeateth these words in the Gospel At Christ Baptism, and At Christ Transfiguration, Matthew 3. Mathew 17. And to what purpose? but to witness to the world,
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and he did so delight in him, that he desireth no other pleasure than the company and beholding of his Sonne, (which puts me in minde of a sweet notion of Master Rutherfords, that God spent all his time from Eternity, till the Creation of the World, in delighting himselfe in Christ.) But I say,
and he did so delight in him, that he Desires no other pleasure than the company and beholding of his Son, (which puts me in mind of a sweet notion of Master Rutherfords, that God spent all his time from Eternity, till the Creation of the World, in delighting himself in christ.) But I say,
So I also thinke, that God by his twice repeating of it, after Christ came, would have us understand, that God was well pleased with him as our Surety, with what payment hee should make, &c. But now, in regard it was in time, that Christ came in the fulnesse time (saith the Apostle) Gal. 4. 4. How did the Lord Jesus make our paiment sure? I answer, By engaging his word. God the Father had nothing but the Lord Jesus Christs word,
So I also think, that God by his twice repeating of it, After christ Come, would have us understand, that God was well pleased with him as our Surety, with what payment he should make, etc. But now, in regard it was in time, that christ Come in the fullness time (Says the Apostle) Gal. 4. 4. How did the Lord jesus make our payment sure? I answer, By engaging his word. God the Father had nothing but the Lord jesus Christ word,
Therefore saith the Apostle, Galatians Chapt. 4. Verse 4. God in the fulnesse of time, sent forth his Son made of a Woman, born under the Law, to Redeem those that were under the Law, that they might receive the adoption of sons.
Therefore Says the Apostle, Galatians Chapter 4. Verse 4. God in the fullness of time, sent forth his Son made of a Woman, born under the Law, to redeem those that were under the Law, that they might receive the adoption of Sons.
Gods wayes appeare equall in charging the guilt upon the guilty, Ez. 18. 3. Forasmuch then as the children [ whom he came to redeeme ] were partakers of flesh and bloud:
God's ways appear equal in charging the guilt upon the guilty, Ezra 18. 3. Forasmuch then as the children [ whom he Come to Redeem ] were partakers of Flesh and blood:
Heb. 2. 14. and ver. 17. In all things it behoved him to be made like to his brethren, and why, ver. 16. He had taken upon him the seed of Abraham [ that is, the guilt of the seed of Abraham to satisfie for them.
Hebrew 2. 14. and ver. 17. In all things it behooved him to be made like to his brothers, and why, ver. 16. He had taken upon him the seed of Abraham [ that is, the guilt of the seed of Abraham to satisfy for them.
Now God had said, that the womans seed should bruise the serpents head, Gen. 13. ver. 15. And though by Abrahams seed was spiritually meant Christ, Gal. 3. 15, 16. to whom the Promises were made,
Now God had said, that the woman's seed should bruise the Serpents head, Gen. 13. ver. 15. And though by Abrahams seed was spiritually meant christ, Gal. 3. 15, 16. to whom the Promises were made,
Therfore saith the Apostle, Gal. 3. 10, 11. As many as are of the workes of the Law, that look to be justified by their owne workes, by their owne righteousnesse in fulfilling the Law, are under the curse: for it is written, Cursed is every one that continues not in all things which are written in the Law to doe them.
Therefore Says the Apostle, Gal. 3. 10, 11. As many as Are of the works of the Law, that look to be justified by their own works, by their own righteousness in fulfilling the Law, Are under the curse: for it is written, Cursed is every one that continues not in all things which Are written in the Law to do them.
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and as hee was to fulfill the Law Actively, so in regard that his Elect by their past Transgressions had broken the Law of God, Adam for himselfe and all his posterity,
and as he was to fulfil the Law Actively, so in regard that his Elect by their past Transgressions had broken the Law of God, Adam for himself and all his posterity,
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and the body of death which (he knew) was to remaine after sanctification in his Elect ones, would lay them open to hell, He also was to fulfill the Law Passively for us;
and the body of death which (he knew) was to remain After sanctification in his Elect ones, would lay them open to hell, He also was to fulfil the Law Passively for us;
It is the Reason that the Apostle gives, Hebr. 2. verse 17. Wherefore in all things it behoved him to bee made like unto his brethren, that hee might bee a mercifull and faithfull High-Priest in all things pertaining to God, to make reconciliation for the sinnes of the people;
It is the Reason that the Apostle gives, Hebrew 2. verse 17. Wherefore in all things it behooved him to be made like unto his brothers, that he might be a merciful and faithful High-Priest in all things pertaining to God, to make reconciliation for the Sins of the people;
Now in order to the raising of his Elect ones, it was requisite that he should dye. 1. That he might satisfie. 2. That he might conquer. 1. That he might satisfie and purchase Remission. He that will redeem any slave out of Captivity must pay the summe of Redemption-money required.
Now in order to the raising of his Elect ones, it was requisite that he should die. 1. That he might satisfy. 2. That he might conquer. 1. That he might satisfy and purchase Remission. He that will Redeem any slave out of Captivity must pay the sum of Redemption money required.
so it was also necessary that he should dye, that he might conquer for us. This the Apostle fully expresseth, Heb. 2. 14, 15. Forasmuch as the children are partakers of flesh and bloud, he also himselfe tooke part of the same, that through death he might destroy him that hath the power of death,
so it was also necessary that he should die, that he might conquer for us. This the Apostle Fully Expresses, Hebrew 2. 14, 15. Forasmuch as the children Are partakers of Flesh and blood, he also himself took part of the same, that through death he might destroy him that hath the power of death,
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4. He hath raised us, Resurrectione, by rising againe from the dead, therefore saith the Apostle, Rom. 4. 25. He was delivered to death for our offences,
4. He hath raised us, Resurrection, by rising again from the dead, Therefore Says the Apostle, Rom. 4. 25. He was Delivered to death for our offences,
so also that death and hell were beaten. 2. Christs Resurrection had an influence upon our raising, by quickning us, Col. 2. 12. Buried with him in Baptisme, wherein you are also risen with him through the faith of the operation of God, who hath raised him from the dead.
so also that death and hell were beaten. 2. Christ Resurrection had an influence upon our raising, by quickening us, Col. 2. 12. Buried with him in Baptism, wherein you Are also risen with him through the faith of the operation of God, who hath raised him from the dead.
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And being dead in your sinnes hath be quickned, together with him, &c. & Col. 3. 1. If then ye be risen with Christ, seeke those things which are above:
And being dead in your Sins hath be quickened, together with him, etc. & Col. 3. 1. If then you be risen with christ, seek those things which Are above:
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— 3. It hath an influence upon our raising, by being a pledge to us of our owne rising unto everlasting glorie, to live with that Christ who was dead, and is alive againe.
— 3. It hath an influence upon our raising, by being a pledge to us of our own rising unto everlasting glory, to live with that christ who was dead, and is alive again.
This the Apostle fully proves in that fifteenth Chapter of the first Epistle of St. Paul to the Corinthians, from the thirteenth Verse to the five and twentieth.
This the Apostle Fully Proves in that fifteenth Chapter of the First Epistle of Saint Paul to the Corinthians, from the thirteenth Verse to the five and twentieth.
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but also all the privileges that from that worke of Redemption flow out of course to the servants of God, being but as severall steps from one of which to another the Saint is raised, till hee bee got to the toppe staire of glory.
but also all the privileges that from that work of Redemption flow out of course to the Servants of God, being but as several steps from one of which to Another the Saint is raised, till he be god to the top stair of glory.
— 2. In going he hath raised us in being our Way. He being ascended and with the Father, wee have through him a way unto the Father, John 14. verse 6. I am the way; hee was the way by which the Father came to us;
— 2. In going he hath raised us in being our Way. He being ascended and with the Father, we have through him a Way unto the Father, John 14. verse 6. I am the Way; he was the Way by which the Father Come to us;
The Saint could not pray with comfort, if he did not remember that Rev. 13. 8. There is an Angell that stands before the Throne, to whom much Incense is given, to offer up the prayers of his people unto God.
The Saint could not pray with Comfort, if he did not Remember that Rev. 13. 8. There is an Angel that Stands before the Throne, to whom much Incense is given, to offer up the Prayers of his people unto God.
or look up unto God, if he did not know Christ were with him? But now, that Christ is with his Father, wee know, 1 Joh. 2. 1. That if any man sinne wee have an Advocate with the Father, even Christ the righteous.
or look up unto God, if he did not know christ were with him? But now, that christ is with his Father, we know, 1 John 2. 1. That if any man sin we have an Advocate with the Father, even christ the righteous.
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— Yea, 4. His Ascension and sitting at the right hand of the Father, hath an influence upon our raising, in that now from thence he giveth gifts unto men, Ephes. 4. 8. When hee ascended up on high, he led Captivity Captive, and gave gifts unto men.
— Yea, 4. His Ascension and sitting At the right hand of the Father, hath an influence upon our raising, in that now from thence he gives Gifts unto men, Ephesians 4. 8. When he ascended up on high, he led Captivity Captive, and gave Gifts unto men.
Now it is plaine, that the internall gifts of the Spirit, and workes of it, are fruits of Christs Ascension as well as the more common and externall gifts, given in the dayes of Pentecost, from the 14. of Joh. ver. 16. where Christ promiseth them that the comforter which upon his departure he would send to them should abide with them for ever.
Now it is plain, that the internal Gifts of the Spirit, and works of it, Are fruits of Christ Ascension as well as the more Common and external Gifts, given in the days of Pentecost, from the 14. of John ver. 16. where christ promises them that the comforter which upon his departure he would send to them should abide with them for ever.
But now to what purpose is all this for any soules wounds, that there is Balme in Gilead, that there is a Phisitian there, without the Balme bee applyed to its soul?
But now to what purpose is all this for any Souls wounds, that there is Balm in Gilead, that there is a physician there, without the Balm be applied to its soul?
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Now what doth the poore Elect one want that it hath lost in Adam? I conceive three things, 1. Life. 2. Strength. 3. Light. 1. Life. It is a damned Creature in Adam, it wants a way of salvation, a pardon for its sinnes, a righteousnesse to appeare in the sight of God. 2. Adam hath left it a weak creature, not able to do any thing that is good;
Now what does the poor Elect one want that it hath lost in Adam? I conceive three things, 1. Life. 2. Strength. 3. Light. 1. Life. It is a damned Creature in Adam, it Wants a Way of salvation, a pardon for its Sins, a righteousness to appear in the sighed of God. 2. Adam hath left it a weak creature, not able to do any thing that is good;
it wants a strength to Act in, so as to please God. 3. Adam hath left it a comfortlesse creature, without any light of Gods countenance shining upon it. Now all these are purchased.
it Wants a strength to Act in, so as to please God. 3. Adam hath left it a comfortless creature, without any Light of God's countenance shining upon it. Now all these Are purchased.
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Christ is all to the Childe of of God, Psalme 27. verse 1. But how doth Christ apply these to the soules of his redeemed ones? 1. Saith the Apostle, He calls them. We say that in effectuall calling, which is when God joynes the irresistable power of his Spirit, with the outward preaching of the Word, God doth these three things. 1. Convince the soule of his elect vessell, (that is a child of wrath by Nature as well as others, Ephes. 2. 3.) what a condition it is in by reason of its Originall,
christ is all to the Child of of God, Psalm 27. verse 1. But how does christ apply these to the Souls of his redeemed ones? 1. Says the Apostle, He calls them. We say that in effectual calling, which is when God joins the irresistible power of his Spirit, with the outward preaching of the Word, God does these three things. 1. Convince the soul of his elect vessel, (that is a child of wrath by Nature as well as Others, Ephesians 2. 3.) what a condition it is in by reason of its Original,
and its Actuall sinnes. 2. Humble the soule for its sinnes, and discover unto the soule the insufficiency of all its owne righteousnesse, that it is undone in its sinnes, and undone in its righteousnesse:
and its Actual Sins. 2. Humble the soul for its Sins, and discover unto the soul the insufficiency of all its own righteousness, that it is undone in its Sins, and undone in its righteousness:
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and to receive him by a true resting, and relying upon his Merits for salvation. 2. And having thus Called the soule, he then justifies it: He hath in his Decree justified it from eternity;
and to receive him by a true resting, and relying upon his Merits for salvation. 2. And having thus Called the soul, he then Justifies it: He hath in his decree justified it from eternity;
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but now hee doth actually and formally justifie it. 1. By pardoning its sinnes, and acquitting the soule from the obligation it till now lay under to death,
but now he does actually and formally justify it. 1. By pardoning its Sins, and acquitting the soul from the obligation it till now lay under to death,
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by which it appeares, the sinner is pardoned, not without a satisfaction first given to Justice. 3. By accepting graciously the soule thus justified as perfectly righteous for the Lord Jesus Christs sake,
by which it appears, the sinner is pardoned, not without a satisfaction First given to justice. 3. By accepting graciously the soul thus justified as perfectly righteous for the Lord jesus Christ sake,
for as (except from him) we have nothing, so without him we can doe nothing, Joh. 15. 5. Which power being given the soule from above, the soule is raised,
for as (except from him) we have nothing, so without him we can do nothing, John 15. 5. Which power being given the soul from above, the soul is raised,
and becomes strong in the strength of Christ, and sets upon works, 1. Of Mortification, to subdue the strong holds of Satan, viz. the remainder of corruption in the soule. 2. Of Vivification, setting upon such Duties as God hath required of his redeemed ones, being exercises of the grace which they have received from the Lord Jesus Christ;
and becomes strong in the strength of christ, and sets upon works, 1. Of Mortification, to subdue the strong holds of Satan, viz. the remainder of corruption in the soul. 2. Of Vivification, setting upon such Duties as God hath required of his redeemed ones, being exercises of the grace which they have received from the Lord jesus christ;
Yea, and thirdly, In his due time he raises the soule to a comfortable life, in giving it the sense of his love, a perswasion of its Union with the Lord Jesus Christ, peace in the inward man, shining upon it with the light of his Countenance, which is better to it than thousands of Gold and Silver.
Yea, and Thirdly, In his due time he raises the soul to a comfortable life, in giving it the sense of his love, a persuasion of its union with the Lord jesus christ, peace in the inward man, shining upon it with the Light of his Countenance, which is better to it than thousands of Gold and Silver.
and to take them up to himself in glory, that where he is there they may be also, John 16. verse 3. Thus Christ hath meritoriously raised all his redeemed ones;
and to take them up to himself in glory, that where he is there they may be also, John 16. verse 3. Thus christ hath meritoriously raised all his redeemed ones;
applying life to them by Vocation, and Justification, strength to them by Sanctification, light and comfort to them by shining with the Light of his Countenance upon them, and finally giving them Glorification;
applying life to them by Vocation, and Justification, strength to them by Sanctification, Light and Comfort to them by shining with the Light of his Countenance upon them, and finally giving them Glorification;
I have now done with the Doctrinall part, so farre as to shew you, 1. That it is Christ that raiseth his Elect ones. 1. He is designed. 2. He can doe it. 3. Hee onely can. 4. Hee hath done it meritoriously for all. 5. Hee hath done it actually and formally for some,
I have now done with the Doctrinal part, so Far as to show you, 1. That it is christ that Raiseth his Elect ones. 1. He is designed. 2. He can do it. 3. He only can. 4. He hath done it meritoriously for all. 5. He hath done it actually and formally for Some,
because he loved us, and delighted in us, for his owne Names sake, &c. Isa. 43. 25. Deut. 7. 7. Hos. 14. 4. His owne will was all the reason, he did it freely, we buy without money, or money-worth. Isa. 55. 1, 2. 2. If you aske to what end hee did it, It was his own glorie;
Because he loved us, and delighted in us, for his own Names sake, etc. Isaiah 43. 25. Deuteronomy 7. 7. Hos. 14. 4. His own will was all the reason, he did it freely, we buy without money, or money-worth. Isaiah 55. 1, 2. 2. If you ask to what end he did it, It was his own glory;
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He Predestinated, Redeemed, and Adopted us, meerely to the praise of the glorie of his grace, Ephes. 1. verse 6. The end which he aimed at in Calling us was his glory, Rom. 9. 23, 24, 25, 26. If you aske me,
He Predestinated, Redeemed, and Adopted us, merely to the praise of the glory of his grace, Ephesians 1. verse 6. The end which he aimed At in Calling us was his glory, Rom. 9. 23, 24, 25, 26. If you ask me,
why God that could as well have been glorified in the damnation of poore wretches, would chuse rather to be glorified in their salvation, and bringing them to life;
why God that could as well have been glorified in the damnation of poor wretches, would choose rather to be glorified in their salvation, and bringing them to life;
But I shall onely apply the consideration of it, as offering you ground and matter, First, of Humiliation. Secondly, of Instruction. Thirdly, of Examination. Fourthly, of Exhortation. Fiftly, of Consolation. First of all for Humiliation.
But I shall only apply the consideration of it, as offering you ground and matter, First, of Humiliation. Secondly, of Instruction. Thirdly, of Examination. Fourthly, of Exhortation. Fifty, of Consolation. First of all for Humiliation.
and this hee could not have done without taking thy flesh, dying upon the Crosse, suffering the bitternesse of his Fathers wrath? consider then, what cause thou hast to be humbled for thy sins.
and this he could not have done without taking thy Flesh, dying upon the Cross, suffering the bitterness of his Father's wrath? Consider then, what cause thou hast to be humbled for thy Sins.
1. Considering that these were they put Christ to death. 2 that by these, since that time thou hast crucified the Lord of life. 1. Consider that thy sins were those that put Christ to death, Rom. 4. 25. He was delivered to death for our sinnes.
1. Considering that these were they put christ to death. 2 that by these, since that time thou hast Crucified the Lord of life. 1. Consider that thy Sins were those that put christ to death, Rom. 4. 25. He was Delivered to death for our Sins.
Me thinks every one when they heare of Christs Agony and bloudy Sweat, of his Whippings, Buffetings, of his bitter Sufferings, &c. should be ready to cry out with Pilate, Quid mali fecit? What evill (I pray) hath he done? Ah none Christian, it was to raise thee;
Me thinks every one when they hear of Christ Agony and bloody Sweat, of his Whippings, Buffetings, of his bitter Sufferings, etc. should be ready to cry out with Pilate, Quid mali fecit? What evil (I pray) hath he done? Ah none Christian, it was to raise thee;
Certainly, it was a great griefe of heart to David, to remember that he had an hand in the bloud of Uriah; that was surely the great transgression that hee complained of;
Certainly, it was a great grief of heart to David, to Remember that he had an hand in the blood of Uriah; that was surely the great Transgression that he complained of;
And questionlesse it was no small Trouble of Spirit to Paul, afterwards to consider, that he was one of them that were consenting to Stephens death, Acts 7. 59, 60. Chap. 8. verse 1. he afterwards repeats it with shame, I was a persecuter. Christian, here is one murdered by cruell hands, not an Uriah, not a Stephen; but hee that is worth ten thousand of these;
And questionless it was no small Trouble of Spirit to Paul, afterwards to Consider, that he was one of them that were consenting to Stephen's death, Acts 7. 59, 60. Chap. 8. verse 1. he afterwards repeats it with shame, I was a Persecutor. Christian, Here is one murdered by cruel hands, not an Uriah, not a Stephen; but he that is worth ten thousand of these;
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and when Stephen charged the Jewes, Acts 7. 52. for being the betrayers and murtherers of the Lord Jesus, they apprehended it as a thing so hainous, that they would not endure him beyond that word,
and when Stephen charged the Jews, Acts 7. 52. for being the betrayers and murderers of the Lord jesus, they apprehended it as a thing so heinous, that they would not endure him beyond that word,
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verse 54. Christians, there is none of you here, but your sinnes were the betrayers and murtheres of the Lord Jesus, that Christ that had such eternall, sure and unchangeable thoughts of love to your soules.
verse 54. Christians, there is none of you Here, but your Sins were the betrayers and murtheres of the Lord jesus, that christ that had such Eternal, sure and unchangeable thoughts of love to your Souls.
Ah! how great were those sins which could not be remitted without the bloud of the immaculate Lamb of God? Me thinks every one of you should sit downe and say, Ah Lord, that ever I should be such a wretch,
Ah! how great were those Sins which could not be remitted without the blood of the immaculate Lamb of God? Me thinks every one of you should fit down and say, Ah Lord, that ever I should be such a wretch,
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so farre to provoke the fire of thy wrath, that nothing could quench it but the bloud of thy Sonne, that I should throw my selfe so deep into Hell, that nothing could raise mee but the bloud-shedding of the deare Sonne of Gods love.
so Far to provoke the fire of thy wrath, that nothing could quench it but the blood of thy Son, that I should throw my self so deep into Hell, that nothing could raise me but the bloodshedding of the deer Son of God's love.
Was it not enough that he once was pierced, scoffed, wounded, crucified for you, but must you againe crucifie him? and which of you doe it not daily? Causinus tels us a story of Clodoveyus one of the Kings of France, that when he was converted from Paganisme to Christianity,
Was it not enough that he once was pierced, scoffed, wounded, Crucified for you, but must you again crucify him? and which of you do it not daily? Causinus tells us a story of Clovis one of the Kings of France, that when he was converted from Paganism to Christianity,
Which of us is not condemning the crucifiers of Christ for their cruelty, and in the meane time we condemne not our selves, who by our daily sinnes make him to bleed againe afresh? Ah, let us judge our selves, and sit downe and mourne;
Which of us is not condemning the crucifiers of christ for their cruelty, and in the mean time we condemn not our selves, who by our daily Sins make him to bleed again afresh? Ah, let us judge our selves, and fit down and mourn;
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we are they that have added to Christs bonds, that have increased his wounds, and the pangs of his grieved soule, (which is now glorified) with our renewing lusts and corruptions:
we Are they that have added to Christ bonds, that have increased his wounds, and the pangs of his grieved soul, (which is now glorified) with our renewing Lustiest and corruptions:
I shall conclude this use with a prayer, that God would fulfill to all our soules, that gracious promise, Zach. 12. 10. That he would poure out the spirit of grace and of supplications upon us,
I shall conclude this use with a prayer, that God would fulfil to all our Souls, that gracious promise, Zach 12. 10. That he would pour out the Spirit of grace and of supplications upon us,
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What tongue? what Saint? what Angell can speake out this unspeakable love? Pray, O pray (Christians,) That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth,
What tongue? what Saint? what Angel can speak out this unspeakable love? prey, Oh pray (Christians,) That christ may dwell in your hearts by faith, that you being rooted and grounded in love, may be able to comprehend with all Saints, What is the breadth,
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for Jesus Christ, when a writ of eternal vengeance was Ready to issue out against you, to be your surety and beare the blow off, to the breaking of his own armes? Was it love in the Roman to personate his friend,
for jesus christ, when a writ of Eternal vengeance was Ready to issue out against you, to be your surety and bear the blow off, to the breaking of his own arms? Was it love in the Roman to personate his friend,
for Jesus Christ to take the raggs of your flesh upon him, and indeed to dye a death upon the crosse for you? for you (deare friends) for you he was smitten, despised, rejected of men, he dyed to make you live, he was content to fall, so you might rise.
for jesus christ to take the rags of your Flesh upon him, and indeed to die a death upon the cross for you? for you (deer Friends) for you he was smitten, despised, rejected of men, he died to make you live, he was content to fallen, so you might rise.
nay he will help thee with hands too, He was made perfect through sufferings, Hebr. 2. 10. Heb. 5. 9. Being made perfect hee became the author of salvation to them that obey him.
nay he will help thee with hands too, He was made perfect through sufferings, Hebrew 2. 10. Hebrew 5. 9. Being made perfect he became the author of salvation to them that obey him.
if thou hast not him, it is not all the righteousnesse of Saints, and Angels that will make a garment which will not bee too short to cover thy nakednesse.
if thou hast not him, it is not all the righteousness of Saints, and Angels that will make a garment which will not be too short to cover thy nakedness.
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You would thinke you owed a great deale to him, that should exalt you from a Dungeon to a Throne ▪ Mephibosheth thought he was mightily honoured to be admitted to eate bread at the Kings Table:
You would think you owed a great deal to him, that should exalt you from a Dungeon to a Throne ▪ Mephibosheth Thought he was mightily honoured to be admitted to eat bred At the Kings Table:
How much? Ah! How much, Christians, is every of your soules indebted to the Lord Jesus Christ, who remembred you in your low estate? For his mercy endureth for ever. But I passe on further.
How much? Ah! How much, Christians, is every of your Souls indebted to the Lord jesus christ, who remembered you in your low estate? For his mercy Endureth for ever. But I pass on further.
I have spoke to this in the former Doctrine, but because I here meet it so fit again, take two Notes of Triall from this Doctrine: 1. If you be raised, you are raised by Christs merits.
I have spoke to this in the former Doctrine, but Because I Here meet it so fit again, take two Notes of Trial from this Doctrine: 1. If you be raised, you Are raised by Christ merits.
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1. If you be raised, It is by Christs merits, all the Abana, and Parphars, of thy owne merits would not doe it. One drop of that fountaine that was set open for Iudah and Ierusalem, for sinne,
1. If you be raised, It is by Christ merits, all the Abana, and Parphars, of thy own merits would not do it. One drop of that fountain that was Set open for Iudah and Ierusalem, for sin,
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and for uncleanenesse, is worth all the waters of thine own Damascus. What trusts thou in Christian? Is it what thou hast done? Alas, thou art so far from having any naturall strength (as Pelagians and Arminians dreame) or any other strength of merits, either of thy owne,
and for uncleanness, is worth all the waters of thine own Damascus. What trusts thou in Christian? Is it what thou hast done? Alas, thou art so Far from having any natural strength (as Pelagians and Arminians dream) or any other strength of merits, either of thy own,
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and all the Angels of heaven, could unite their forces in one arme, and to one act, they could as little have lifted thee up out of the pit into which thou wert fallen,
and all the Angels of heaven, could unite their forces in one arm, and to one act, they could as little have lifted thee up out of the pit into which thou Wertenberg fallen,
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Say therefore as they say that great Papist concluded, Tutissimum est Christi merit is confidere, it is most safe onely to rest upon him, believe it, all other trusts are as the bruised Reed of Egypt, and as the broken staffe of Assyria, which if thou trusteth too, they run into thy hand,
Say Therefore as they say that great Papist concluded, Tutissimum est Christ merit is confidere, it is most safe only to rest upon him, believe it, all other trusts Are as the Bruised Reed of Egypt, and as the broken staff of Assyria, which if thou Trusteth too, they run into thy hand,
and pierce thee, they will cause thee to fall many strides short of heaven, when they have carried thee to their furthest, their Nil ultra. O trust not in them,
and pierce thee, they will cause thee to fallen many strides short of heaven, when they have carried thee to their furthest, their Nil ultra. Oh trust not in them,
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Christian, thou wert lost and undone, thou wert in Adams loines as well as any, thou hadst an adventure in his ship as well as any, the ship was wrackt.
Christian, thou Wertenberg lost and undone, thou Wertenberg in Adams loins as well as any, thou Hadst an adventure in his ship as well as any, the ship was wracked.
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Did the Lord ever call thee? Didst thou ever yet find a powerfull worke of Gods spirit (joyned with the word) upon thy heart? Did the Lord ever make thee in any measure to see thy lost condition? Did the Lord ever yet bid thee (when thou sawest thy selfe lost,
Did the Lord ever call thee? Didst thou ever yet find a powerful work of God's Spirit (joined with the word) upon thy heart? Did the Lord ever make thee in any measure to see thy lost condition? Did the Lord ever yet bid thee (when thou Sawest thy self lost,
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and wert confounded in thy owne insufficiency) looke upon Jesus Christ and live? Was sinne ever yet a sting to thy soule? if not, I doubt (yea I am out of doubt) Christ was never a true comfort to thee.
and Wertenberg confounded in thy own insufficiency) look upon jesus christ and live? Was sin ever yet a sting to thy soul? if not, I doubt (yea I am out of doubt) christ was never a true Comfort to thee.
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Againe, Christ sanctifies before he glorifies, he hath ordained us to good works, and then to obtaine everlasting life (though not for them) this is Christs method of raising.
Again, christ Sanctifies before he Glorifies, he hath ordained us to good works, and then to obtain everlasting life (though not for them) this is Christ method of raising.
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But I have in the former Doctrine spake so fully to this worke of Examination, in relation to this thing (of so great a concernment to every soule as nothing can be more) that I shall now adde no more, but passe on.
But I have in the former Doctrine spoke so Fully to this work of Examination, in Relation to this thing (of so great a concernment to every soul as nothing can be more) that I shall now add no more, but pass on.
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— 1. Is there any poore soule here, that is to this day so miserable as that it hath no portion in the Lord Jesus Christ? Now I beseech you as an Ambassador of the Lord Jesus Christ,
— 1. Is there any poor soul Here, that is to this day so miserable as that it hath no portion in the Lord jesus christ? Now I beseech you as an Ambassador of the Lord jesus christ,
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and some rare one should come to the Towne, that alone had found out the mystery in the Art of curing that very trouble, he should be throng'd with Patients:
and Some rare one should come to the Town, that alone had found out the mystery in the Art of curing that very trouble, he should be thronged with Patients:
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How is it that Christ hath no more practise? he that is the great Physitian, that all the creatures are Physitians of no value to him? Alas, the reason is too perspicuous;
How is it that christ hath no more practice? he that is the great physician, that all the creatures Are Physicians of no valve to him? Alas, the reason is too perspicuous;
wert thou sicke of such a disease, and hadst heard of so rare a Physitian, what wouldst thou aske? 1. How shall I speake with him? 2. What must I give him? 3. How must I apply his physicke? 4. What Rules of diet or walking, &c. must I observe? 1. Dost thou aske how thou shalt speake with the Lord Jesus Christ, to lay open thy soules wounds unto him? And where doth he exhibite his balme? I answer to thee:
Wertenberg thou sick of such a disease, and Hadst herd of so rare a physician, what Wouldst thou ask? 1. How shall I speak with him? 2. What must I give him? 3. How must I apply his physic? 4. What Rules of diet or walking, etc. must I observe? 1. Dost thou ask how thou shalt speak with the Lord jesus christ, to lay open thy Souls wounds unto him? And where does he exhibit his balm? I answer to thee:
O ye simple understand wisedome, and ye fooles be of an understanding heart, Prov. 8. ver. 1, 2, 3, 4, 5. The Lord Christ keeps open shop in every place.
O you simple understand Wisdom, and you Fools be of an understanding heart, Curae 8. ver. 1, 2, 3, 4, 5. The Lord christ keeps open shop in every place.
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was there ever so cheap a Market, of so rich commodities? Christian, poore Christian, wert thou but sensible of thy soules wants, thou wouldst give as many thousand worlds (if thou hadst them,
was there ever so cheap a Market, of so rich commodities? Christian, poor Christian, Wertenberg thou but sensible of thy Souls Wants, thou Wouldst give as many thousand world's (if thou Hadst them,
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what a comfort it would be to them, if the light of the Gospell might but shine into hell a few dayes? And is mercy offered freely? mayest thou be saved if thy owne cursed will were not in the way? Ah (Christian) turne, turne,
what a Comfort it would be to them, if the Light of the Gospel might but shine into hell a few days? And is mercy offered freely? Mayest thou be saved if thy own cursed will were not in the Way? Ah (Christian) turn, turn,
why should thy soule dye, when there is balme in Gilead, and so glorious a Physitian there? Dost thou aske how must I apply his bloud? 3. I answer, only by Faith. God so loved the world (saith the Apostle) that whosoever beleeveth in him should not perish but have everlasting life:
why should thy soul die, when there is balm in Gilead, and so glorious a physician there? Dost thou ask how must I apply his blood? 3. I answer, only by Faith. God so loved the world (Says the Apostle) that whosoever Believeth in him should not perish but have everlasting life:
Indeed it is an act too, but as so, it is Gods gift, I meane the strength by which thou must act, He is the Author and finisher of our faith (saith the Apostle to the Hebrewes.) O therefore cry, cry mightily unto God (he will help thee doe this too.) Goe alone and wrastle with God,
Indeed it is an act too, but as so, it is God's gift, I mean the strength by which thou must act, He is the Author and finisher of our faith (Says the Apostle to the Hebrews.) Oh Therefore cry, cry mightily unto God (he will help thee doe this too.) Go alone and wrestle with God,
and Christ seemed to slight him, cryed yet the more earnestly, till the Lord said, What wilt thou? And he answered, Lord that I might receive my sight.
and christ seemed to slight him, cried yet the more earnestly, till the Lord said, What wilt thou? And he answered, Lord that I might receive my sighed.
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and the swine to the wallowing in the mire. He that is borne of God sinneth not, sayes the Apostle, not constantly, nor wilfully, but weakly. This for direction:
and the Swine to the wallowing in the mire. He that is born of God Sinneth not, Says the Apostle, not constantly, nor wilfully, but weakly. This for direction:
and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? all his righteousnesse that he hath done shall not be mentioned, in his trespasse that he hath trespassed,
and Committeth iniquity, and does according to all the abominations that the wicked man does, shall he live? all his righteousness that he hath done shall not be mentioned, in his trespass that he hath trespassed,
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Get but a true understanding, 1. Of your owne vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day,
Get but a true understanding, 1. Of your own vile and undone condition, what an hell you carry about with you. 2. What an hell you tread over every day,
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especially, if yee well consider (what I have sufficiently proved to you) that it is impossible that in Heaven and earth there should be found any way of salvation for your poore soules but in himselfe.
especially, if ye well Consider (what I have sufficiently proved to you) that it is impossible that in Heaven and earth there should be found any Way of salvation for your poor Souls but in himself.
Now the Lord worke these things upon your hearts. 2. Give me leave now to speake a word of Exhortation to you my Brethren, to whom the Lord hath of his free grace given a portion in the Lord Jesus Christ,
Now the Lord work these things upon your hearts. 2. Give me leave now to speak a word of Exhortation to you my Brothers, to whom the Lord hath of his free grace given a portion in the Lord jesus christ,
for a King to visit an Hospitall, to come with his owne hands and dresse the putrified wounds of his meanest subject, it is a condescention scarse found amongst the sons of men,
for a King to visit an Hospital, to come with his own hands and dress the Putrified wounds of his Meanest Subject, it is a condescension scarce found among the Sons of men,
had it not been his bowels of mercy that had yerned towards thee for thy good, he had never been moved towards thee from any other principle. 3. I whom thou hadst offended.
had it not been his bowels of mercy that had yearned towards thee for thy good, he had never been moved towards thee from any other principle. 3. I whom thou Hadst offended.
2. To a glorious condition. It is an estate more glorious than thy naturall estate was or could be miserable, to be free men in Jesus Christ, Rom. 6. 18. into marvellous light, 1 Pet. 2. 9. to to be children, and if children then heirs of God,
2. To a glorious condition. It is an estate more glorious than thy natural estate was or could be miserable, to be free men in jesus christ, Rom. 6. 18. into marvellous Light, 1 Pet. 2. 9. to to be children, and if children then Heirs of God,
and joynt-heires with the Lord Jesus Christ, Rom. 8. 17. Heires of salvation, Heb. 1. 14. Heires of the Promises, Heb. 11. 9. Heires of the Kingdome, Jam. 2. 5. Ye which in times past were not a people, are now the people of God, you that had not obtained mercy, have now obtained mercy,
and Joint heirs with the Lord jesus christ, Rom. 8. 17. Heirs of salvation, Hebrew 1. 14. Heirs of the Promises, Hebrew 11. 9. Heirs of the Kingdom, Jam. 2. 5. You which in times past were not a people, Are now the people of God, you that had not obtained mercy, have now obtained mercy,
wherefore is it, but that you should shew forth the praises of him who hath called you out of darknesse into marvellous light? 3. He raised you by his owne falling, yes, nothing else could doe it;
Wherefore is it, but that you should show forth the praises of him who hath called you out of darkness into marvellous Light? 3. He raised you by his own falling, yes, nothing Else could do it;
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but spent their time in singing forth his glory, and serving him with cheerfull readinesse all their dayes, yet Heb. 2. 16. He in no wise took upon him the Nature of Angels,
but spent their time in singing forth his glory, and serving him with cheerful readiness all their days, yet Hebrew 2. 16. He in no wise took upon him the Nature of Angels,
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2. If the Lord would have chosen men, might not he have chosen ten thousand more great, more noble, more wise, that in a carnall eye were by Nature cut out far more fit to have made vessels of glory of than thou art? yet the Lord hath passed them by, he hath passed by Eliab and Shammah, that were sonnes of the same Father with thee,
2. If the Lord would have chosen men, might not he have chosen ten thousand more great, more noble, more wise, that in a carnal eye were by Nature Cut out Far more fit to have made vessels of glory of than thou art? yet the Lord hath passed them by, he hath passed by Eliab and Shammah, that were Sons of the same Father with thee,
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and see if thou hast not cause to say, My soule and all that is within me, my tongue and all that is without me, praise the Lord. But, O remember! Christian, Remember!
and see if thou hast not cause to say, My soul and all that is within me, my tongue and all that is without me, praise the Lord. But, Oh Remember! Christian, remember!
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But more particularly let me point thee out some particular duties, that the Lord requires of thee, in a poor answer to his rich Acts of eternall love.
But more particularly let me point thee out Some particular duties, that the Lord requires of thee, in a poor answer to his rich Acts of Eternal love.
nor his Word and Truth too dear to pawne for thee, nor his bloud too deare to spill for thee? hath he valued nothing in comparison of thee? O doe thou value nothing in an equall ballance with him;
nor his Word and Truth too dear to pawn for thee, nor his blood too deer to spill for thee? hath he valued nothing in comparison of thee? Oh doe thou valve nothing in an equal balance with him;
yet he valued not his life for thee, but powred out his bloud, his precious bloud, upon the Crosse, that through his bloud thou mightest have remission purchased.
yet he valued not his life for thee, but poured out his blood, his precious blood, upon the Cross, that through his blood thou Mightest have remission purchased.
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Be made partakers of the divine Nature, having escaped the corruption that is in the world through lust, 2 Pet. 1. 4. Your Nature was full of imperfection and weaknesse, the divine Nature is full of perfection and glory:
Be made partakers of the divine Nature, having escaped the corruption that is in the world through lust, 2 Pet. 1. 4. Your Nature was full of imperfection and weakness, the divine Nature is full of perfection and glory:
Fourthly, Hath Christ died that he might raise you from the death of Sinne, and from the power of the Second death? O then, dye to sinne, Col. 3. 5. Mortifie therefore your members which are upon the earth, fornication, uncleannesse, inordinate affection, evill concupiscence,
Fourthly, Hath christ died that he might raise you from the death of Sin, and from the power of the Second death? O then, die to sin, Col. 3. 5. Mortify Therefore your members which Are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence,
and covetousnesse, which is idolatry, for which things, &c. The Apostle Saint Paul presseth the great duty of mortification from this very principle, Likewise reckon yee also your selves to be dead to sinne,
and covetousness, which is idolatry, for which things, etc. The Apostle Saint Paul Presseth the great duty of mortification from this very principle, Likewise reckon ye also your selves to be dead to sin,
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but alive unto God through Jesus Christ our Lord, Rom. 6. 11. and so on, ver. 12, 13. Let not sinne therefore reigne in your mortall bodies, &c. Ah, throw away the nailes that pierced your Christ.
but alive unto God through jesus christ our Lord, Rom. 6. 11. and so on, ver. 12, 13. Let not sin Therefore Reign in your Mortal bodies, etc. Ah, throw away the nails that pierced your christ.
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The Apostle Saint Paul presseth this worke of Vivification also, from Christs Resurrection, Rom. 6. ver. 4. We are buried with him by Baptisme into death, that like as Christ was raised up from the dead by the glory of the Father,
The Apostle Saint Paul Presseth this work of Vivification also, from Christ Resurrection, Rom. 6. ver. 4. We Are buried with him by Baptism into death, that like as christ was raised up from the dead by the glory of the Father,
Sixthly, Hath he ascended that he might raise us? O then let us likewise ascend after him, setting our affections upon things which are above, not upon things which are below.
Sixthly, Hath he ascended that he might raise us? O then let us likewise ascend After him, setting our affections upon things which Are above, not upon things which Are below.
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Let our hearts also be where our treasure is, Col. 3. ver. 1. If then ye be risen with Christ, seeke those things which are above, where Christ sitteth at the right hand of God.
Let our hearts also be where our treasure is, Col. 3. ver. 1. If then you be risen with christ, seek those things which Are above, where christ Sitteth At the right hand of God.
Looke for him, he is making ready his chariot, He is bowing the Heavens, and comming downe, He hath prepared a place for his redeemed ones, and he is comming:
Look for him, he is making ready his chariot, He is bowing the Heavens, and coming down, He hath prepared a place for his redeemed ones, and he is coming:
and touching others. 1. Touching themselves, against their worldly miseries and spirit-feares. 1. Art thou disconsolate (Christian,) to thinke what a poore low estate God hath given thee in this world, that thou art poore, despised, rejected? O consider, thou shalt have better in heaven.
and touching Others. 1. Touching themselves, against their worldly misery's and spirit-feares. 1. Art thou disconsolate (Christian,) to think what a poor low estate God hath given thee in this world, that thou art poor, despised, rejected? O Consider, thou shalt have better in heaven.
but it was joyfull newes to consider, But now you are washed, now you are cleansed, &c. But alas (saith the Christian,) I sinne every day, my backslidings are many, I sinne in my righteousnesse, my best duties are sinne.
but it was joyful news to Consider, But now you Are washed, now you Are cleansed, etc. But alas (Says the Christian,) I sin every day, my backslidings Are many, I sin in my righteousness, my best duties Are sin.
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why am I thus? why doe I walke heavily? I answer, Because God sees it fit for thee, thou mayst be raised, both meritoriously and actually, though not comfortably and sensibly:
why am I thus? why do I walk heavily? I answer, Because God sees it fit for thee, thou Mayest be raised, both meritoriously and actually, though not comfortably and sensibly:
I have not lost one of them (saith Christ) he knowes them by name, they cannot be missing, his worke shall not be in vaine concerning any one of his chosen ones.
I have not lost one of them (Says christ) he knows them by name, they cannot be missing, his work shall not be in vain Concerning any one of his chosen ones.
Secondly, Let Christians from hence be comforted concerning others. 1. Such of their friends as they may sadly feare, have as yet no portion in the Lord Jesus Christ.
Secondly, Let Christians from hence be comforted Concerning Others. 1. Such of their Friends as they may sadly Fear, have as yet no portion in the Lord jesus christ.
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There is many a one that hath a white name in Gods Election-booke, and whose name Christ hath engraven upon his hands, that to us is yet a black child of wrath, a stranger to the Covenant of Grace.
There is many a one that hath a white name in God's Election-book, and whose name christ hath engraven upon his hands, that to us is yet a black child of wrath, a stranger to the Covenant of Grace.
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there is a spare roome in Heaven for them. 2. Art thou disconsolate to see some of thy friends in great terrors, in great afflictions of spirit? O rejoyce over them Christian, it is probable Christ is raising of them.
there is a spare room in Heaven for them. 2. Art thou disconsolate to see Some of thy Friends in great terrors, in great afflictions of Spirit? O rejoice over them Christian, it is probable christ is raising of them.
Not the most blubber'd-eyed, uncomely Christian (in thine eyes) in the world, but Jesus Christ hath provided an handkerchiefe to wipe all teares from their eyes;
Not the most blubber'd-eyed, uncomely Christian (in thine eyes) in the world, but jesus christ hath provided an handkerchief to wipe all tears from their eyes;
1. The Wildernesse is an untilled place, where wild nature is yet seen, that Art hath not yet tamed, no pruning hook hath lopt, the over-grown trees, no plow broke up the soyle to make it fruitfull;
1. The Wilderness is an untilled place, where wild nature is yet seen, that Art hath not yet tamed, no pruning hook hath lopped, the overgrown trees, no blow broke up the soil to make it fruitful;
2. The Wildernesse is a losing place; no beaten road for the Traveller there to follow, no land-marks, nothing to guide him in his way, he is lost if once in it;
2. The Wilderness is a losing place; no beaten road for the Traveller there to follow, no landmarks, nothing to guide him in his Way, he is lost if once in it;
5. The Wildernesse is a disconsolate place; no curiosities of nature to refresh his spirits with: Terror is round about him; no pleasure to delight him.
5. The Wilderness is a disconsolate place; no curiosities of nature to refresh his spirits with: Terror is round about him; no pleasure to delight him.
And sinne may well be call'd a Wildernesse; it is status naturalis, our naturall condition: We are in a Wildernesse habit, when we are clothed with the raggs of iniquity.
And sin may well be called a Wilderness; it is status Naturalis, our natural condition: We Are in a Wilderness habit, when we Are clothed with the rags of iniquity.
and the Wolfe, and the Cockatrice, the lesser judgments of God, will swallow us up: we are children of wrath, as well passively as actively, in a dangerous condition.
and the Wolf, and the Cockatrice, the lesser Judgments of God, will swallow us up: we Are children of wrath, as well passively as actively, in a dangerous condition.
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Lastly, as the Wildernesse is a place void of all necessary provisions for the body, so is sinne a state voyd of all necessary provisions for the soule:
Lastly, as the Wilderness is a place void of all necessary provisions for the body, so is sin a state void of all necessary provisions for the soul:
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We are hungry, and naked, and bloudy, and filthy in our sinnes, it is a wildernesse dresse, Ezek. 16. As for thy nativity, in the day that thou wert born, thy navell was not cut:
We Are hungry, and naked, and bloody, and filthy in our Sins, it is a Wilderness dress, Ezekiel 16. As for thy Nativity, in the day that thou Wertenberg born, thy navel was not Cut:
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neither wert thou washed in water to supple thee, thou wert cast out in the open field, Verse. 5. Every spouse of the Lord Christ hath been in this Wildernesse.
neither Wertenberg thou washed in water to supple thee, thou Wertenberg cast out in the open field, Verse. 5. Every spouse of the Lord christ hath been in this Wilderness.
and thrusts out his arme of salvation, his shoulder of merits, and takes the soule by the hand, saying, Come (my Beloved) I will tell thee what thou shalt doe;
and thrusts out his arm of salvation, his shoulder of merits, and Takes the soul by the hand, saying, Come (my beloved) I will tell thee what thou shalt do;
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I am thy Welbeloved, and thy Welbeloved is thine. And ordinarily the soule when it comes to the Lord Christ, comes through this wildernesse, this losing place of conviction and contrition,
I am thy Well-beloved, and thy Well-beloved is thine. And ordinarily the soul when it comes to the Lord christ, comes through this Wilderness, this losing place of conviction and contrition,
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and sometimes God miraculously drawes a soul to himselfe, onely by the cords of mercy: God is not tyed alwayes to bring a soule the same road to heaven;
and sometime God miraculously draws a soul to himself, only by the cords of mercy: God is not tied always to bring a soul the same road to heaven;
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The Apostle speakes plain, Heb. 11. 37, 38. They wandred about in Sheep-skins, and Goat-skines, being destitute, afflicted, tormented, they wandred in deserts,
The Apostle speaks plain, Hebrew 11. 37, 38. They wandered about in Sheepskins, and Goat-skins, being destitute, afflicted, tormented, they wandered in deserts,
5. A fifth Wildernesse that the Spouse is sometimes in, is the Wildernesse of desertion. Heres a sad wildernesse, a desert indeed, Quum Dens deseruit, When God hath forsaken or withdrawne himselfe from the Soule;
5. A fifth Wilderness that the Spouse is sometime in, is the Wilderness of desertion. Heres a sad Wilderness, a desert indeed, Whom Dens deseruit, When God hath forsaken or withdrawn himself from the Soul;
this Desert Christ himselfe was in, Eli, Eli, lama-sabachthani? My God, my God, why hast thou forsaken me? was the voice of the Lord Jesus hollowing in the wildernesse:
this Desert christ himself was in, Eli, Eli, lama-sabachthani? My God, my God, why hast thou forsaken me? was the voice of the Lord jesus hollowing in the Wilderness:
through every wildernesse we may follow the Lamb in his own path. 6. Nay lastly, The Saints whole life below, is but a wildernes. Earth is a Christians desert;
through every Wilderness we may follow the Lamb in his own path. 6. Nay lastly, The Saints Whole life below, is but a Wilderness. Earth is a Christians desert;
Whether hath the soule any power to come up out of the wildernesse of sinne to the Lord Christ, to move one step heaven ward of it selfe? And here I have a narrow path to tread betwixt the Pelagians and Arminians on the one side, that would make the soule have more power than it hath:
Whither hath the soul any power to come up out of the Wilderness of sin to the Lord christ, to move one step heaven ward of it self? And Here I have a narrow path to tread betwixt the Pelagians and Arminians on the one side, that would make the soul have more power than it hath:
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and the Antinomians and Sectaries on the other side, that are so farre from holding that the soule hath no power to come to Christ, that they would make us beleeve she hath no power to come to Church neither.
and the Antinomians and Sectaries on the other side, that Are so Far from holding that the soul hath no power to come to christ, that they would make us believe she hath no power to come to Church neither.
Q. 9. 49. Non potest quodvis opus ex divina premissione, ad impetrandam peecatorum remissionem, aut adeundam possessionem regni coelorum ordinatum, The soule cannot doe any thing that is ordained by God,
Q. 9. 49. Non potest quodvis opus ex Divine premissione, and impetrandam peecatorum remissionem, Or adeundam possessionem Regni Coelorum ordinatum, The soul cannot do any thing that is ordained by God,
2. Secondly, She may by Gods exciting grace, without any saving grace, performe many previous actions that are required of men to faith and repentance;
2. Secondly, She may by God's exciting grace, without any Saving grace, perform many previous actions that Are required of men to faith and Repentance;
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she may by vertue of Gods generall grace, his exciting grace, goe to Church, hear the word of God, meditate of God, peccat a propria consider are & sēsu eorum expavescere, saith Davenant; Ay,
she may by virtue of God's general grace, his exciting grace, go to Church, hear the word of God, meditate of God, peccat a propria Consider Are & sēsu Their expavescere, Says Davenant; Ay,
Esau and Jacob may be in their mothers womb together, but Esau may come out and be seen in the world before Jacob; yet not tying up the Almighty to this method, who can and will work any way,
Esau and Jacob may be in their mother's womb together, but Esau may come out and be seen in the world before Jacob; yet not tying up the Almighty to this method, who can and will work any Way,
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Nor doe we say any such previous action can be performed by the Creature, ut de merito congrui teneatur Gratiam dare, That God is bound for the desert of any such privious action to give his inward and regenerating quickning grace;
Nor do we say any such previous actium can be performed by the Creature, ut de merito congrui teneatur Gratiam Dare, That God is bound for the desert of any such privious actium to give his inward and regenerating quickening grace;
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But yet this we say, that in the Church of God, where men are dayly stirr'd up by the word and spirit to repent and beleeve savingly, God will give (though not for any of these previous or dispository actions,
But yet this we say, that in the Church of God, where men Are daily stirred up by the word and Spirit to Repent and believe savingly, God will give (though not for any of these previous or dispository actions,
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yet) freely, regenerating grace to all such as are capable of it, unlesse they have resisted the spirit of God in the preceding operations, and rejected his quickning grace;
yet) freely, regenerating grace to all such as Are capable of it, unless they have resisted the Spirit of God in the preceding operations, and rejected his quickening grace;
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why he should baulke this and take the other, when perhaps that which is taken hath been the least penitent too, I will conclude with Dr. Davenant, is Sacrum Misterium divinae voluntati reliquendum, A sacred and secret mistery to be left to the divine pleasure,
why he should balk this and take the other, when perhaps that which is taken hath been the least penitent too, I will conclude with Dr. Davenant, is Sacrum Misterium Divinae Voluntati reliquendum, A sacred and secret mystery to be left to the divine pleasure,
So then we conclude, that the soule cannot move one foot to a spirituall action spiritually, not by any common grace, it must be only by Gods regenerating and saving grace.
So then we conclude, that the soul cannot move one foot to a spiritual actium spiritually, not by any Common grace, it must be only by God's regenerating and Saving grace.
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but he drawes the soule that is willing; Ay, but first, NONLATINALPHABET, he makes it willing. So, I have shewed what proprietie the soul hath in the Action, how she commeth,
but he draws the soul that is willing; Ay, but First,, he makes it willing. So, I have showed what propriety the soul hath in the Actium, how she comes,
after she is come to Christ, in her walking with Christ, Non suis confidit viribus, she trusts not her owne strength, she even then commeth leaning, which is the next Branch of the Doctrine I have to handle.
After she is come to christ, in her walking with christ, Non suis confidit viribus, she trusts not her own strength, she even then comes leaning, which is the next Branch of the Doctrine I have to handle.
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I conceive, here are foure things hinted in this expression leaning, which I may tearme the foure fingers of the Spouses hand, which she layes upon her Saviours shoulders.
I conceive, Here Are foure things hinted in this expression leaning, which I may term the foure fingers of the Spouses hand, which she lays upon her Saviors shoulders.
Come unto me ye that are weary and heavy laden, and I will ease you, Mat. 11. 29. First, weary, then come: First, heavy laden; then I will ease you:
Come unto me you that Are weary and heavy laden, and I will ease you, Mathew 11. 29. First, weary, then come: First, heavy laden; then I will ease you:
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for I am farre readier to beleeve, that that Voice, What shall I doe? is rather the Voice of the soul (at it's nil ultra) sadly sensible of it's lost and miserable condition, sufficiently humbled in the sense of it,
for I am Far Readier to believe, that that Voice, What shall I do? is rather the Voice of the soul (At it's nil ultra) sadly sensible of it's lost and miserable condition, sufficiently humbled in the sense of it,
I cannot be perswaded, to think, that when the Gaolor spake those words, prostrated by humiliation at the Apostles feet, that he had the least thought that he could throw in so much as two mites into the Treasury of free grace.
I cannot be persuaded, to think, that when the Gaoler spoke those words, prostrated by humiliation At the Apostles feet, that he had the least Thought that he could throw in so much as two mites into the Treasury of free grace.
Thirdly, leaning doth argue love; who leans upon his enemies? I will not leane upon one whom I cannot trust, I must have some good thoughts of his love.
Thirdly, leaning does argue love; who leans upon his enemies? I will not lean upon one whom I cannot trust, I must have Some good thoughts of his love.
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The soul that leans upon the Lord Jesus Christ loves Christ, that Faith, that pretended dependancy of any upon Christ, that proceedeth not out of a principle of love, groweth out of a false root;
The soul that leans upon the Lord jesus christ loves christ, that Faith, that pretended dependency of any upon christ, that Proceedeth not out of a principle of love, grows out of a false root;
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Fourthly, It doth argue fiduciam, a resting, a trusting the soule upon Christ; he that leans upon another reposeth his whole weight, trusteth his whole strength upon him:
Fourthly, It does argue fiduciam, a resting, a trusting the soul upon christ; he that leans upon Another reposes his Whole weight, Trusteth his Whole strength upon him:
So the soule that comes up out of the wildernesse of sinne to the Lord Jesus Christ, doth repose it's whole weight upon the Lord Christ, it sayes, O Lord, I am a great and grievous sinner, I am not able to stand upon mine owne legges,
So the soul that comes up out of the Wilderness of sin to the Lord jesus christ, does repose it's Whole weight upon the Lord christ, it Says, Oh Lord, I am a great and grievous sinner, I am not able to stand upon mine own legs,
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Secondly, The soules hand with which she leanes upon Jesus Christ for salvation, and these 4. things which I have hinted from this expression, leaning, are as the foure fingers of the hand of Faith.
Secondly, The Souls hand with which she leans upon jesus christ for salvation, and these 4. things which I have hinted from this expression, leaning, Are as the foure fingers of the hand of Faith.
And that leads me to the third thing I propounded, the Person upon whom she leanes, the text renders it, Her beloved; or as I conceive, the old Translation better, Her welbeloved: The Latine dilectum suum, him that is her conjugally beloved.
And that leads me to the third thing I propounded, the Person upon whom she leans, the text renders it, Her Beloved; or as I conceive, the old translation better, Her well-beloved: The Latin dilectum suum, him that is her conjugally Beloved.
First, let us enquire who the Person is, rendred in the Text dilectum, Her welbeloved; in plaine termes her Husband, one that hath more than an ordinary portion of her love.
First, let us inquire who the Person is, rendered in the Text dilectum, Her well-beloved; in plain terms her Husband, one that hath more than an ordinary portion of her love.
Jacob served 14 years for Rachell, Gen. 29. 17. David for his Soveraignes daughter, encountred great Goliah; and afterwards robbed the Philistines of their foreskins:
Jacob served 14 Years for Rachel, Gen. 29. 17. David for his Sovereigns daughter, encountered great Goliath; and afterwards robbed the philistines of their foreskins:
and hath pitched his tent within her, and she is in him too, united each unto other, this is very plainly exprest, Gal. 2. 20. I live, but yet not I, but Christ lives in me.
and hath pitched his tent within her, and she is in him too, united each unto other, this is very plainly expressed, Gal. 2. 20. I live, but yet not I, but christ lives in me.
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she sayes, Abraham knowes her not, and Israel is ignorant of her, but the Lord is her Father, Christ is her Redeemer, and her Maker, her Redeemer, is her Husband, Creator tuus est sponsus tuus. Her beloved, not anothers Beloved.
she Says, Abraham knows her not, and Israel is ignorant of her, but the Lord is her Father, christ is her Redeemer, and her Maker, her Redeemer, is her Husband, Creator Thy est Sponsus Thy. Her Beloved, not another's beloved.
but now shee calls sinne no more Naomi, shee calls it Marah; that which was once the sweetnesse, is now the bitternesse of her soule, shee takes no pleasure in it;
but now she calls sin no more Naomi, she calls it Marah; that which was once the sweetness, is now the bitterness of her soul, she Takes no pleasure in it;
And so I have shewed you how she leanes, what is her hand, who it is she leanes upon, what title she hath to him, what rules she observeth in her leaning.
And so I have showed you how she leans, what is her hand, who it is she leans upon, what title she hath to him, what rules she observeth in her leaning.
But yet even this simile is lame. (Every simile, comparing the wayes of God, with the wayes of man, must at least halt of one foot) for though this Emperour hath power to force the womans body to the action,
But yet even this simile is lame. (Every simile, comparing the ways of God, with the ways of man, must At least halt of one foot) for though this Emperor hath power to force the woman's body to the actium,
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yet hee hath no power to force her will, to be willing to the action, The will is alwayes independent, sui juris; but God hath power, not only to marry the soule, which he hath bought from being a slave to the Devill,
yet he hath no power to force her will, to be willing to the actium, The will is always independent, sui Juris; but God hath power, not only to marry the soul, which he hath bought from being a slave to the devil,
so though strictly and properly the soule cannot be said to lean upon Christ in the wildernesse of sinne, yet she may be said to be beholden unto the Lord Christ, and that thus:
so though strictly and properly the soul cannot be said to lean upon christ in the Wilderness of sin, yet she may be said to be beholden unto the Lord christ, and that thus:
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1. Every soul hath the like principles of corruption, and would act to the full of it's depraved operations, were it not for Gods preventing and restraining grace, She is beholding unto God for his preventing and restraining grace, though here she is meerly passive.
1. Every soul hath the like principles of corruption, and would act to the full of it's depraved operations, were it not for God's preventing and restraining grace, She is beholding unto God for his preventing and restraining grace, though Here she is merely passive.
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Secondly, She is beholden unto God for his exciting grace. The soule heares, and fasts and prayes, meditates of her owne sad condition though for the substance of the action it is her owne,
Secondly, She is beholden unto God for his exciting grace. The soul hears, and fasts and prays, meditates of her own sad condition though for the substance of the actium it is her own,
And for their defining Repentance, To be a sorrow for sinne out of the sense of the love of God revealed in Jesus Christ, it is a definition they have devised for their owne purpose;
And for their defining Repentance, To be a sorrow for sin out of the sense of the love of God revealed in jesus christ, it is a definition they have devised for their own purpose;
For from hence they argue, If the love of God be the ground and cause of Repentance [ viz. the love of God manifested and sensible to us, we having apprehended it by faith ] the speciall love of God,
For from hence they argue, If the love of God be the ground and cause of Repentance [ viz. the love of God manifested and sensible to us, we having apprehended it by faith ] the special love of God,
it is a definition of a Species in stead of a Genus (as we say in Logick) As some unwary Divines define Faith, to be an assurance of Gods love in Iesus Christ.
it is a definition of a Species in stead of a Genus (as we say in Logic) As Some unwary Divines define Faith, to be an assurance of God's love in Iesus christ.
as if I should goe to define a man to be a reasonable creature, skil'd in all sorts of Learning, Any man would understand me, that I did not goe about to describe a man in generall,
as if I should go to define a man to be a reasonable creature, skilled in all sorts of Learning, Any man would understand me, that I did not go about to describe a man in general,
And I say once againe, if I were a School-man, I should rather call this A godly sorrow, and define Repentance in generall to be A sorrow for sin, there is the genus and differentia: Or if there be required a fuller definition with the ground,
And I say once again, if I were a Schoolman, I should rather call this A godly sorrow, and define Repentance in general to be A sorrow for since, there is the genus and differentia: Or if there be required a fuller definition with the ground,
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But those of our Brethren here (that are so afraid of Babylon, that they will run quite beyond Jerusalem, so afraid of being Arminians, or Papists, to ascribe any desert to duties,
But those of our Brothers Here (that Are so afraid of Babylon, that they will run quite beyond Jerusalem, so afraid of being Arminians, or Papists, to ascribe any desert to duties,
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or tye that God hath to concurre with our duties, that they are resolved they will not be sober Protestants; So afraid of being Heterodox, that to avoid it, they will not be Orthodox,) tell us, that this is a legall, not a saving Repentance.
or tie that God hath to concur with our duties, that they Are resolved they will not be Sobrium Protestants; So afraid of being Heterodox, that to avoid it, they will not be Orthodox,) tell us, that this is a Legal, not a Saving Repentance.
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1. If they meane by saving Repentance, such a repentance as merits Salvation, or such a Repentance as God is tyed necessarily to concurre with, with his saving grace, I say, no Repentance can be saving repentance.
1. If they mean by Saving Repentance, such a Repentance as merits Salvation, or such a Repentance as God is tied necessarily to concur with, with his Saving grace, I say, no Repentance can be Saving Repentance.
2. If they meane by saving Repentance, such a repentance, as of it selfe without any more adoe shall be sufficient to Salvation, I say againe, no Repentance can be called a saving Repentance. For, Without Faith, it is impossible to please God.
2. If they mean by Saving Repentance, such a Repentance, as of it self without any more ado shall be sufficient to Salvation, I say again, no Repentance can be called a Saving Repentance. For, Without Faith, it is impossible to please God.
4. If they meane by saving Repentance, such a repentance as is wrought ordinarily in such as shall be saved, I say, in that sense this Repentance is a saving Repentance.
4. If they mean by Saving Repentance, such a Repentance as is wrought ordinarily in such as shall be saved, I say, in that sense this Repentance is a Saving Repentance.
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and my sins beare witnesse to his words? Now she that is not the Spouse of Christ, sinkes in these mighty wateres, she sinkes to hell in dispaire, is quite lost,
and my Sins bear witness to his words? Now she that is not the Spouse of christ, sinks in these mighty wateres, she sinks to hell in despair, is quite lost,
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But he that said not one of those whom his father had given him should perish, seeing the poore soule like Peter, (Mat. 14. 30.) that thought to have trode upon those waters, sinking in them,
But he that said not one of those whom his father had given him should perish, seeing the poor soul like Peter, (Mathew 14. 30.) that Thought to have trodden upon those waters, sinking in them,
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Me thinks that voice of Jonah, is the voice of every penitent soule, Jonah 2. The soule cries by reason of her affliction unto the Lord, and the Lord heares her;
Me thinks that voice of Jonah, is the voice of every penitent soul, Jonah 2. The soul cries by reason of her affliction unto the Lord, and the Lord hears her;
or, Come unto me all ye that are weary and heavy laden, and I will ease you, Mat. 11. 29. The supporting grace of God is the Anchor of the soule, which staies the Ship of the soule when a tempest of sorrow arises & the waves beat upon it.
or, Come unto me all you that Are weary and heavy laden, and I will ease you, Mathew 11. 29. The supporting grace of God is the Anchor of the soul, which stays the Ship of the soul when a tempest of sorrow arises & the waves beatrice upon it.
But didst thou never heare of one that came to save those which were in their owne apprehension damned? I deserve to dye everlastingly, saith the soule; oh!
But didst thou never hear of one that Come to save those which were in their own apprehension damned? I deserve to die everlastingly, Says the soul; o!
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but did not he dye for thee, that deserved to live everlastingly, (saith Christ?) I deserve infinite torments, (saith the soule) Oh! but are not •hy Christs mercies infinite mercies, (saith God?) Thy mercy held me up.
but did not he die for thee, that deserved to live everlastingly, (Says christ?) I deserve infinite torments, (Says the soul) Oh! but Are not •hy Christ Mercies infinite Mercies, (Says God?) Thy mercy held me up.
My sinnes have cryed up to heaven, (saith the soule;) O, but my mercies are above the heavens, (saith Christ) Psal 108. 5. My sins are more in number than the haires of my head, (saith the soul,) but my mercies (saith Christ) are more in number than the sand which lyes on the Sea shore, Psal. 139. 17, 18. My sins have abounded, (saith the soule;) but my grace hath much more abounded, (saith Christ) NONLATINALPHABET, Rom. 5. 20. O,
My Sins have cried up to heaven, (Says the soul;) Oh, but my Mercies Are above the heavens, (Says christ) Psalm 108. 5. My Sins Are more in number than the hairs of my head, (Says the soul,) but my Mercies (Says christ) Are more in number than the sand which lies on the Sea shore, Psalm 139. 17, 18. My Sins have abounded, (Says the soul;) but my grace hath much more abounded, (Says christ), Rom. 5. 20. O,
but my heart is as hard as Iron, and the face of my sinnes like Brasse, (saith the soule;) but that God that made the Leviathan, is as strong as the Leviathan. He esteemes Iron as straw, and Brasse as rotten wood.
but my heart is as hard as Iron, and the face of my Sins like Brass, (Says the soul;) but that God that made the Leviathan, is as strong as the Leviathan. He esteems Iron as straw, and Brass as rotten wood.
and I came to levell Mountaines, Luke 3. 4. The more old thou art, the more glory shall my free grace have, all the world shall see, I doe not pardon thee for any service thou canst,
and I Come to level Mountains, Lycia 3. 4. The more old thou art, the more glory shall my free grace have, all the world shall see, I do not pardon thee for any service thou Canst,
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But secondly, there must be freenesse, as well as fulnesse, or else what hath the soule to doe with Christ? O, (saith the soule) I know that the least drop of Christs bloud is fully able to wash away all my guilt:
But secondly, there must be freeness, as well as fullness, or Else what hath the soul to do with christ? O, (Says the soul) I know that the least drop of Christ blood is Fully able to wash away all my guilt:
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what dowry have I for Christ to marry me? Because thou hast nothing, therefore I will doe it (saith Christ.) If thou hadst any thing that thou thoughtest riches, I would not have married thee (saith Christ.) Thou art mistaken in my thoughts, I doe not marry thee because thou art rich,
what dowry have I for christ to marry me? Because thou hast nothing, Therefore I will do it (Says christ.) If thou Hadst any thing that thou thoughtest riches, I would not have married thee (Says christ.) Thou art mistaken in my thoughts, I do not marry thee Because thou art rich,
but because I have a delight in thee, and have an intention to make thee rich, Hos. 14. 4. I will heale their back-slidings, I will love them freely, Ezek. 16. 7, 8. 9. Now the soule being fully perswaded of this, that Christ is full of mercy,
but Because I have a delight in thee, and have an intention to make thee rich, Hos. 14. 4. I will heal their backslidings, I will love them freely, Ezekiel 16. 7, 8. 9. Now the soul being Fully persuaded of this, that christ is full of mercy,
Here she enquires for Promises, and Presidents. Did ever Christ promise (saith the Soule) to pardon such a scarlet, crimson sinner as I am? Yes, I have (saith Christ) looke Isa. 1. 18. Though your sinnes be as skarlet, they shall be as snow,
Here she enquires for Promises, and Presidents. Did ever christ promise (Says the Soul) to pardon such a scarlet, crimson sinner as I am? Yes, I have (Says christ) look Isaiah 1. 18. Though your Sins be as scarlet, they shall be as snow,
but where hath Christ promised freely to dispence these mercies (saith the soule?) Christ turnes her again to Isa. 51. 1, 2, 3. Ho every one that thirsteth, come buy of me without mony, or mony-worth:
but where hath christ promised freely to dispense these Mercies (Says the soul?) christ turns her again to Isaiah 51. 1, 2, 3. Ho every one that Thirsteth, come buy of me without money, or money-worth:
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She is alwayes a dependent creature; she leanes when ever she is wearied. The third Wildernese therefore is the wildernesse of afflictions; in this she leanes;
She is always a dependent creature; she leans when ever she is wearied. The third Wilderness Therefore is the Wilderness of afflictions; in this she leans;
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Secondly, She beleeves, that she shall beare no more than shall be for her good, Rom. 8. 28. All things shall worke together for the good of those that love God.
Secondly, She believes, that she shall bear no more than shall be for her good, Rom. 8. 28. All things shall work together for the good of those that love God.
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The true Disciples are those that continue with Christ in tentations, Luke 22. 18. First, they beleeve, that God who is faithfull, will not suffer them to be tempted above that which they are able:
The true Disciples Are those that continue with christ in tentations, Lycia 22. 18. First, they believe, that God who is faithful, will not suffer them to be tempted above that which they Are able:
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But will with the temptation also make way to escape, that they may be able to beare it, 1 Cor. 10. 13. They beleeve, in that himselfe suffered, being tempted, he is able to succour those that are tempted, 2 Heb. 18. The Saints that suffered many things were in many wildernesses, Heb. 11. 37. Amongst the rest were in this also;
But will with the temptation also make Way to escape, that they may be able to bear it, 1 Cor. 10. 13. They believe, in that himself suffered, being tempted, he is able to succour those that Are tempted, 2 Hebrew 18. The Saints that suffered many things were in many Wildernesses, Hebrew 11. 37. among the rest were in this also;
Yea, temptation is so farre from making a child of God let goe his hold, that it makes him lay the faster hold, 1 Pet. 1. 6, Though now for a season you are in heavinesse, through manifold temptations;
Yea, temptation is so Far from making a child of God let go his hold, that it makes him lay the faster hold, 1 Pet. 1. 6, Though now for a season you Are in heaviness, through manifold temptations;
yet it is that the triall of your faith (being much more precious than of gold which perishes) though it be tried with the fire, might be found unto praise, and honour, and glory.
yet it is that the trial of your faith (being much more precious than of gold which Perishes) though it be tried with the fire, might be found unto praise, and honour, and glory.
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and they come out of these temptations leaning, beleeving upon God too, having found, that he is able, and knoweth how to deliver the godly out of all temptations, 2 Pet. 2. 9. A fifth wildernesse, in which the Spouse of Christ leaneth upon her Beloved, and out of which she commeth leaning, is the wildernesse of desertion. And this is one of the saddest wildernesses that the Spouse of Christ comes in;
and they come out of these temptations leaning, believing upon God too, having found, that he is able, and Knoweth how to deliver the godly out of all temptations, 2 Pet. 2. 9. A fifth Wilderness, in which the Spouse of christ leaneth upon her beloved, and out of which she comes leaning, is the Wilderness of desertion. And this is one of the Saddest Wildernesses that the Spouse of christ comes in;
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and so kill it (For Gods separation of himselfe from the Christians soule, is a worse death than the separation of his soule from his body) Yet the soule must trust in him, it must, it will leane upon him.
and so kill it (For God's separation of himself from the Christians soul, is a Worse death than the separation of his soul from his body) Yet the soul must trust in him, it must, it will lean upon him.
That place of the Prophet is remarkable, Isa. 50. v. 10. Who is amongst you that feareth the Lord? that obeyeth the voice of his servant? that walketh in darknesse and hath no light? let him trust in the Name of the Lord, and stay upon his God.
That place of the Prophet is remarkable, Isaiah 50. v. 10. Who is among you that fears the Lord? that Obeyeth the voice of his servant? that walks in darkness and hath no Light? let him trust in the Name of the Lord, and stay upon his God.
They that feare the Lord, though they may walke in a darke wildernesse, and see no such light as they were wont to see, have no such comfortable enjoyments of their God as they were wont to have,
They that Fear the Lord, though they may walk in a dark Wilderness, and see no such Light as they were wont to see, have no such comfortable enjoyments of their God as they were wont to have,
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and upon him alone, in all states, in all conditions, upon him for directing grace, upon him for quickning grace, upon him for whatsoever she hath need of, either pardon,
and upon him alone, in all states, in all conditions, upon him for directing grace, upon him for quickening grace, upon him for whatsoever she hath need of, either pardon,
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and how out of every wildernesse she commeth up, but leaning, and what strength there is in her Saviour to beare her up leaning upon him, even in every wildernesse.
and how out of every Wilderness she comes up, but leaning, and what strength there is in her Saviour to bear her up leaning upon him, even in every Wilderness.
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First is it so that the Spouse of the Lord Christ, that comes, and is married to the Lord Christ, comes out of the wildernesse of sinne? Then this may reprove the errour and folly of those that dreame of heaven,
First is it so that the Spouse of the Lord christ, that comes, and is married to the Lord christ, comes out of the Wilderness of sin? Then this may reprove the error and folly of those that dream of heaven,
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as all of us were by Nature? This is an idle construction that giddy headed Sectaries have of late devised to help themselves to heaven with. The Devils are so lost;
as all of us were by Nature? This is an idle construction that giddy headed Sectaries have of late devised to help themselves to heaven with. The Devils Are so lost;
No no friend, it is those that are lost in their own apprehensions, those that know not what to dot o be saved, those that feel themselves even in the jawes of hell:
No no friend, it is those that Are lost in their own apprehensions, those that know not what to dot oh be saved, those that feel themselves even in the Jaws of hell:
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how many thinke they have a part in Christ, That the Devill hath as great a part in Christ actually as they have? Heaven is growne the common journeyes end,
how many think they have a part in christ, That the devil hath as great a part in christ actually as they have? Heaven is grown the Common journeys end,
But let them preach what they will (friend) beleeve him, who (although he knowes but little) yet knowes you must go out of the wildernesse if ever you come there.
But let them preach what they will (friend) believe him, who (although he knows but little) yet knows you must go out of the Wilderness if ever you come there.
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then this reproves the folly of those that preach men found before they were lost, and of those that dreame of leaning before they are in the wildernesse:
then this reproves the folly of those that preach men found before they were lost, and of those that dream of leaning before they Are in the Wilderness:
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Is there any that preacheth down a needlesnesse of duties, that mockes at mourners? that learne people a way to be found before they are lost? Examine the Scriptures before you trust them;
Is there any that Preacheth down a needlessness of duties, that mocks At mourners? that Learn people a Way to be found before they Are lost? Examine the Scriptures before you trust them;
under a pretence of exalting Faith, doe they not cry downe sorrow for sinne? and all other duties? Nay, they doe cry downe the preaching of the Law, to bring men to see they are in the wildernesse, that they might leane:
under a pretence of exalting Faith, do they not cry down sorrow for sin? and all other duties? Nay, they do cry down the preaching of the Law, to bring men to see they Are in the Wilderness, that they might lean:
Doe they make you beleeve, that preaching the Law is a price of Anti-christianisme, and no one ought to preach it? And for their part, they will take heed of it,
Do they make you believe, that preaching the Law is a price of Antichristianism, and no one ought to preach it? And for their part, they will take heed of it,
though they will scarse come up to the first three. Those three Constellations of Heaven, that have more light to darke Travellers, that wandred in the night of sinne while they shined in our Firmament,
though they will scarce come up to the First three. Those three Constellations of Heaven, that have more Light to dark Travellers, that wandered in the night of sin while they shined in our Firmament,
Was ever any of these Leaders so honoured (though they have beat up the Drums almost in every street of the Kingdome for followers) as to gather such Troopes of Saints to the Christian warfare,
Was ever any of these Leaders so honoured (though they have beatrice up the Drums almost in every street of the Kingdom for followers) as to gather such Troops of Saints to the Christian warfare,
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as these before mentioned? Did ever God honour their labours so much as these? who (poor soules!) shone in their daies like lights under Bushels too, had only the corner of a Pulpit,
as these before mentioned? Did ever God honour their labours so much as these? who (poor Souls!) shone in their days like lights under Bushels too, had only the corner of a Pulpit,
was not their first fruits better, and more accepted of God then their harvest is now? Hath not God distinguished wch way of preaching he will must honour, by making the first ripe grapes sweeter then the whole Vintage? were it onely for this, And
was not their First fruits better, and more accepted of God then their harvest is now? Hath not God distinguished which Way of preaching he will must honour, by making the First ripe grapes Sweeten then the Whole Vintage? were it only for this, And
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hath not this beene the way of their conversion? Have not the best Saints in Heaven cryed out of the belly of Hell before God heard their voice? Was not Paul strucken downe to the earth before he went in the Triumph of Glory? Did not the Gaolor come in trembling, and fall at the Apostles feet,
hath not this been the Way of their conversion? Have not the best Saints in Heaven cried out of the belly of Hell before God herd their voice? Was not Paul strucken down to the earth before he went in the Triumph of Glory? Did not the Gaoler come in trembling, and fallen At the Apostles feet,
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Now I say, were it no more then to heare such Doctrine, contrary to the Doctrine which God hath chiefly honoured in his Servants lips, by making it efficacious for the salvation of their soules,
Now I say, were it not more then to hear such Doctrine, contrary to the Doctrine which God hath chiefly honoured in his Servants lips, by making it efficacious for the salvation of their Souls,
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and contrary to the experience of the generalitie of Gods Servants, if not contrary to the Preachers owne former and better thoughts and practice, it would be sufficient to make me suspend my faith, from being too hastie to beleeve this new way to heaven:
and contrary to the experience of the generality of God's Servants, if not contrary to the Preachers own former and better thoughts and practice, it would be sufficient to make me suspend my faith, from being too hasty to believe this new Way to heaven:
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but out of the margin and banke of the lake, which burnes with fire and brimstone — Antinomians (saith he againe) make faith an act of a lofty Pharisee, applying, (immediato contactu) presently, his hot boyling and smoking lusts to Christs wounds, blood,
but out of the margin and bank of the lake, which burns with fire and brimstone — Antinomians (Says he again) make faith an act of a lofty Pharisee, applying, (immediato contactu) presently, his hight boiling and smoking Lustiest to Christ wounds, blood,
I confesse (saith he) This is hastie, hot work, but it is a wanton, fleshly, presumptuous opinion, that it is an immediate work to lay hold on the promises and be saved.
I confess (Says he) This is hasty, hight work, but it is a wanton, fleshly, presumptuous opinion, that it is an immediate work to lay hold on the promises and be saved.
Those that come, cannot goe so fast as these, because they are weary and heavy loadcn. Those that learne people to jump, must take away Math. 11. 29. the heavy load of sinnes which the Spouse hath upon her shoulders, keepes her from that hastie motion that Antinomians make.
Those that come, cannot go so fast as these, Because they Are weary and heavy loadcn. Those that Learn people to jump, must take away Math. 11. 29. the heavy load of Sins which the Spouse hath upon her shoulders, keeps her from that hasty motion that Antinomians make.
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When wee have no word to assure us, what shall faith be builded upon? God can turne midnight into mid-day, ipso facto: But we know in Gods ordinary course of Providence,
When we have no word to assure us, what shall faith be built upon? God can turn midnight into midday, ipso facto: But we know in God's ordinary course of Providence,
God can take a soule and marry it, and never humble it, but where hath he promised it? where hath he done it? or if he hath done it, wee say, one Swallow makes not a Summer, one example makes not a Rule, one president makes not a law.
God can take a soul and marry it, and never humble it, but where hath he promised it? where hath he done it? or if he hath done it, we say, one Swallow makes not a Summer, one Exampl makes not a Rule, one president makes not a law.
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It is no rule for thee or me to trust in that, no more then the saving of the thiefe upon the Crosse, might be a safe president for us to deferre repentance till our dying day.
It is no Rule for thee or me to trust in that, no more then the Saving of the thief upon the Cross, might be a safe president for us to defer Repentance till our dying day.
Sorrow is the ordinary doore to joy, Humiliation the ordinary step to exaltation, Mourning for sinne the onely preface to Faith in the Lord Jesus Christ, in Gods ordinary way of dealing out grace.
Sorrow is the ordinary door to joy, Humiliation the ordinary step to exaltation, Mourning for sin the only preface to Faith in the Lord jesus christ, in God's ordinary Way of dealing out grace.
The Latine is full, Quae est illa quae ascendit, that ascends from the wildernesse: Our Translation commeth up, implying an ascensive motion, tis her running up an hil.
The Latin is full, Quae est illa Quae ascendit, that ascends from the Wilderness: Our translation comes up, implying an ascensive motion, this her running up an hill.
O beg of God to humble you, to powre out his spirit of mourning, and supplications upon you, this will learne you to beleeve (friends) It is the humbled soule only that construe that word Faith: it is Hebrew to others, it poseth the impenitent heart, Faith is a riddle to them:
O beg of God to humble you, to pour out his Spirit of mourning, and supplications upon you, this will Learn you to believe (Friends) It is the humbled soul only that construe that word Faith: it is Hebrew to Others, it poseth the impenitent heart, Faith is a riddle to them:
and slighted his mercies? And because thou hast slighted mercy, wilt thou therefore still slight mercy? still refuse his offer of grace? Thou sinnest as much now in not beleeving there is mercy for thee, that hast dispised mercy,
and slighted his Mercies? And Because thou hast slighted mercy, wilt thou Therefore still slight mercy? still refuse his offer of grace? Thou Sinnest as much now in not believing there is mercy for thee, that hast despised mercy,
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like the mountaine of his mercies? doth the voice of thy sinnes roare like the voice of his loving kindnesse? Is there any humbled soule before the Lord? O doe not provoke God by thy infidelity now he hath made thee capable of faith:
like the mountain of his Mercies? does the voice of thy Sins roar like the voice of his loving kindness? Is there any humbled soul before the Lord? O do not provoke God by thy infidelity now he hath made thee capable of faith:
You that are Christians, for shame, in your severall wildernesses of afflictions, temptations, and desertions, doe not, O do not cast downe your heads,
You that Are Christians, for shame, in your several Wildernesses of afflictions, temptations, and desertions, do not, Oh do not cast down your Heads,
and say, who shall shew us any good? or if you doe, say againe with the Saint in the ensuing words, Lord lift thou up the light of thy countenance upon us:
and say, who shall show us any good? or if you do, say again with the Saint in the ensuing words, Lord lift thou up the Light of thy countenance upon us:
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Beleeve in your depths of sorrow, beleeve in your most trying afflictions, most sadding temptations, most killing desertions, beleeve me, it is the greatest honour you can put upon the Lord Christ:
Believe in your depths of sorrow, believe in your most trying afflictions, most sadding temptations, most killing desertions, believe me, it is the greatest honour you can put upon the Lord christ:
4. That the grace of God was necessary for sinnes past, but it was in the power of mans free-will, to avoid or commit sinnes for the time to come, and to resist rebellious corruptions.
4. That the grace of God was necessary for Sins past, but it was in the power of men freewill, to avoid or commit Sins for the time to come, and to resist rebellious corruptions.
5. After this, he would maintaine, That some men indeed were weake, and must doe all by the grace of God, others that were stronger might act good by their owne will.
5. After this, he would maintain, That Some men indeed were weak, and must do all by the grace of God, Others that were Stronger might act good by their own will.
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Nay, and the Papists having beene tainted with this Leven, the Sententiaries now tell us, () That a man without grace, meerly by the strength of his free will, may avoid any mortall sinne,
Nay, and the Papists having been tainted with this Leven, the Sententiaries now tell us, () That a man without grace, merely by the strength of his free will, may avoid any Mortal sin,
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Quoad substantiam actus, for the substance of the Act, () And another more impudently maintains, That a man without any grace of God (by the meere strength of nature) may doe workes morally good,
Quoad substantiam actus, for the substance of the Act, () And Another more impudently maintains, That a man without any grace of God (by the mere strength of nature) may do works morally good,
Even thus going back from their owne great Rabbies, one of which was pleased to confesse, () That a man without the grace of God, could not but sinne both mortally and venially.
Even thus going back from their own great Rabbies, one of which was pleased to confess, () That a man without the grace of God, could not but sin both mortally and venially.
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Doth God move the will attendding him in duties, first? secondly, when the will is thus moved, doth it then come? when it is drawne, doth it runne? Then this reproves the Enthusiasts of old, the Anabaptists, Antinomians, Seekers of our dayes, that hold,
Does God move the will attendding him in duties, First? secondly, when the will is thus moved, does it then come? when it is drawn, does it run? Then this reproves the Enthusiasts of old, the Anabaptists, Antinomians, Seekers of our days, that hold,
Enthusiasts of old affirmed, That for the receiving of the Spirit of Promise and saving grace, the Spirit of God was either infused to them in a dreame, Vel per simulationem orationis:
Enthusiasts of old affirmed, That for the receiving of the Spirit of Promise and Saving grace, the Spirit of God was either infused to them in a dream, Vel per simulationem orationis:
As the child that ye have heard a story, in the learning of its Primmer, boasted to the father that it had learned past grace. Is not this the miserable learning of our dayes? that men are grown past grace, past Prayer, past Ordinances, past all duties?
As the child that you have herd a story, in the learning of its Primmer, boasted to the father that it had learned passed grace. Is not this the miserable learning of our days? that men Are grown passed grace, past Prayer, past Ordinances, passed all duties?
6. Againe what you have heard, that after the soule is drawne, then it comes, may shew us the falsenesse of another Doctrine of Enthusiasme, too briefe even in these dayes also:
6. Again what you have herd, that After the soul is drawn, then it comes, may show us the falseness of Another Doctrine of Enthusiasm, too brief even in these days also:
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In the next place, what you have heard, that the soule that comes to the Lord Jesus Christ, leanes upon a new Beloved, not upon her old beloveds, may serve to reprove those that would faine plead a title to Christ and have a portion in Christ,
In the next place, what you have herd, that the soul that comes to the Lord jesus christ, leans upon a new beloved, not upon her old beloveds, may serve to reprove those that would feign plead a title to christ and have a portion in christ,
2. Under this lash comes a better ranke of people, that when God hath shewed them their owne sinfull, sad condition, they doe not only performe duties, pray,
2. Under this lash comes a better rank of people, that when God hath showed them their own sinful, sad condition, they do not only perform duties, pray,
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The fire hath devoured the pastures of the wildernesse, Joel 1. 19. And God complained that Nineveh was dry like a wildernesse, Zeph. 2. 13. Art thou a barren,
The fire hath devoured the pastures of the Wilderness, Joel 1. 19. And God complained that Nineveh was dry like a Wilderness, Zephaniah 2. 13. Art thou a barren,
but sinfull works are unfruitfull workes (in the Apostles language.) The unfruitfull workes of darknesse, and what fruits had ye of those things, whereof you are now ashamed? Gods Spouse is a fruitfull creature, Gal. 5. 22. The fruit of the spirit is love, joy, peace, long-suffering, &c. A barren soule is alwayes a wildernesse-soule.
but sinful works Are unfruitful works (in the Apostles language.) The unfruitful works of darkness, and what fruits had you of those things, whereof you Are now ashamed? God's Spouse is a fruitful creature, Gal. 5. 22. The fruit of the Spirit is love, joy, peace, long-suffering, etc. A barren soul is always a wildernesse-soule.
dost thou love the wildernesse-company? the swinish drunkard, the politike Fox, the malitious Lyon, the venomous lyer and slanderer, the lascivious wanton, more than the Children of God? Oh suspect thy selfe!
dost thou love the wilderness-company? the swinish drunkard, the politic Fox, the malicious lion, the venomous liar and slanderer, the lascivious wanton, more than the Children of God? O suspect thy self!
and if thy title be good to heaven, which will be knowne by thy walking with God, beleeve me, God hath used thee kindly, heaven hath cost thee cheaper then it costs many a poore soule;
and if thy title be good to heaven, which will be known by thy walking with God, believe me, God hath used thee kindly, heaven hath cost thee cheaper then it costs many a poor soul;
and though I would suspect my selfe if I met with no afflictions, yet I would not be glad to have a life full of crosses and afflictions, my best evidence for heaven.
and though I would suspect my self if I met with no afflictions, yet I would not be glad to have a life full of Crosses and afflictions, my best evidence for heaven.
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4. Examine How thou hast come out of thy wildernesse? of thine owne strength or leaning? Canst thou say, That God knew thee in the wildernesse, in the land of great drought, Hos. 13. 5. If thou thinkest thou camest out alone, thou art there stil, What gave thee comfort in the depths of sorrow? what? thy merry company? did thy duties do it? If any thing did it but thy Christ, I feare thou art still in the Wildernesse:
4. Examine How thou hast come out of thy Wilderness? of thine own strength or leaning? Canst thou say, That God knew thee in the Wilderness, in the land of great drought, Hos. 13. 5. If thou Thinkest thou camest out alone, thou art there still, What gave thee Comfort in the depths of sorrow? what? thy merry company? did thy duties do it? If any thing did it but thy christ, I Fear thou art still in the Wilderness:
when thou didst mourne, as one that mourneth for his onely begotten sonne, dist thou look upon him whom thou hadst pierced? there is nothing but the blood of Christ can give a cordiall to a fainting soule;
when thou didst mourn, as one that Mourneth for his only begotten son, Dist thou look upon him whom thou Hadst pierced? there is nothing but the blood of christ can give a cordial to a fainting soul;
nothing but the blotting out of the hand-writing, which was written in Gods Booke, and thy owne conscience against thee, that can make thy heart leave trembling,
nothing but the blotting out of the handwriting, which was written in God's Book, and thy own conscience against thee, that can make thy heart leave trembling,
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and lost in the wildernesse of sorrow? What effects hath the wildernesse of sorrow wrought upon thee? Hath thy sorrow beene like the sorrow of Achan, that thou hast been onely sorry because thou hast been under an Attachment of wrath? Or like Ahab, renting his cloathes, putting on his sack-cloth,
and lost in the Wilderness of sorrow? What effects hath the Wilderness of sorrow wrought upon thee? Hath thy sorrow been like the sorrow of achan, that thou hast been only sorry Because thou hast been under an Attachment of wrath? Or like Ahab, renting his clothes, putting on his Sackcloth,
Art thou worse when thou commest out of the wildernesse of affliction, that wee may brand thee with Ahaz his Brand, This was that King Ahaz? Or doest thou come out of thy Afflictions leaning, with thy weak faith strengthened,
Art thou Worse when thou Comest out of the Wilderness of affliction, that we may brand thee with Ahaz his Brand, This was that King Ahaz? Or dost thou come out of thy Afflictions leaning, with thy weak faith strengthened,
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and thy strong faith confirmed? Hast thou lost no graines, but got in the fire? Is thy gold as good weight now as before? it is a good signe it is good then.
and thy strong faith confirmed? Hast thou lost no grains, but god in the fire? Is thy gold as good weight now as before? it is a good Signen it is good then.
And lastly, If in every wildernesse wee must leane upon the Lord Jesus Christ, It may informe us, what need wee have at all times to walke close with the Lord Christ.
And lastly, If in every Wilderness we must lean upon the Lord jesus christ, It may inform us, what need we have At all times to walk close with the Lord christ.
Now which of you (friends) but would thinke himselfe as good as a dead man if he were in the midst of an Arabian desert, that he could not see any possibilitie of getting out,
Now which of you (Friends) but would think himself as good as a dead man if he were in the midst of an Arabian desert, that he could not see any possibility of getting out,
What man would not tremble, to thinke of one that should be condemned to such an axile? Doe not your hearts pittie as oft as you think of those poore men that were left but halfe a yeare in Greenland? And yet O Lord! How few pittie themselves! O poore creatures!
What man would not tremble, to think of one that should be condemned to such an axile? Do not your hearts pity as oft as you think of those poor men that were left but half a year in Greenland? And yet Oh Lord! How few pity themselves! O poor creatures!
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Oh! what comfort? what joy can can you have in the wildernesse (friends?) that when you lye downe at night, you know not but you may wake in the morning past Repentance,
Oh! what Comfort? what joy can can you have in the Wilderness (Friends?) that when you lie down At night, you know not but you may wake in the morning passed Repentance,
when the feare of the grave shall surround me, and the terrors of Hell shall make me afraid? What shall I leane upon when these comforts shall be no comforts? when I shall say to all creature-enjoyments, miserable comforters are you all.
when the Fear of the grave shall surround me, and the terrors of Hell shall make me afraid? What shall I lean upon when these comforts shall be no comforts? when I shall say to all Creature enjoyments, miserable Comforters Are you all.
Your pleasurable sinnes are but as sparks (Sirs,) What will you doe when your sparkes are out? They are (as we say of a short flame) but a Widdowes joy for a moment:
Your pleasurable Sins Are but as sparks (Sirs,) What will you do when your sparks Are out? They Are (as we say of a short flame) but a Widow's joy for a moment:
Did the wicked men seriously thinke what a weight of wrath they lye under, what a cloud of bloud hangs over their heads, they would pray till all their knees were melted (though they were all steele) to be delivered from it.
Did the wicked men seriously think what a weight of wrath they lie under, what a cloud of blood hangs over their Heads, they would pray till all their knees were melted (though they were all steel) to be Delivered from it.
This Plague, this Feaver, this Ague, may be a Bayliffe to arrest me, that God hath sent to carry me bound hand and foot and throwne into Hell, where is weeping and wayling, and gnashing of teeth.
This Plague, this Fever, this Ague, may be a Bailiff to arrest me, that God hath sent to carry me bound hand and foot and thrown into Hell, where is weeping and wailing, and gnashing of teeth.
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And then thinks with himselfe (O that they did so!) Where is my surety (if it should be so?) who would be bound for the payment of the Debt due for my sinnes,
And then thinks with himself (Oh that they did so!) Where is my surety (if it should be so?) who would be bound for the payment of the Debt due for my Sins,
Is the childe happy, that in want hath a father to run unto? the wife happy, that hath a husband in time of sicknesse to comfort her? The servant happy, that hath a Master in adversity to pitty him? then I dare pronounce thee in all times happy:
Is the child happy, that in want hath a father to run unto? the wife happy, that hath a husband in time of sickness to Comfort her? The servant happy, that hath a Master in adversity to pity him? then I Dare pronounce thee in all times happy:
Thirdly, Is it so that the Spouse comes out of the wildernesse leaning upon her Beloved? This may then shew us the infinite love of God to the creature;
Thirdly, Is it so that the Spouse comes out of the Wilderness leaning upon her beloved? This may then show us the infinite love of God to the creature;
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Lastly, Is it so? that we must come out of every wildernesse leaning upon our Beloved? O then let this informe us what need we have to walk close with the Lord Jesus Christ;
Lastly, Is it so? that we must come out of every Wilderness leaning upon our beloved? O then let this inform us what need we have to walk close with the Lord jesus christ;
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Hath the shiftlesse child need to keep the love of the Father? the Babe need to keep in the armes of the Nurse? the wife need to keep the love of the husband? the blind man need to keep the love of his guid? O Christian, thou hast much more need to keep the love of thy Christ:
Hath the shiftless child need to keep the love of the Father? the Babe need to keep in the arms of the Nurse? the wife need to keep the love of the husband? the blind man need to keep the love of his guide? O Christian, thou hast much more need to keep the love of thy christ:
but with what arguments shall I prevaile with such a soul, to come unto the Lord Christ? were any here drowning in the water, a little Rhetoricke would perswade them to let me helpe them out? were any lost in a wood, I should not need much entreat them to give me their hand,
but with what Arguments shall I prevail with such a soul, to come unto the Lord christ? were any Here drowning in the water, a little Rhetoric would persuade them to let me help them out? were any lost in a wood, I should not need much entreat them to give me their hand,
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how canst thou abide consuming fire? or dwell in everlasting burnings? Secondly, Consider, it is a joylesse condition: There is no true joy to the sinner,
how Canst thou abide consuming fire? or dwell in everlasting burnings? Secondly, Consider, it is a joyless condition: There is no true joy to the sinner,
because the Sword hangs over his head, it is but a fained joy that the sinner hath, a sudden short lived flame, without any coales underneath to preserve it.
Because the Sword hangs over his head, it is but a feigned joy that the sinner hath, a sudden short lived flame, without any coals underneath to preserve it.
Heaven is a security in all estates, a protection from all Arrests, if the King of glory hath a mind to sue thee, thou shalt not be arrested (like other men) with a writ of wrath,
Heaven is a security in all estates, a protection from all Arrests, if the King of glory hath a mind to sue thee, thou shalt not be arrested (like other men) with a writ of wrath,
but invited to sup with him in glory, onely by a letter of love, and he will send his Ushers of glory to waite upon thy soul to the chambers of glory, Luke, 16. 22. The soule of good Lazarus was carried by Angels into Abrahams bosome:
but invited to sup with him in glory, only by a Letter of love, and he will send his Ushers of glory to wait upon thy soul to the chambers of glory, Lycia, 16. 22. The soul of good Lazarus was carried by Angels into Abrahams bosom:
you shall not live like other men, haunted with the blood-hounds of wrath, nor dye like other wretches, that goe out of the world, haled by the Sarjeants of hell to everlasting prison;
you shall not live like other men, haunted with the bloodhounds of wrath, nor die like other wretches, that go out of the world, haled by the Sergeants of hell to everlasting prison;
O who would not desire such a protection for himselfe? such a security for his soule? who would not throw off his raggs of sinne, to put on Christs livery of grace,
O who would not desire such a protection for himself? such a security for his soul? who would not throw off his rags of sin, to put on Christ livery of grace,
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O thinke of the joy of the Saints, you children of vaine pleasure, you mad-men of the earth, that can dance over the hole of the Aspe, and put your hands on the Cockatrices den.
O think of the joy of the Saints, you children of vain pleasure, you madmen of the earth, that can dance over the hold of the Asp, and put your hands on the Cockatrices den.
and, O come, come out of the wildernesse of sinne into this wildernesse of sorrow; that of a drunken profane creature, thou mayest be a mourning pious soule;
and, Oh come, come out of the Wilderness of sin into this Wilderness of sorrow; that of a drunken profane creature, thou Mayest be a mourning pious soul;
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and leaning come out of thy wildernesse; Beleeve and thou shalt be saved. But here's the hard taske, to perswade such a soule to beleeve. Consider but these few things.
and leaning come out of thy Wilderness; Believe and thou shalt be saved. But here's the hard task, to persuade such a soul to believe. Consider but these few things.
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Can infinite mercy be fadomed thinkest thou? Can any one plead his underservings against free grace? Were thy burthen farre heavier then it is, cast it upon Christ,
Can infinite mercy be fadomed Thinkest thou? Can any one plead his underservings against free grace? Were thy burden Far Heavier then it is, cast it upon christ,
But why did I say empty? Can the Sun lose any light by communicating his light to others? When the creature speaks of God, he must speake NONLATINALPHABET, he would fill thee, and yet continue full himselfe.
But why did I say empty? Can the Sun loose any Light by communicating his Light to Others? When the creature speaks of God, he must speak, he would fill thee, and yet continue full himself.
Neither couldst thou hear Christs invitation, because thou wert not weary and heavie loaden; but now that the Lord hath humbled thee, now the promises belong unto thee;
Neither Couldst thou hear Christ invitation, Because thou Wertenberg not weary and heavy loaded; but now that the Lord hath humbled thee, now the promises belong unto thee;
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what hath he to do to send me a Pardon? I know he doth but mock me, he meanes nothing lesse, &c. Were not this a peice of unworthinesse, by which he should dishonour his Prince as much as with his Treason before? O take heed of provoking the Lord still;
what hath he to do to send me a Pardon? I know he does but mock me, he means nothing less, etc. Were not this a piece of unworthiness, by which he should dishonour his Prince as much as with his Treason before? O take heed of provoking the Lord still;
So likewise, you that are in any wildernesse, or shall be, of Affliction, Desertion, Temptation, &c. O leane! leane! Tis that which God requires at your hand;
So likewise, you that Are in any Wilderness, or shall be, of Affliction, Desertion, Temptation, etc. Oh lean! lean! This that which God requires At your hand;
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I beseech you, by the many, and tender mercies of him, whose bowels yerne towards you, by his precious bloud, which was powred out upon the Crosse for sinners (and who knowes whether not for you;
I beseech you, by the many, and tender Mercies of him, whose bowels yearn towards you, by his precious blood, which was poured out upon the Cross for Sinners (and who knows whither not for you;
and O that my first or last words might prevaile with some great sinner this day for whom we might all rejoyce, concerning whom we might all say, who is this ▪ that comes out of the wildernesse leaning upon her beloved. FINIS.
and Oh that my First or last words might prevail with Some great sinner this day for whom we might all rejoice, Concerning whom we might all say, who is this ▪ that comes out of the Wilderness leaning upon her Beloved. FINIS.
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IT is agreed (almost amongst all Expositors) that this Psalme is a Marriage-Song, and principally relating to the spirituall marriage between Jesus Christ, and the beleeving soule, or between Christ and his Church: But there is a little question amongst them,
IT is agreed (almost among all Expositors) that this Psalm is a Marriage-song, and principally relating to the spiritual marriage between jesus christ, and the believing soul, or between christ and his Church: But there is a little question among them,
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whether the spirituall sense of it be couched under a type, or an Allegory; Some thinke that the Holy Ghost here treates of that spirituall marriage, under the type of Solomons marriage to Pharaohs daughter, of which wee read, 1 King. 3. 11. Of this opinion (saith D. Rivet) are the Hebrew Interpreters,
whither the spiritual sense of it be couched under a type, or an Allegory; some think that the Holy Ghost Here treats of that spiritual marriage, under the type of Solomons marriage to Pharaohs daughter, of which we read, 1 King. 3. 11. Of this opinion (Says D. Rivet) Are the Hebrew Interpreters,
&c. yet these grant that there are some things in the Psalme not capable of that literall sense. Others are against this, partly because (as they say) that marriage of Solomons was wicked, and against Gods Law, Deut. 7. and partly because it is probable that Solomon having before that time (as 1 King. 3. 3.) the feare of the Lord in his heart, it is not probable he would have contracted that marriage, had not she first contracted to have forsaken her fathers house (which the Hebrewes also say was one of the marriage-Articles.) But it is probable that that marriage gave occasion to the writing of this Psalme; and for the reason against it, Rivet answers by a Rule of S. Hieroms, That In Scripture, evill men,
etc. yet these grant that there Are Some things in the Psalm not capable of that literal sense. Others Are against this, partly Because (as they say) that marriage of Solomons was wicked, and against God's Law, Deuteronomy 7. and partly Because it is probable that Solomon having before that time (as 1 King. 3. 3.) the Fear of the Lord in his heart, it is not probable he would have contracted that marriage, had not she First contracted to have forsaken her Father's house (which the Hebrews also say was one of the marriage-Articles.) But it is probable that that marriage gave occasion to the writing of this Psalm; and for the reason against it, Rivet answers by a Rule of S. Hieroms, That In Scripture, evil men,
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The Bridegroome is commended from his Beauty, v. 2. Thou art fairer than the children of men. 2. From his Eloquence, v. 2. Grace is powred into thy lips.
The Bridegroom is commended from his Beauty, v. 2. Thou art Fairer than the children of men. 2. From his Eloquence, v. 2. Grace is poured into thy lips.
4. From his Glory and Majesty, v. 3. 5. From his successe, v. 4. 6. From his Temper and Disposition, verse 4. 7. From his Valour, verse 4, 5, 6. 8. From the nature of his Kingdome, v. 6. 9. From his love to Justice, v. 7. 10. From the perfume of his Garments, v. 8. 11. From his choice in his Queene and his Attendants, v. 9. So farre it relates to the Bridegroome.
4. From his Glory and Majesty, v. 3. 5. From his success, v. 4. 6. From his Temper and Disposition, verse 4. 7. From his Valour, verse 4, 5, 6. 8. From the nature of his Kingdom, v. 6. 9. From his love to justice, v. 7. 10. From the perfume of his Garments, v. 8. 11. From his choice in his Queen and his Attendants, v. 9. So Far it relates to the Bridegroom.
And it is foure-fold, prest from severall Arguments. In the Text then you may consider, 1. An Exhortation, enforced upon the former Description. 2. Severall Motives to presse this Exhortation. 1. In the first consider, 1. The person exhorted; set out by the name of Daughter, (O Daughter.) 2. The Exhortation; which is five-fold: 1. Hearken. 2. Consider. 3. Incline thin eare. 4. Forget thy people, and thy fathers house.
And it is fourfold, pressed from several Arguments. In the Text then you may Consider, 1. an Exhortation, Enforced upon the former Description. 2. Several Motives to press this Exhortation. 1. In the First Consider, 1. The person exhorted; Set out by the name of Daughter, (Oh Daughter.) 2. The Exhortation; which is fivefold: 1. Harken. 2. Consider. 3. Incline thin ear. 4. Forget thy people, and thy Father's house.
5. Worship him. 3. The Motives inforcing it, which are, 1. The former description of him; now thou art married to such an husband, hearken, &c. 2. The Relation of Daughter; Children should harken to their Parents. 3. Shee should bee beautifull. 4. Her beauty should be desireable. 5. The King should desire it; yea, greatly desire her beauty.
5. Worship him. 3. The Motives enforcing it, which Are, 1. The former description of him; now thou art married to such an husband, harken, etc. 2. The Relation of Daughter; Children should harken to their Parents. 3. Shee should be beautiful. 4. Her beauty should be desirable. 5. The King should desire it; yea, greatly desire her beauty.
[ O Daughter, ] Quae consentit viro in matrimonium est viro in loco filiae, saith Rivet: The woman that consents to her Husband in marriage, is to him in stead of a Daughter: So saith the Parable, 2 Sam. 12. 3. The Ewelambe, which signified the wife, laid in the poore mans bosome, and was unto him as a daughter, Jer. 3. 4. Wilt thou not from henceforth crie unto me, Thou art my Father, the guide of my youth, the guide of her youth, that is,
[ O Daughter, ] Quae consentit viro in matrimonium est viro in loco Filial, Says Rivet: The woman that consents to her Husband in marriage, is to him in stead of a Daughter: So Says the Parable, 2 Sam. 12. 3. The Ewelambe, which signified the wife, laid in the poor men bosom, and was unto him as a daughter, Jer. 3. 4. Wilt thou not from henceforth cry unto me, Thou art my Father, the guide of my youth, the guide of her youth, that is,
an Husband, and yet her Father. God can marry his Daughter, and yet the marriage not be incestuous; Yea, hee first marryes the soule, and then makes it his Daughter, according to that 2 Cor. 6. 18. Wherefore come out from amongst them,
an Husband, and yet her Father. God can marry his Daughter, and yet the marriage not be incestuous; Yea, he First Marries the soul, and then makes it his Daughter, according to that 2 Cor. 6. 18. Wherefore come out from among them,
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It is a courteous compellation, as both Rivet and Mollerus note, by which the Lord will let his Saints know, that he will extend towards them the care of a father, as well as the love of an Husband, he will love them like an husband, and protect them like a father. Hearke Christians!
It is a courteous compellation, as both Rivet and Mollerus note, by which the Lord will let his Saints know, that he will extend towards them the care of a father, as well as the love of an Husband, he will love them like an husband, and Pact them like a father. Hark Christians!
Hearken O Daughter ] Audi filia, ] What should shee heare? Shee should heare her husband. There was a voice from heaven, Matth. 17. 5. This is my well-beloved Son heare him.
Harken Oh Daughter ] Audi filia, ] What should she hear? Shee should hear her husband. There was a voice from heaven, Matthew 17. 5. This is my well-beloved Son hear him.
Christs Sheep are eare-marked, John 10. 11. The good sheep are thus markt, They hear his voice. Faith comes by hearing, yea and it growes up by hearing too;
Christ Sheep Are eare-marked, John 10. 11. The good sheep Are thus marked, They hear his voice. Faith comes by hearing, yea and it grows up by hearing too;
they are over-growne Saints that are growne past Ordinances, I am afraid they are growne out of Christs knowledge; it is the deafe adder stops her eare.
they Are overgrown Saints that Are grown passed Ordinances, I am afraid they Are grown out of Christ knowledge; it is the deaf adder stops her ear.
Davids eare was opened, Psal. 40. They that are too proud to heare Christs Voice on Earth, I am afraid will be thought too vile ever to see his face in heaven.
Davids ear was opened, Psalm 40. They that Are too proud to hear Christ Voice on Earth, I am afraid will be Thought too vile ever to see his face in heaven.
Hearken therefore (O Daughter) Gods way to the Heart lies through the Eare, that's his ordinary way; if he at any time comes another way, I am afraid it is not when wee have wilfully blockt that up,
Harken Therefore (Oh Daughter) God's Way to the Heart lies through the Ear, that's his ordinary Way; if he At any time comes Another Way, I am afraid it is not when we have wilfully blocked that up,
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First heare, then see. There is a seeing of Faith. Faith is the daughter of hearing; the Eare must open before the soule. Doe not onely heare but also see. Hearing is not enough.
First hear, then see. There is a seeing of Faith. Faith is the daughter of hearing; the Ear must open before the soul. Do not only hear but also see. Hearing is not enough.
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The soule that heares well shall see. Iohn 1. 50. Because I said unto thee, I saw thee under the Fig-tree, beleevest thou? thou shalt see greater things than these.
The soul that hears well shall see. John 1. 50. Because I said unto thee, I saw thee under the Fig tree, Believest thou? thou shalt see greater things than these.
And incline thine eare. ] Expositors make this Phrase to containe three things. 1. A Repetition of the first Branch, Hearken. It is a difficult duty, the word is doubled, that it may bee inforced; the Psalmist speaks twice, considering our deafnesse, yet he speaks louder in this than in the other phrase. Secondly,
And incline thine ear. ] Expositors make this Phrase to contain three things. 1. A Repetition of the First Branch, Harken. It is a difficult duty, the word is doubled, that it may be enforced; the Psalmist speaks twice, considering our deafness, yet he speaks Louder in this than in the other phrase. Secondly,
therefore To incline the eare, is more than to heare, it doth argue a notable stirring of Attention Hee that inclines his eare, affert aliquem animi motum & propensionem, quickens up his minde, and brings with him to the duty a readinesse of Spirit, and an intentnesse of minde. 3. Inclining the Eare say some is Nota demissionis, a Note of that subjection and obedience which should bee found in the Spouse of the Lord Jesus Christ toward him. It followeth in the Text,
Therefore To incline the ear, is more than to hear, it does argue a notable stirring of Attention He that inclines his ear, affert aliquem animi motum & propensionem, quickens up his mind, and brings with him to the duty a readiness of Spirit, and an intentness of mind. 3. Inclining the Ear say Some is Nota demissionis, a Note of that subjection and Obedience which should be found in the Spouse of the Lord jesus christ towards him. It follows in the Text,
if you look upon, 1. The Church of the Jewes as the Spouse meant here to be married to Christ, without question it is meant of the Jewish Worship. the Ceremoniall Law and Worship, and their Traditions, they were to hee forgotten, and the Gospell-worship to be embraced;
if you look upon, 1. The Church of the Jews as the Spouse meant Here to be married to christ, without question it is meant of the Jewish Worship. the Ceremonial Law and Worship, and their Traditions, they were to he forgotten, and the Gospel worship to be embraced;
the worship of Christs Institution, consonant to that of Christ to the Woman of Samaria, John 4. 21, 22, 23. 2. If you understond by the Spouse, the Church of the Gentiles, then the Fathers house is all the Gentile worship and Paganish Idolatry, which must all be left upon their turning to Christ. 3. If you understand by the Spouse the particular beleeving soule, the Fathers house, is old Adams house, all sinnne and wickednesse, all traditionall worshipping. Renounce the World (saith Deodate) and cleave to Christ: It is a Lesson of Selfe-Denyall, consonant to that of Christ, Matth. 10. 37. By Fathers house, saith Doctor Rivet, wee may understand whatever corruption wee either brought out of the wombe with us,
the worship of Christ Institution, consonant to that of christ to the Woman of Samaria, John 4. 21, 22, 23. 2. If you understand by the Spouse, the Church of the Gentiles, then the Father's house is all the Gentile worship and Paganish Idolatry, which must all be left upon their turning to christ. 3. If you understand by the Spouse the particular believing soul, the Father's house, is old Adams house, all sin and wickedness, all traditional worshipping. Renounce the World (Says Deodate) and cleave to christ: It is a lesson of Selfe-Denyall, consonant to that of christ, Matthew 10. 37. By Father's house, Says Doctor Rivet, we may understand whatever corruption we either brought out of the womb with us,
And by People, saith he, I understand [ ea quae ex mala consustudine, & conversatione cum impiis acquisita, nos a Deo abducunt, quae omnia nobis sunt deponenda ] all those Corruptions, and whatever they be, which we have contracted by ill acquaintance, and conversing amongst the wicked, which estrange us from God, these must all bee laid downe, Luke 9. 23. Luke 14. 26. I shall anon in the opening of the Doctrine, open this tearm more fully. I now proceed.
And by People, Says he, I understand [ ea Quae ex mala consustudine, & Conversation cum impiis acquisita, nos a God abducunt, Quae omnia nobis sunt deponenda ] all those Corruptions, and whatever they be, which we have contracted by ill acquaintance, and conversing among the wicked, which estrange us from God, these must all be laid down, Lycia 9. 23. Lycia 14. 26. I shall anon in the opening of the Doctrine, open this term more Fully. I now proceed.
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] Some read it, Quia concupivit, because the King hath desired thy beauty, making it a motive to induce her to forget her fathers house. So August. Cyprian. &c. Others read it, according to our Translation, [ The King ] The King of Glory, the King of Peace, Christ that King.
] some read it, Quia concupivit, Because the King hath desired thy beauty, making it a motive to induce her to forget her Father's house. So August. Cyprian. etc. Others read it, according to our translation, [ The King ] The King of Glory, the King of Peace, christ that King.
yea not onely desire thee, but greatly desire thee. He speaks after the manner of men, whose desire is to the women they love, Gen. 4. 7. Ʋnto thee shall be his desire.
yea not only desire thee, but greatly desire thee. He speaks After the manner of men, whose desire is to the women they love, Gen. 4. 7. Ʋnto thee shall be his desire.
Sanctitas Ecclesiae est pulchritudo Eeclesiae (saith Piscator) the holinesse of the Church is the Churches beauty, and so the holines of the soul is the souls beauty. This is the fairenes, this the Beauty that is meant in those places of Solomons Song, Cant. 1. 10, 11. Cant. 4. 1. Cant. 6. 1. Cant. 7. 1. This is the Beauty that the Lord Jesus Christ, the great King shall so desire in the soule, this is the comelinesse that shall make any poore soule desireable in the eyes of the Lord Jesus Christ; This is the Beauty which will make the King of Glory rest and content himselfe in his Love to the soule that hath it,
Sanctitas Ecclesiae est pulchritudo Ecclesiae (Says Piscator) the holiness of the Church is the Churches beauty, and so the holiness of the soul is the Souls beauty. This is the fairness, this the Beauty that is meant in those places of Solomons Song, Cant 1. 10, 11. Cant 4. 1. Cant 6. 1. Cant 7. 1. This is the Beauty that the Lord jesus christ, the great King shall so desire in the soul, this is the comeliness that shall make any poor soul desirable in the eyes of the Lord jesus christ; This is the Beauty which will make the King of Glory rest and content himself in his Love to the soul that hath it,
and make him bee delighted with the acquaintance of the soule, and in conversing, and having Communion with the soule. This is it that which (where it is found) will so ravish Christs heart, that he will never part from the soule (as Mollerus expounds that phrase [ greatly desire. ] Thus (as shortly as I could dispatch it) you have the sense of the Text. Now in it there lyes these truths.
and make him be delighted with the acquaintance of the soul, and in conversing, and having Communion with the soul. This is it that which (where it is found) will so ravish Christ heart, that he will never part from the soul (as Mollerus expounds that phrase [ greatly desire. ] Thus (as shortly as I could dispatch it) you have the sense of the Text. Now in it there lies these truths.
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Hee will not onely love her as a Wife, but care for her as a Daughter, 2 Cor. 6. 16. 2. That it is a great piece of the Daughters worke to hearken to Christ in his Word.
He will not only love her as a Wife, but care for her as a Daughter, 2 Cor. 6. 16. 2. That it is a great piece of the Daughters work to harken to christ in his Word.
the soule must be open to receive Christ as well as the eare to heare his voice, and if they will heare, they shall see. [ Hearken O Daughter, and see. ]
the soul must be open to receive christ as well as the ear to hear his voice, and if they will hear, they shall see. [ Harken Oh Daughter, and see. ]
Our Fathers house (ever since God and hee parted houses in Paradise) is an house of ill manners, an house of sinne and wickednesse. Now every soule that would make it selfe beautions or desireable in the sight of Christs eyes, must shake hands with sin. Is. 55. 7. Let the wicked man forsake his way,
Our Father's house (ever since God and he parted houses in Paradise) is an house of ill manners, an house of sin and wickedness. Now every soul that would make it self beautions or desirable in the sighed of Christ eyes, must shake hands with since. Is. 55. 7. Let the wicked man forsake his Way,
1. Originall sinne. If we have any thing of Grace or Goodnesse, wee never learn'd that at home. It is the gift of God through the tutoring of the Spirit. But for Sinne, wee need not goe abroad to learne that, it was bred in the bone, that's one reason why it will never out of the flesh, Ez. 16. Thy Father was an Amorite, and thy Mother an Hittite.
1. Original sin. If we have any thing of Grace or goodness, we never learned that At home. It is the gift of God through the tutoring of the Spirit. But for Sin, we need not go abroad to Learn that, it was bred in the bone, that's one reason why it will never out of the Flesh, Ezra 16. Thy Father was an Amorite, and thy Mother an Hittite.
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this is a piece of our Fathers house. Men and Women you know are usually borne in their Fathers House; We are all borne in the house of bondage, which must be forgotten, if ever the soule be desireable to Jesus Christ. It is a usuall saying of Divines, that he that was never truely humbled for Originall sinne, was never truely humbled for any sinne.
this is a piece of our Father's house. Men and Women you know Are usually born in their Father's House; We Are all born in the house of bondage, which must be forgotten, if ever the soul be desirable to jesus christ. It is a usual saying of Divines, that he that was never truly humbled for Original sin, was never truly humbled for any sin.
that which is bred in us may bee improved. Originall sinne is sinne in the seed; Actuall sinne is sinne in the Blade and Fruit. The World is a dusty house, you can set a Creature in never a corner of it, but it will contract some dust. Joseph by being in the King of Egypts house, learn'd to sweare by his Masters life. According to different breedings, are men addicted to different Vanities, whether pleasure, or honour, &c. Now when the soul comes unto Christ he must come off these, he must forget his Fathers house, all his vaine sinfull breeding, and all the filth his soule hath contracted by reason of it.
that which is bred in us may be improved. Original sin is sin in the seed; Actual sin is sin in the Blade and Fruit. The World is a dusty house, you can Set a Creature in never a corner of it, but it will contract Some dust. Joseph by being in the King of Egypts house, learned to swear by his Masters life. According to different breedings, Are men addicted to different Vanities, whither pleasure, or honour, etc. Now when the soul comes unto christ he must come off these, he must forget his Father's house, all his vain sinful breeding, and all the filth his soul hath contracted by reason of it.
as well for Religion as any thing else, Magni refert quibuscum convixeris. It is a great matter with whom we converse; from accompanying with vaine persons, thou shalt learne to bee vaine: Cum lupis ululare.
as well for Religion as any thing Else, Magni refert quibuscum convixeris. It is a great matter with whom we converse; from accompanying with vain Persons, thou shalt Learn to be vain: Cum Lupis ululare.
Customary sinning must be left of that soule that would render it selfe for beauty desireable to Jesus Christ; Those sinnes which are to the soule as the Leopards spot, and the blacknes of the blackamores skinne. Inded this is hard;
Customary sinning must be left of that soul that would render it self for beauty desirable to jesus christ; Those Sins which Are to the soul as the Leopards spot, and the blackness of the blackamoors skin. Indeed this is hard;
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Custome hatcheth a second nature, Jer. 13. 23. How can you that are accustomed to doe evill, do well? Yet it must bee done, the Fathers house must be forgotten: ill customes must be laid aside, or good ones wil not be taken up.
Custom hatcheth a second nature, Jer. 13. 23. How can you that Are accustomed to do evil, do well? Yet it must be done, the Father's house must be forgotten: ill customs must be laid aside, or good ones will not be taken up.
But the dearest sinne must bee shaken hands with, Matth. 18. 9. If it bee a right hand it must be cut off: if a right eye, it must be pluckt out. Our Members must be Mortified, Col. 3. 5. Thus the maners of our Fathers house must be forgotten.
But the dearest sin must be shaken hands with, Matthew 18. 9. If it be a right hand it must be Cut off: if a right eye, it must be plucked out. Our Members must be Mortified, Col. 3. 5. Thus the manners of our Father's house must be forgotten.
Not that Religion teacheth, or commandeth, or indureth a Saint to break the tyes of all Religion; No, besides that it doth not discharge a Saint of his Duty of Nature;
Not that Religion Teaches, or commands, or Endureth a Saint to break the ties of all Religion; No, beside that it does not discharge a Saint of his Duty of Nature;
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it puts in a Plea also against such unnaturalnesse; Honour thy Father and Mother, &c. is the fifth Commandement, the first with promise (saith the Apostle) neither doth it allow a Saint to rob his parents of their due, with saying, Corban, it is a gift:
it puts in a Plea also against such unnaturalness; Honour thy Father and Mother, etc. is the fifth Commandment, the First with promise (Says the Apostle) neither does it allow a Saint to rob his Parents of their endue, with saying, Corban, it is a gift:
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The Ravens of the valleys shall picke out the eyes of such persons, as well as the Devill hath done of their Religion. Neither doth it discharge a Saint of his providentiall duty, and respect to his relation. Hee that provides not for his Family is worse than an Infidell.
The Ravens of the valleys shall pick out the eyes of such Persons, as well as the devil hath done of their Religion. Neither does it discharge a Saint of his providential duty, and respect to his Relation. He that provides not for his Family is Worse than an Infidel.
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1. In point of due honour. 2. In point of naturall affection. 3. In point of Providentiall care. Wee must not forget the Company of our Fathers House. Gods Commands doe not enterfiere,
1. In point of due honour. 2. In point of natural affection. 3. In point of Providential care. we must not forget the Company of our Father's House. God's Commands do not enterfiere,
The Parent is to command for God, not against him, subordinately, not supremely; he must be obeyed for Gods sake, and God too for his sake, as by his command he seconds God; but Parents can as little, yea less discharge the child of its duty to God, than the Pope can discharge the Subject of his Allegiance to his Prince. 2. If their love becken us out of the way when God calls us,
The Parent is to command for God, not against him, subordinately, not supremely; he must be obeyed for God's sake, and God too for his sake, as by his command he seconds God; but Parents can as little, yea less discharge the child of its duty to God, than the Pope can discharge the Subject of his Allegiance to his Prince. 2. If their love beckon us out of the Way when God calls us,
In these now and such like cases, that soule that would make its beauty desireable in the eyes of Jesus Christ, must like Levi say to his Father and his Mother, I have not seen you;
In these now and such like cases, that soul that would make its beauty desirable in the eyes of jesus christ, must like Levi say to his Father and his Mother, I have not seen you;
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and Christ calls hastily. The Saint must spare no time to parley. Naturall affection with them he must forget his Fathers house, the deare company of it, his Rolations.
and christ calls hastily. The Saint must spare no time to parley. Natural affection with them he must forget his Father's house, the deer company of it, his Rolations.
Now all this must be forgotten, or else in stead of being saved, thy soule will bee destroied. Prov. 13. 20. A Companion of fooles shall bee destroied.
Now all this must be forgotten, or Else in stead of being saved, thy soul will be destroyed. Curae 13. 20. A Companion of Fools shall be destroyed.
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You must leave your swearing Company, and your drinking Company, and your vain Company, or the King will never desire your beauty. The soul that would render it selfe desireable in the eyes of the Lord Jesus Christ, must make all its delight, (with David) in those that excell in vertue, the Saints upon the earth.
You must leave your swearing Company, and your drinking Company, and your vain Company, or the King will never desire your beauty. The soul that would render it self desirable in the eyes of the Lord jesus christ, must make all its delight, (with David) in those that excel in virtue, the Saints upon the earth.
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Saul before his Conversion was a companion of those that stoned Stephen, and persecuted the Saints. Like to like, for himselfe consented to his death, and was a Persecutor; but no sooner had the Lord made his Motion to him,
Saul before his Conversion was a Companion of those that stoned Stephen, and persecuted the Saints. Like to like, for himself consented to his death, and was a Persecutor; but no sooner had the Lord made his Motion to him,
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Thirdly, the soule that would render its beauty desireable in Jesus Christs eyes, must forget the Honour and Pompe, and Riches and Greatnesse of his Fathers house, all the high-Towers and Treasures of it, &c. They that will be Christs Disciples must not take up Crownes, and advance themselves,
Thirdly, the soul that would render its beauty desirable in jesus Christ eyes, must forget the Honour and Pomp, and Riches and Greatness of his Father's house, all the high-Towers and Treasures of it, etc. They that will be Christ Disciples must not take up Crowns, and advance themselves,
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Hee that is greatest amongst them that are Saints, must be as a Servant, Matth. 23. 7, 8, 9, 10. They must forget that naturall itching which is in the children of Adam usually,
He that is greatest among them that Are Saints, must be as a Servant, Matthew 23. 7, 8, 9, 10. They must forget that natural itching which is in the children of Adam usually,
as will swell (like that Toad Haman) if Mordecay give him not the knee, or if their Brother give them not the wall or the way; Saints are no such creatures; they are such as are not at all taken with any such high titles, but Rom. 12. 10. In honour they prefer one before another.
as will swell (like that Toad Haman) if Mordecai give him not the knee, or if their Brother give them not the wall or the Way; Saints Are no such creatures; they Are such as Are not At all taken with any such high titles, but Rom. 12. 10. In honour they prefer one before Another.
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And they must look upon it as the greatest honor in the world, not that they are masters, and descended ▪ — atavis Regibus, of great Parentage ▪ &c. but that they are servants of Jesus Christ; the name of Christian (the badge of honour first created at Antioch) must appeare to them, better than the names of Lord or Lady. Theodosius was wont (they say) more to glory that hee was a servant of Christ, than that hee was Emperour of the East. Now I say, That soule that would make its beauty desirable to Christ, must forget all these, not affect any of them, not value them;
And they must look upon it as the greatest honour in the world, not that they Are Masters, and descended ▪ — atavis Regibus, of great Parentage ▪ etc. but that they Are Servants of jesus christ; the name of Christian (the badge of honour First created At Antioch) must appear to them, better than the names of Lord or Lady. Theodosius was wont (they say) more to glory that he was a servant of christ, than that he was Emperor of the East. Now I say, That soul that would make its beauty desirable to christ, must forget all these, not affect any of them, not valve them;
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when he seemed to bee in love with Christ, Matth. 19. 21. If thou wilt be perfect, if thou wilt make thy beauty a desirable beauty, Goe, and sell all that thou hast,
when he seemed to be in love with christ, Matthew 19. 21. If thou wilt be perfect, if thou wilt make thy beauty a desirable beauty, Go, and fell all that thou hast,
and give to the poore, and thou shalt have treasure in heaven, and come and follow mee, and againe v. 24. It is easier for a camell to goe through the eye of a needle,
and give to the poor, and thou shalt have treasure in heaven, and come and follow me, and again v. 24. It is Easier for a camel to go through the eye of a needle,
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than for a rich man to enter into the kingdome of God. You know what Christ saies, Mat. 11. NONLATINALPHABET, the poore are those that are gospellized. But to proceed yet.
than for a rich man to enter into the Kingdom of God. You know what christ Says, Mathew 11., the poor Are those that Are gospelized. But to proceed yet.
The soule that would render its beauty desirable in Christs eyes, must forget the pleasures and vanities of its fathers house, all that is in the world, 1 Joh. 2. 16. whether it be the lust of the eyes,
The soul that would render its beauty desirable in Christ eyes, must forget the pleasures and vanities of its Father's house, all that is in the world, 1 John 2. 16. whither it be the lust of the eyes,
When the Apostle speaks of lovers of pleasures, he puts in more than lovers of God, 2 Tim. 3. 4. Jude tels us, such as are sensuall have not the spirit, Jude 18. 19. Iob in the description of the wicked, Job. 21. 12, 13. tels us, that they are such as take up the tymbrell and harpe,
When the Apostle speaks of lovers of pleasures, he puts in more than lovers of God, 2 Tim. 3. 4. U^de tells us, such as Are sensual have not the Spirit, U^de 18. 19. Job in the description of the wicked, Job. 21. 12, 13. tells us, that they Are such as take up the Timbrel and harp,
What is the Almighty that wee should serve him? and what profit is there, that we should pray unto him, v. 15. Their fiddles must be laid in the water of true repentance and contrition. The daughters of pleasure must undresse, if they will be beautifull in Christs eyes;
What is the Almighty that we should serve him? and what profit is there, that we should pray unto him, v. 15. Their fiddles must be laid in the water of true Repentance and contrition. The daughters of pleasure must undress, if they will be beautiful in Christ eyes;
they must lay aside their paintings and dressings, their curlings and perfumings of the haire, where (as hee wittily sayes) the powder doth forget the dust;
they must lay aside their paintings and dressings, their curlings and perfumings of the hair, where (as he wittily Says) the powder does forget the dust;
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but the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price, 1 Pet. 3. 3, 4. The daughters of pleasure must undresse (I say) for the Lord,
but the hidden man of the heart in that which is not corruptible, even the ornament of a meek and quiet Spirit, which is in the sighed of God of great price, 1 Pet. 3. 3, 4. The daughters of pleasure must undress (I say) for the Lord,
as he threatned hee would doe in the day of judgement, Is. 3. 18, 19, 20. so in the day of mercy, to the soule of the vaine creature, hee will also take away the bravery of their tinckling ornaments about their feet,
as he threatened he would do in the day of judgement, Is. 3. 18, 19, 20. so in the day of mercy, to the soul of the vain creature, he will also take away the bravery of their tinkling Ornament about their feet,
It was a sure rule that a Divine once gave to another, enquiring of him why he did not perswade a Gentlewoman (with whom hee was acquainted) to leave off some vaine dresses shee wore; (Saith hee) I will first perswade her to get Christ into her heart,
It was a sure Rule that a Divine once gave to Another, inquiring of him why he did not persuade a Gentlewoman (with whom he was acquainted) to leave off Some vain Dresses she wore; (Says he) I will First persuade her to get christ into her heart,
The soul that hath Christ in his heart, need not to be perswaded to leave its fidling and dancing, and love songs, and vaine dresses, and paintings, and revellings, and naked breasts; it knowes these will not make its beauty desirable in Christs eyes; and it is lost labour to perswade others to it.
The soul that hath christ in his heart, need not to be persuaded to leave its fiddling and dancing, and love songs, and vain Dresses, and paintings, and revellings, and naked breasts; it knows these will not make its beauty desirable in Christ eyes; and it is lost labour to persuade Others to it.
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When Solomon forsooke God, then he ran to pleasures and vanities, and sought every thing that should please his carnall eye, and tickle his vaine fancy; but he no sooner returnes to Christ, but hee sayes of mirth it is madnesse,
When Solomon forsook God, then he ran to pleasures and vanities, and sought every thing that should please his carnal eye, and tickle his vain fancy; but he no sooner returns to christ, but he Says of mirth it is madness,
and of laughter what doth it? Christians you must forget these, or Christ will overlook you. Tertullian call'd the unvailed virgins of his time Capita Nundinalitia, and Pudor ostentatitiae Virginitatis, Phrases I will not English.
and of laughter what does it? Christians you must forget these, or christ will overlook you. Tertullian called the Unveiled Virgins of his time Capita Nundinalitia, and Pudor ostentatitiae Virginitatis, Phrases I will not English.
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Indeed, there is not much there, it may quickly bee all forgotten; but what there is must all bee forgotten. There is a conceited Religion, at least, a selfe-righteousnesse, which is naturall to all the sons of Adam. Master Hooker gives this reason for it,
Indeed, there is not much there, it may quickly be all forgotten; but what there is must all be forgotten. There is a conceited Religion, At least, a selfrighteousness, which is natural to all the Sons of Adam. Master Hooker gives this reason for it,
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because our first father Adam was worth so much hee could have gone to Heaven upon his own legs. Now as it is with a young spenthrift, though hee hath spent all his fathers estate,
Because our First father Adam was worth so much he could have gone to Heaven upon his own legs. Now as it is with a young spenthrift, though he hath spent all his Father's estate,
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and be not worth a groat, yet hee cannot abide to think hee should bee a worse man than his father; so it is with the sons of Adam, because hee could once have done enough for heaven, wee that are his children, though he lost all his power before hee died,
and be not worth a groat, yet he cannot abide to think he should be a Worse man than his father; so it is with the Sons of Adam, Because he could once have done enough for heaven, we that Are his children, though he lost all his power before he died,
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The young man, Mat. 19. was at it, Master, what good thing should I doe to inherit everlasting life? and so the converts at Peters Sermon, Acts 2. and the Jaylour, Acts 16. What shall we doe to bee saved? hence is Morality and Civility taken up by some,
The young man, Mathew 19. was At it, Master, what good thing should I do to inherit everlasting life? and so the converts At Peter's Sermon, Acts 2. and the Jailer, Acts 16. What shall we do to be saved? hence is Morality and Civility taken up by Some,
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for all our Righteousnesses are as menstruous clothes, and as a filthie ragge in the sight of God, Is. 64. 6. and againe, Matth. 5. 20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees you shall never enter into the Kingdom of God.
for all our Righteousness Are as menstruous clothes, and as a filthy rag in the sighed of God, Is. 64. 6. and again, Matthew 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharisees you shall never enter into the Kingdom of God.
Civility rested in (saith a Divine of our owne) is but a beautifull abomination, it is but a smooth way to hell. It is true, in the world a civill man is valued at an high rate,
Civility rested in (Says a Divine of our own) is but a beautiful abomination, it is but a smooth Way to hell. It is true, in the world a civil man is valued At an high rate,
but Civility is like the Cab of Doves dung, or the asses head: the latter was worth fourscore pieces of silver, and the fourth part of the first valued at five picces of silver; but it was because there was a famine in Samaria. This is that makes Civility rated so high in the world, but in it selfe it is worth nothing, and Formality in duties as little, though it amounts to as much as the Pharisees fasting twice a week, and praying thrice a day, and paying tythe of all that hee hath.
but Civility is like the Cab of Dove dung, or the asses head: the latter was worth fourscore Pieces of silver, and the fourth part of the First valued At five picces of silver; but it was Because there was a famine in Samaria. This is that makes Civility rated so high in the world, but in it self it is worth nothing, and Formality in duties as little, though it amounts to as much as the Pharisees fasting twice a Week, and praying thrice a day, and paying tithe of all that he hath.
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Notwithstanding all this, all God, I thank thee, I am not, &c. yet the poor wretch is poore, and miserable, and blind, and naked. All this must bee left, and another righteousnesse sought and found,
Notwithstanding all this, all God, I thank thee, I am not, etc. yet the poor wretch is poor, and miserable, and blind, and naked. All this must be left, and Another righteousness sought and found,
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There must bee no willing purposed practice of any sinne how dear soever, how accustomed soever, however acquired, how long soever lived in; the wicked man must forsake his way, the evill of our doings must be put away; evill must bee eschewed, so must sinfull company too.
There must be no willing purposed practice of any sin how dear soever, how accustomed soever, however acquired, how long soever lived in; the wicked man must forsake his Way, the evil of our doings must be put away; evil must be Eschewed, so must sinful company too.
Our relations must not be doted upon, our honours and worldly glory not hunted after, nor must our hearts be taken with them; wee must not be lovers of pleasure, wee must not rest in our righteousnesse, not dote upon it;
Our relations must not be doted upon, our honours and worldly glory not hunted After, nor must our hearts be taken with them; we must not be lovers of pleasure, we must not rest in our righteousness, not dote upon it;
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3. Conditionally they must bee forgotten. If they clash with Christs commands, if our Relations would draw us from Christ, or retard our way to Christ; if in our acts of love to them we must forget the commands of Christ, that either wee must not obey God in our places,
3. Conditionally they must be forgotten. If they clash with Christ commands, if our Relations would draw us from christ, or retard our Way to christ; if in our acts of love to them we must forget the commands of christ, that either we must not obey God in our places,
or wee must break with them, and not be thought to love them, in this sense they ought to bee forgotten, yea, to bee hated. Christ in this case call'd Peter Sathan; this is Christs command, Luk. 14. 26. If our honours and glory in the world would lie in the way, to keep us from stooping to Christs command; and from thence our flesh it would fetch such conclusions as these, It is not fit for so great a person as you to have such strictnesse in duties, to be acquainted with such meane creatures (as many Saints are) to go to Church so often, to be at private meetingt so much, &c. In this case we must forget them.
or we must break with them, and not be Thought to love them, in this sense they ought to be forgotten, yea, to be hated. christ in this case called Peter Sathan; this is Christ command, Luk. 14. 26. If our honours and glory in the world would lie in the Way, to keep us from stooping to Christ command; and from thence our Flesh it would fetch such conclusions as these, It is not fit for so great a person as you to have such strictness in duties, to be acquainted with such mean creatures (as many Saints Are) to go to Church so often, to be At private meetingt so much, etc. In this case we must forget them.
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If our riches begin to stick to our heart, and to tempt our heart from God, that wee cannot enjoy them, but our hearts will cleave to them, In such a case a Christian shall bee a saver, if (as Crates threw his gold into sea, that hee may study Philosophy) hee also throw away his estate to study Jesus Christ. If our pleasures be such,
If our riches begin to stick to our heart, and to tempt our heart from God, that we cannot enjoy them, but our hearts will cleave to them, In such a case a Christian shall be a saver, if (as Crates threw his gold into sea, that he may study Philosophy) he also throw away his estate to study jesus christ. If our pleasures be such,
as in the substance (if such shadowes have any) are sinfull, or draw away the heart too much from God, take up our Church-time, or family duty-time, or secret duty-time, &c. in such case they must bee forgot too.
as in the substance (if such shadows have any) Are sinful, or draw away the heart too much from God, take up our Churchtime, or family duty-time, or secret duty-time, etc. in such case they must be forgotten too.
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So Mathew expounds that place, Luk. 14. 26. in Matth. 10. 37. wee must not be lovers of any pleasures more than of Christ, nor of house, or lands, or honour,
So Matthew expounds that place, Luk. 14. 26. in Matthew 10. 37. we must not be lovers of any pleasures more than of christ, nor of house, or Lands, or honour,
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This is plaine, for we must love Christ with all our heart and soule; and though the second commandment bee, thou shalt love thy neighbour as thy selfe, yet it doth not say, Thou shalt love thy neighbour as thy Christ.
This is plain, for we must love christ with all our heart and soul; and though the second Commandment be, thou shalt love thy neighbour as thy self, yet it does not say, Thou shalt love thy neighbour as thy christ.
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Christians must doe as if they had no relations; they may rejoyce, and buy, and sell, and purchase, and use the world, but marke how, it is in a forgetting manner, 1 Cor. 7. 30. they that rejoyce must be as if they rejoyced not,
Christians must do as if they had no relations; they may rejoice, and buy, and fell, and purchase, and use the world, but mark how, it is in a forgetting manner, 1 Cor. 7. 30. they that rejoice must be as if they rejoiced not,
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Christians may be called by their titles of Rabbi, and my Lord, and Madam; but while they are so, they must have a scornfull, low, slight, esteeme of these swelling words of vanity, not despising the meanest of Gods Saints, but ready in honour to preferre them above themselves, and accounting the title of Christian, of a servant of God, to be a greater title of honour than worldly dignities can invest them with.
Christians may be called by their titles of Rabbi, and my Lord, and Madam; but while they Are so, they must have a scornful, low, slight, esteem of these swelling words of vanity, not despising the Meanest of God's Saints, but ready in honour to prefer them above themselves, and accounting the title of Christian, of a servant of God, to be a greater title of honour than worldly dignities can invest them with.
The second thing I propounded, was to shew you how that soule is beautifull, with what beauty the soule is beautifull that thus forgets its owne people, and its fathers house. This I shall shew you, 1. Negatively. 2. Positively.
The second thing I propounded, was to show you how that soul is beautiful, with what beauty the soul is beautiful that thus forgets its own people, and its Father's house. This I shall show you, 1. Negatively. 2. Positively.
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The beauty that will appeare in the soule, upon this selfe deniall, is not like the beauty of the face which appears after washing off dirt, which clouded natures colours.
The beauty that will appear in the soul, upon this self denial, is not like the beauty of the face which appears After washing off dirt, which clouded nature's colours.
Aske a vaine creature, he will tell you, that the leaving of vaine dresses, and patches, and plaitinge of the haire, is the way to make the creature look like no body, to make it despised in the world, &c. and such a one perhaps lothes and abhors it selfe as a vile creature, Jo. 42. 6. Thus it shall not be beautifull,
Ask a vain creature, he will tell you, that the leaving of vain Dresses, and Patches, and plaitinge of the hair, is the Way to make the creature look like no body, to make it despised in the world, etc. and such a one perhaps Loathes and abhors it self as a vile creature, John 42. 6. Thus it shall not be beautiful,
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— And thy renowne went forth amongst the heathen for thy beauty, for it was perfect through the comelinesse which I had put uppon thee (saith the Lord God.) Christ makes the reflexion of his beauty to bee cast upon such a soule, and it becomes beautifull through his comelinesse; the soules doing these things, doth not make it spiritually any more than corporally beautifull, but (they being done) it becomes comely through Christs comelinesse, comely through a comelinesse that is put upon it, that's the first way. Secondly, It is beautifull,
— And thy renown went forth among the heathen for thy beauty, for it was perfect through the comeliness which I had put upon thee (Says the Lord God.) christ makes the reflection of his beauty to be cast upon such a soul, and it becomes beautiful through his comeliness; the Souls doing these things, does not make it spiritually any more than corporally beautiful, but (they being done) it becomes comely through Christ comeliness, comely through a comeliness that is put upon it, that's the First Way. Secondly, It is beautiful,
Christ said to the young man in the 19 of Matth. Sell all thou hast, &c. and thou shalt have treasure in heaven, not thou shalt earne it, but thou shalt have it.
christ said to the young man in the 19 of Matthew Fell all thou hast, etc. and thou shalt have treasure in heaven, not thou shalt earn it, but thou shalt have it.
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Christ accepts the soule as beautifull, and accounts the soule as beautifull, that for his sake will forget its owne people, and its fathers house, Cant. 4. 1. Behold, thou art faire (my love) behold, thou art faire, thou hast doves eyes, &c. 3. Such a soule is beautifull, though not in the worlds eyes, yet in the Saints eyes;
christ accepts the soul as beautiful, and accounts the soul as beautiful, that for his sake will forget its own people, and its Father's house, Cant 4. 1. Behold, thou art fair (my love) behold, thou art fair, thou hast Dove eyes, etc. 3. Such a soul is beautiful, though not in the world's eyes, yet in the Saints eyes;
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The world will hate and despise them, but the Saints will love and value them, Cant. 6. 1. the Daughters of Hierusalem say unto the spouse, whither is thy beloved gone, O thou Fairest amongst women, the daughters of Hierusalem, the Saints, account such a soule beautifull. It may bee that shee may call her selfe black the greatest of sinners, and the least of Saints, yea,
The world will hate and despise them, but the Saints will love and valve them, Cant 6. 1. the Daughters of Jerusalem say unto the spouse, whither is thy Beloved gone, Oh thou Fairest among women, the daughters of Jerusalem, the Saints, account such a soul beautiful. It may be that she may call her self black the greatest of Sinners, and the least of Saints, yea,
2. It implies, That the Lord Jesus Christ shall love such a soule, discovering in it a suitable excellency; he shall love it, his heart will be ravished with it, Cant. 4. 9. Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart.
2. It Implies, That the Lord jesus christ shall love such a soul, discovering in it a suitable excellency; he shall love it, his heart will be ravished with it, Cant 4. 9. Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart.
when a mans desire is towards a particular woman, to make her his wife, he preferres her above other women; his desire is not to her sex, but to her, to her rather than ten thousand others.
when a men desire is towards a particular woman, to make her his wife, he prefers her above other women; his desire is not to her sex, but to her, to her rather than ten thousand Others.
though the Lord sees thousands of his creatures, hundreds in a congregation, that the world dotes upon, some for their faire faces, and on others for their brave parts, this Eliab and the other Shammah; yet the Lord that sees all, and can judge best, lets Eliab and Shammah passe,
though the Lord sees thousands of his creatures, hundreds in a congregation, that the world dotes upon, Some for their fair faces, and on Others for their brave parts, this Eliab and the other Shammah; yet the Lord that sees all, and can judge best, lets Eliab and Shammah pass,
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and such a soul is more preferred in Christs eye, than this witty man or woman, or that gallant, this Lord or that Lady, Christ hath no desire to them,
and such a soul is more preferred in Christ eye, than this witty man or woman, or that gallant, this Lord or that Lady, christ hath no desire to them,
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what is the meaning of that phrase, the man's desire shall be to his wife, but he shall desire to be joyned in marriage to her, that they may bee no longer twaine, but one flesh? and if his desire be towards her,
what is the meaning of that phrase, the Man's desire shall be to his wife, but he shall desire to be joined in marriage to her, that they may be no longer twaine, but one Flesh? and if his desire be towards her,
and it be a feasible thing he will effect it, if shee consent and friends consent, &c. The Lords desire shall be to the soule, that is, the Lord Jesus Christ shall indeavour,
and it be a feasible thing he will Effect it, if she consent and Friends consent, etc. The lords desire shall be to the soul, that is, the Lord jesus christ shall endeavour,
yea, and shee shall yield, for when hee works who can let him? Christ will marry himselfe to such a soule, make a marriage covenant, and tie himselfe in a marriage bond to it;
yea, and she shall yield, for when he works who can let him? christ will marry himself to such a soul, make a marriage Covenant, and tie himself in a marriage bound to it;
mark how he speaks to the Spouse, Cant. 2. 14. O my Dove, that art in the clefts of the rocks, in the secret places of the staires, let me heare thy voice,
mark how he speaks to the Spouse, Cant 2. 14. Oh my Dove, that art in the clefts of the Rocks, in the secret places of the stairs, let me hear thy voice,
But may some say, what ground is there that the Lord Jesus Christ should desire this of every soule that hee will love and marry and have communion with, that it should thus forsake its owne people, and its fathers house? why should Christ hold the soule to this hard meat? I shal therefore in the next place shew you the reasons of it:
But may Some say, what ground is there that the Lord jesus christ should desire this of every soul that he will love and marry and have communion with, that it should thus forsake its own people, and its Father's house? why should christ hold the soul to this hard meat? I shall Therefore in the next place show you the Reasons of it:
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while it hath left its sins and vaine company, and pride, and ambition, and pleasures, and riches, and selfe-righteousnesse, it cannot be beautifull in Christs eyes. Now beauty is the attractive of the soule, the soule must see a beauty, in that, which it lets out it selfe to in desiring: let that be a second reason.
while it hath left its Sins and vain company, and pride, and ambition, and pleasures, and riches, and selfrighteousness, it cannot be beautiful in Christ eyes. Now beauty is the Attractive of the soul, the soul must see a beauty, in that, which it lets out it self to in desiring: let that be a second reason.
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Christ requires the highest love of our soules, it is the first commandement you know (with our Saviours glosse upon it) Thou shalt love the Lord thy God, with all thy heart, and all thy soule.
christ requires the highest love of our Souls, it is the First Commandment you know (with our Saviors gloss upon it) Thou shalt love the Lord thy God, with all thy heart, and all thy soul.
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that soule that will hug sin must hate God; that soule that will be a companion of Jesus Christ, and a companion of Saints, must not be a companion of sinners, for what fellowship hath Christ with Belial, righteousnesse with unrighteousnesse, light with darknesse, the temple of God with Idols, and so the rest? Your soule cannot love two thengs with an highest love. 2. You cannot in heart truly cleave to two contraries.
that soul that will hug since must hate God; that soul that will be a Companion of jesus christ, and a Companion of Saints, must not be a Companion of Sinners, for what fellowship hath christ with Belial, righteousness with unrighteousness, Light with darkness, the temple of God with Idols, and so the rest? Your soul cannot love two thengs with an highest love. 2. You cannot in heart truly cleave to two contraries.
The woman that hath a jealous husband must leave all her old companions. Christian, thy God is a jealous God, if therefore thou wouldst have him desire thy beauty, if thou wouldst have him care for thee, thou must forget thine owne people, and thy fathers house. I will adde but one reason more. Lastly,
The woman that hath a jealous husband must leave all her old Sodales. Christian, thy God is a jealous God, if Therefore thou Wouldst have him desire thy beauty, if thou Wouldst have him care for thee, thou must forget thine own people, and thy Father's house. I will add but one reason more. Lastly,
selfe deniall is the first of Christianity. He that hath not learned this, hath not learned the A, B, C, of Christianity, not so much as the Christcrosse row, as you call it.
self denial is the First of Christianity. He that hath not learned this, hath not learned the A, B, C, of Christianity, not so much as the Christcrosse row, as you call it.
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Here should bee reason enough if NONLATINALPHABET, [ hee hath said so ] was enough in Pithagoras his schoole, to put the businesse past disputing amongst his schollers, I am sure it should bee much more in Christs schoole, wee will therefore enquire no further reason for it.
Here should be reason enough if, [ he hath said so ] was enough in Pythagoras his school, to put the business passed disputing among his Scholars, I am sure it should be much more in Christ school, we will Therefore inquire no further reason for it.
man dotes upon what Christ cares not for; man calleth the proud blessed, but the Lord's soule abhorreth them; they have not yet left their owne people, and their fathers house.
man dotes upon what christ Cares not for; man calls the proud blessed, but the Lord's soul abhorreth them; they have not yet left their own people, and their Father's house.
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You see many a gallant strut it in the world, and who but they are the people of fashion (as you call them) the glory, the beauty of the world, every one admires them, &c. many that in respect of their wisdome, or parts, or behaviour, and civility, are the desire of those amongst whom they live, and there is not one in ten of all these that the Lord Jesus Christ hath any desire too; they are poore, uncomely, indesirable creatures in Christ's eyes, notwithstanding all their honour, and greatnesse, and nobility, notwithstanding all their beauty, whether naturall or artificiall, borrowed from the Painter or Taylor, notwithstanding all these Christ seeth no excellency in them at all.
You see many a gallant strut it in the world, and who but they Are the people of fashion (as you call them) the glory, the beauty of the world, every one admires them, etc. many that in respect of their Wisdom, or parts, or behaviour, and civility, Are the desire of those among whom they live, and there is not one in ten of all these that the Lord jesus christ hath any desire too; they Are poor, uncomely, indesirable creatures in Christ's eyes, notwithstanding all their honour, and greatness, and Nobilt, notwithstanding all their beauty, whither natural or artificial, borrowed from the Painter or Taylor, notwithstanding all these christ sees no excellency in them At all.
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The vaine creature dotes, Christ scornes; the vain creature loves, Christ sees no lovelinesse in them, but looketh upon them black with the soot of hell, eyes their countenance, all blots, and their soules too, the vaine creature preferres them:
The vain creature dotes, christ scorns; the vain creature loves, christ sees no loveliness in them, but looks upon them black with the soot of hell, eyes their countenance, all blots, and their Souls too, the vain creature prefers them:
Christ saith of such vaine creatures, There go poor wretches that my soule loathes, I am sick of them, ashamed of them as my creatures; And is this nothing to you? O you sons and daughters, is this nothing to you? it vexeth you to think that you live in a place where none desires you,
christ Says of such vain creatures, There go poor wretches that my soul Loathes, I am sick of them, ashamed of them as my creatures; And is this nothing to you? O you Sons and daughters, is this nothing to you? it vexes you to think that you live in a place where none Desires you,
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It was an untoward character of an unworthy Emperour; & is it no trouble to you to think I live not desired, not cared for of Jesus Christ? Zeph. 2. 1. The Lord cals his people to repentance under this notion;
It was an untoward character of an unworthy Emperor; & is it not trouble to you to think I live not desired, not cared for of jesus christ? Zephaniah 2. 1. The Lord calls his people to Repentance under this notion;
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Haman was such a poore wretch, the King had ennobled him, every hat and knee did him homage, and took notice of the Kings respects to him, at last hee came to the gibbet; have a care poore creatures else, though you compasse your selves about with sparkes, poore sparkes of friends, honours, riches, pleasures;
Haman was such a poor wretch, the King had ennobled him, every hat and knee did him homage, and took notice of the Kings respects to him, At last he Come to the gibbet; have a care poor creatures Else, though you compass your selves about with sparks, poor sparks of Friends, honours, riches, pleasures;
sparks that will extinguish as quickly as rise, yet this, and onely this, you shall have at the Lords hand, you shall lie downe in sorrow, everlasting sorrow;
sparks that will extinguish as quickly as rise, yet this, and only this, you shall have At the lords hand, you shall lie down in sorrow, everlasting sorrow;
2. From what you have heard you may be instructed, which way the way to heaven lies; and 2. That it is no easie way, we are all pilgrims and strangers here, we were bred so, our fathers were so.
2. From what you have herd you may be instructed, which Way the Way to heaven lies; and 2. That it is no easy Way, we Are all pilgrim's and Strangers Here, we were bred so, our Father's were so.
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Now the journies end which all pretend to (though the most ride backward) the coast which all say they are bound for (which way soever their compasse guides them) is Heaven, this is omnibus in Voto, though few so runne that they may obtaine.
Now the journeys end which all pretend to (though the most ride backward) the coast which all say they Are bound for (which Way soever their compass guides them) is Heaven, this is omnibus in Voto, though few so run that they may obtain.
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and are you crying out, Sir, What shall we doe to be saved? which way lies our way to heaven? Learne hence, that the next way to heaven is not the beaten road, but quite crosse Natures-fields, and so through the long street of selfe-deniall, and up the mountaine of holinesse, at the top of which you shall see God; it lies over hedge and ditch, over rockes and mountaines: you must leave your youth sinnes as you goe on your right hand, your education and custome sinnes on your left hand, your beloved sinnes behind you;
and Are you crying out, Sir, What shall we do to be saved? which Way lies our Way to heaven? Learn hence, that the next Way to heaven is not the beaten road, but quite cross Nature's fields, and so through the long street of self-denial, and up the mountain of holiness, At the top of which you shall see God; it lies over hedge and ditch, over Rocks and Mountains: you must leave your youth Sins as you go on your right hand, your education and custom Sins on your left hand, your Beloved Sins behind you;
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if all your vaine acquaintance, your drunken, swearing, wanton companions, stand of each side and becken you another way, you must decline their invitation and go quite crosse;
if all your vain acquaintance, your drunken, swearing, wanton Sodales, stand of each side and beckon you Another Way, you must decline their invitation and go quite cross;
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you must tread upon all your glory and pompe, and greatnesse; you must avoid the mountaine of Gold, and the rocks of Pearle; you must take heed of the pleasant brook of carnall and vain pleasures;
you must tread upon all your glory and pomp, and greatness; you must avoid the mountain of Gold, and the Rocks of Pearl; you must take heed of the pleasant brook of carnal and vain pleasures;
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avoid your dancing, and painting, and patching, and decking your selves: In short, you must put your selfe in an habit fit to carry a crosse, This is the next way to heaven.
avoid your dancing, and painting, and patching, and decking your selves: In short, you must put your self in an habit fit to carry a cross, This is the next Way to heaven.
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By this time you will know, that if you will goe to heaven, you must goe like, and with, very few in this age of wantonnesse and dotage. By this time you will easily ghesse sinners are out of the way,
By this time you will know, that if you will go to heaven, you must go like, and with, very few in this age of wantonness and dotage. By this time you will Easily guess Sinners Are out of the Way,
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no, they must croud, and never bee afraid of wrimpling a neat handkerchiefe or cuffe, it is not opus pulvinaris (said one) but pulveris, you shall be sure to meet with all the opposition that nature can make, all the forces of flesh and bloud, and all the forces the devill can adde;
no, they must crowd, and never be afraid of wrimpling a neat handkerchief or cuff, it is not opus pulvinaris (said one) but pulveris, you shall be sure to meet with all the opposition that nature can make, all the forces of Flesh and blood, and all the forces the Devil can add;
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who then shall be saved? even those that God hath appointed to life, those to whom the Lord shall give such an heart as I have told you, strait is the way, and few there be that find:
who then shall be saved? even those that God hath appointed to life, those to whom the Lord shall give such an heart as I have told you, strait is the Way, and few there be that find:
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It must neither bee naturall beauty will doe it, nor yet naturall parts; no, nor natures glory, nor the best of nature, naturall righteousnesse, Matth. 5. 20. It must be something more than flesh and bloud, yea, something more than flesh and bloud can helpe us with. But I passe over this.
It must neither be natural beauty will do it, nor yet natural parts; no, nor nature's glory, nor the best of nature, natural righteousness, Matthew 5. 20. It must be something more than Flesh and blood, yea, something more than Flesh and blood can help us with. But I pass over this.
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4. From hence fourthly, you may be instructed, What an infinit love the Lord Jesus Christ hath loved his Saints with, 1 Joh. 3. 1. Behold (saith the Apostle) with what manner of love the father hath loved you with, that you should be call'd the sonnes of God.
4. From hence fourthly, you may be instructed, What an infinite love the Lord jesus christ hath loved his Saints with, 1 John 3. 1. Behold (Says the Apostle) with what manner of love the father hath loved you with, that you should be called the Sons of God.
But (if I may say it) here seemes to be a degree of love beyond it, the Kings wife is more honourable than the Kings daughter. Behold therefore (O yee upright in heart) with what manner of love the Lord Jesus Christ hath loved you, that hee should desire your beauty; not only love you,
But (if I may say it) Here seems to be a degree of love beyond it, the Kings wife is more honourable than the Kings daughter. Behold Therefore (Oh ye upright in heart) with what manner of love the Lord jesus christ hath loved you, that he should desire your beauty; not only love you,
when David sent his servants to let Abigail know that hee desired her beauty, marke how she admires at it, 1 Sam. 25. 41. shee arose and bowed her selfe on the earth,
when David sent his Servants to let Abigail know that he desired her beauty, mark how she admires At it, 1 Sam. 25. 41. she arose and bowed her self on the earth,
and said, Behold, let thine handmaid bee a servant, to wash the feet of the servants of my Lord, Doe you heare this newes, O yee daughters of men? doe you heare this newes? that the King of glory, the Lord Jesus Christ, that hath no need of you, that is infinitly above you, hath sent me this day to tell you, that hee desires your beauty. Rise up, O yee Saints, bow your selves,
and said, Behold, let thine handmaid be a servant, to wash the feet of the Servants of my Lord, Do you hear this news, Oh ye daughters of men? do you hear this news? that the King of glory, the Lord jesus christ, that hath no need of you, that is infinitely above you, hath sent me this day to tell you, that he Desires your beauty. Rise up, Oh ye Saints, bow your selves,
No Christians, you shall be his sons and daughters: Nay, hearken O daughters, here's more for you, The King desires your beauty; Spell this love at leisure,
No Christians, you shall be his Sons and daughters: Nay, harken Oh daughters, here's more for you, The King Desires your beauty; Spell this love At leisure,
5. Can you learn a lesse result from hence than this, that Saints selfe-denying, despised Saints, are happy creatures; Ter { que } quater { que } beati, blessed againe, and againe.
5. Can you Learn a less result from hence than this, that Saints self-denying, despised Saints, Are happy creatures; Ter { que } quater { que } Beati, blessed again, and again.
we may say of them, O nimium dilectis Deo, creatures strangely beloved of their God, strangely happy in this, that the King should desire their beauty.
we may say of them, O Nimium dilectis God, creatures strangely Beloved of their God, strangely happy in this, that the King should desire their beauty.
Let the world scorne one, let them put out the finger and barke at the moone, let them mock puritanisme, let the way of holinesse be every where spoken against, pro hominum arbitrio, let them talke,
Let the world scorn one, let them put out the finger and bark At the moon, let them mock puritanism, let the Way of holiness be every where spoken against, Pro hominum arbitrio, let them talk,
for the Kings sake, that hath chosen you to obtaine everlasting life through Jesus Christ, but hath ordained them to wrath ▪ and neglected their beauty. One would not think now, that these creatures that ravish Christs heart, should offend worldlings eyes so much:
for the Kings sake, that hath chosen you to obtain everlasting life through jesus christ, but hath ordained them to wrath ▪ and neglected their beauty. One would not think now, that these creatures that ravish Christ heart, should offend worldlings eyes so much:
thou shalt have thy pleasures, when they shall have torments; thou shalt have thy crowne and honour, when the pride of their glory shall bee stained, and that shall lie in the dust.
thou shalt have thy pleasures, when they shall have torments; thou shalt have thy crown and honour, when the pride of their glory shall be stained, and that shall lie in the dust.
These children of vanity forget what Abraham (though something too late to doe him good) advised their brother to remember, Luk. 16. 25. That in their life time they received good things, and those precious Lazarus'es, evill things, but yet a little while and you shall be comforted, and they tormented; yet a little while and you shall be honoured, and they shall be cursing the wombe that bare them,
These children of vanity forget what Abraham (though something too late to do him good) advised their brother to Remember, Luk. 16. 25. That in their life time they received good things, and those precious Lazarus', evil things, but yet a little while and you shall be comforted, and they tormented; yet a little while and you shall be honoured, and they shall be cursing the womb that bore them,
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and the paps that gave them suck, cursing the honour that ruin'd them, the pleasures that damned them, the worldly glory which hath made them inglorious for ever; yet a little while and instead of their sweet smels they shall have the stinkes of fire and brimstone, and instead of their girdles rentings of heart for ever, instead of their well-set haire they shall have baldnesse; they shall spend more time in rending and tearing their haire, than ever they did in curling or powdring it. Yet a little while,
and the paps that gave them suck, cursing the honour that ruined them, the pleasures that damned them, the worldly glory which hath made them inglorious for ever; yet a little while and instead of their sweet smells they shall have the stinks of fire and brimstone, and instead of their girdles rentings of heart for ever, instead of their well-set hair they shall have baldness; they shall spend more time in rending and tearing their hair, than ever they did in curling or powdering it. Yet a little while,
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and instead of their stomachers, they shall have girdings with sackcloth, & everlasting burnings instead of their present beauty. But blessed shall you bee,
and instead of their stomachers, they shall have girdings with Sackcloth, & everlasting burnings instead of their present beauty. But blessed shall you be,
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Are you willing now to know, Christians, whether Jesus Christ cares for you yea or no? whether you be desirable in his eyes yea or no? heaven and hell hang upon this thing;
are you willing now to know, Christians, whither jesus christ Cares for you yea or no? whither you be desirable in his eyes yea or no? heaven and hell hang upon this thing;
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The most men and women are afraid of the touchstone, and are willing rather to take heaven for granted, though they find hell for certaine; but this is not safe with you.
The most men and women Are afraid of the touchstone, and Are willing rather to take heaven for granted, though they find hell for certain; but this is not safe with you.
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Did the Lord ever yet convince you throughly, not with a Notionall, but an heart conviction of the folly of your fathers house? Did the Lord ever throughly convince you of your evill wayes, the sinnes of your natures, the customary sinnes of your lives, of your education sinnes, and your beloved sinnes? Had you ever a through conviction of the vanity of your evill company, the vanity of your pleasures and carnall delights? Did your soules ever tast a reall bitternesse in them? if not, I feare me you have not left them.
Did the Lord ever yet convince you thoroughly, not with a Notional, but an heart conviction of the folly of your Father's house? Did the Lord ever thoroughly convince you of your evil ways, the Sins of your nature's, the customary Sins of your lives, of your education Sins, and your Beloved Sins? Had you ever a through conviction of the vanity of your evil company, the vanity of your pleasures and carnal delights? Did your Souls ever taste a real bitterness in them? if not, I Fear me you have not left them.
2. Have you had another excellency discovered to your soules? Had your souls ever yet a reall discovery made to you of the excellency of the wayes of holines, those wayes that you once hated? Doe you now see a beauty, a glory in them,
2. Have you had Another excellency discovered to your Souls? Had your Souls ever yet a real discovery made to you of the excellency of the ways of holiness, those ways that you once hated? Do you now see a beauty, a glory in them,
and his wayes? Do you look upon them as excellent, the wayes of strictnesse, as excellent, sanctifying a Sabboth, praying, the frequenting of the communion of Saints? Doe you look upon them as excellent? If you doe not, I feare mee, you but cheat your selves with a conceit, that you have forgot your fathers house.
and his ways? Do you look upon them as excellent, the ways of strictness, as excellent, sanctifying a Sabbath, praying, the frequenting of the communion of Saints? Do you look upon them as excellent? If you do not, I Fear me, you but cheat your selves with a conceit, that you have forgotten your Father's house.
3. If you have parted with them I am afraid it cost you some teares, you did not part with so many friends with drie eyes; friends cannot ordinarily pats without teares, but your weeping hath not beene such a weeping if it hath been true;
3. If you have parted with them I am afraid it cost you Some tears, you did not part with so many Friends with dry eyes; Friends cannot ordinarily pats without tears, but your weeping hath not been such a weeping if it hath been true;
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it hath for measure been like the mourning of him that hath lost his onely begotten sonne, Zach. 12. 10. but not upon the same account, not because you must now part with them,
it hath for measure been like the mourning of him that hath lost his only begotten son, Zach 12. 10. but not upon the same account, not Because you must now part with them,
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See the effects of godly sorrow, 2 Cor. 7. 11. it worketh carefulnesse and indignation, &c. Were your soules ever in such a true bitternesse for sinne, that it wrought in thee an indignation against your selves:
See the effects of godly sorrow, 2 Cor. 7. 11. it works carefulness and Indignation, etc. Were your Souls ever in such a true bitterness for sin, that it wrought in thee an Indignation against your selves:
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that you could even eat your owne flesh, to think you should ever have been such a vaine, wanton wretch, such a proud sinner as you have been? This is a good signe you and your fathers house are parted,
that you could even eat your own Flesh, to think you should ever have been such a vain, wanton wretch, such a proud sinner as you have been? This is a good Signen you and your Father's house Are parted,
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4. If ever you truly parted with it, both at the parting, and since too, you have found something to doe with your owne spirit, some struglings and combatings with your selfe.
4. If ever you truly parted with it, both At the parting, and since too, you have found something to do with your own Spirit, Some strugglings and combatings with your self.
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or shall I not? and since you have been at some debates with your spirit, shall I goe home againe? shall I returne to such a vomit? to such a wallowing in the mire? even Paul himselfe found the law in his members warring against the law of his mind,
or shall I not? and since you have been At Some debates with your Spirit, shall I go home again? shall I return to such a vomit? to such a wallowing in the mire? even Paul himself found the law in his members warring against the law of his mind,
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and the spirit against the flesh, and these contrary one to another, Gal. 5. 17. I dare almost say, that that soule never conquerd sinne, that is not yet in combate with it; never truly overcame it, that is not still in combate; never yet forgot its fathers house, that hath not some strong inclinations, sometimes to be going to its old home againe, and sometimes finds not that it hath something to doe to keep his heart from (a second time) embracing what it hath beene once ashamed of.
and the Spirit against the Flesh, and these contrary one to Another, Gal. 5. 17. I Dare almost say, that that soul never conquered sin, that is not yet in combat with it; never truly overcame it, that is not still in combat; never yet forgotten its Father's house, that hath not Some strong inclinations, sometime to be going to its old home again, and sometime finds not that it hath something to do to keep his heart from (a second time) embracing what it hath been once ashamed of.
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5. Doe you make Christ all your delight, and your sole delight? is hee to you solus desideria, & totus desideria? Are your hearts taken more with Christ than with all the world besides,
5. Do you make christ all your delight, and your sole delight? is he to you solus Desire, & totus Desire? are your hearts taken more with christ than with all the world beside,
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and so taken with your husband, that nothing of him, nor from him, displeaseth you? can you bee content with Christ alone, and say with David to the Lord, Thou art my portion? could you quest all things else for him? and is there nothing of him but seemes lovely to you? doe his strictest lawes seem excellent to you? Is hee excellent to you in the intent of his Kingly office, as well as in the comfort of his Priestly office? doth his very yoke seem easie, and his burthen seem light to you?
and so taken with your husband, that nothing of him, nor from him, displeaseth you? can you be content with christ alone, and say with David to the Lord, Thou art my portion? could you quest all things Else for him? and is there nothing of him but seems lovely to you? do his Strictest laws seem excellent to you? Is he excellent to you in the intent of his Kingly office, as well as in the Comfort of his Priestly office? does his very yoke seem easy, and his burden seem Light to you?
6. Do you abide with Christ, as the wife abides with the husband, and the branch abides in the vine? every true branch abides in him, Joh. 15. 4. is your dwelling with him? or are you onely religious by fits? the hypocrite may bee so religions, but the Saint makes the Lord his dwelling place. Which is that which you count your home? the best of Gods Saints may have some inclinations to vanity, and be sometimes trading with the world; Ah! but Christ is his home, Christ is his dwelling place;
6. Do you abide with christ, as the wife abides with the husband, and the branch abides in the vine? every true branch abides in him, John 15. 4. is your Dwelling with him? or Are you only religious by fits? the hypocrite may be so Religions, but the Saint makes the Lord his Dwelling place. Which is that which you count your home? the best of God's Saints may have Some inclinations to vanity, and be sometime trading with the world; Ah! but christ is his home, christ is his Dwelling place;
Christian, which is thy element? Is your soule in its element, when it is conversing with things below Christ? that's an ill signe, by these things you may take a scantling of your owne haarts.
Christian, which is thy element? Is your soul in its element, when it is conversing with things below christ? that's an ill Signen, by these things you may take a scantling of your own haarts.
3. Here's comfort to the Saints, joy to the upright in heart, especially 1. Against all the uncomelinesse and indesireablenesse the Saint apprehends in himselfe.
3. Here's Comfort to the Saints, joy to the upright in heart, especially 1. Against all the uncomeliness and indesireablenesse the Saint apprehends in himself.
Paul cries out, O wretched man that I am, Rom. 7. 24. and againe, I am as one borne out of due time, the least of the Apostles, not worthy to be call'd an Apostle, 1 Cor. 15. 8, 9. It is an usuall account the Saints give of themselves, ah wretched creatures, poore indesireable wretches, hard-hearted sinners, vile persons, &c. Bee of good cheare Christian, The King hath desired thy beauty;
Paul cries out, Oh wretched man that I am, Rom. 7. 24. and again, I am as one born out of due time, the least of the Apostles, not worthy to be called an Apostle, 1 Cor. 15. 8, 9. It is an usual account the Saints give of themselves, ah wretched creatures, poor indesireable wretches, hardhearted Sinners, vile Persons, etc. Bee of good cheer Christian, The King hath desired thy beauty;
upon the backs of these it is that the Plowers plow, and make long furrowes; they are the upright in heart, that they privily bend their bow to shoot at, against these are the puttings out of the fingers, and the liftings up of the hands;
upon the backs of these it is that the Plowers blow, and make long furrows; they Are the upright in heart, that they privily bend their bow to shoot At, against these Are the puttings out of the fingers, and the liftings up of the hands;
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Hath not the King desired it? Is it desireable in Christs eyes, and despised in their eyes? which is the best judge, think you? is it not enough for you, that you please your husband?
Hath not the King desired it? Is it desirable in Christ eyes, and despised in their eyes? which is the best judge, think you? is it not enough for you, that you please your husband?
A man of no fashion in the world, who cared for him? did any of the Pharisees believe on him? The wife, you know, takes her honour from her husband, and usually,
A man of no fashion in the world, who cared for him? did any of the Pharisees believe on him? The wife, you know, Takes her honour from her husband, and usually,
though they be indeed the worlds pillars, yet in the vulgar estimate they are the worlds burthens; and where ever they live, they usually live at a low rate in worldlings desires, if any (of note before) turne puritane, hee loseth his rate in the worlds thoughts presently, the Gentleman loseth his honour, the Lady her repute; but it is because their prizers have lost their wit, and their eyes, and it need not much trouble a Saint,
though they be indeed the world's pillars, yet in the Vulgar estimate they Are the world's burdens; and where ever they live, they usually live At a low rate in worldlings Desires, if any (of note before) turn Puritan, he loses his rate in the world's thoughts presently, the Gentleman loses his honour, the Lady her repute; but it is Because their prizers have lost their wit, and their eyes, and it need not much trouble a Saint,
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They have put themselves out of the worlds reckoning, and heightend themselves in Christ's esteem. Despise on (sooles) the King hath desired these soules beauty,
They have put themselves out of the world's reckoning, and heightend themselves in Christ's esteem. Despise on (sooles) the King hath desired these Souls beauty,
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but which way stands your affection? doe you take pleasure in such inclinations? have you a good mind to sinne, if you durst? to returne to your old vanities, if you durst? only you durst not, that's an ill signe.
but which Way Stands your affection? do you take pleasure in such inclinations? have you a good mind to sin, if you durst? to return to your old vanities, if you durst? only you durst not, that's an ill Signen.
But upon such inclinations, doth there presently arise a loathing in your soules? doe you say, Get thee behind mee Sathan, that's a good signe, that though you be invited by a temptation of vaine company, or the Devill, &c. yet you have truly forgotten your fathers house.
But upon such inclinations, does there presently arise a loathing in your Souls? do you say, Get thee behind me Sathan, that's a good Signen, that though you be invited by a temptation of vain company, or the devil, etc. yet you have truly forgotten your Father's house.
But I pray, What doe you when you are in your fathers house? are you pleased with your vanities, or with the vanities of your friends? or doe you spend your time in chiding? It may be your heart sometimes declines to some vanity, or you are sometimes in converse with vain persons. Are you one with vanity, one with sinners? or doe your spirits rise against your selves, and against the vanities of those with whom you are? What indignation is wrought? if any, you may have forgot your fathers house, for all this going home.
But I pray, What do you when you Are in your Father's house? Are you pleased with your vanities, or with the vanities of your Friends? or do you spend your time in chiding? It may be your heart sometime declines to Some vanity, or you Are sometime in converse with vain Persons. are you one with vanity, one with Sinners? or do your spirits rise against your selves, and against the vanities of those with whom you Are? What Indignation is wrought? if any, you may have forgotten your Father's house, for all this going home.
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But I pray, How long doe you stay there? Is sinne your trade? Doe you live in knowne sinnes? this indeed will argue your profession but hypocrisie. But (on the contrary) though you fall through weaknesse, yet doe you rise through grace; though you sinne sometimes,
But I pray, How long do you stay there? Is sin your trade? Do you live in known Sins? this indeed will argue your profession but hypocrisy. But (on the contrary) though you fallen through weakness, yet do you rise through grace; though you sin sometime,
1. Thou saiest thou art oft times yet a companion of vaine persons, but consider (Christian) are they thy invited ghests, or accidentall meerly? are they intruders, or are they the welcome crmpanions of thy life? are they thy pickt company or no, thy intimates, or meerly companions in respect of thy trade, and converse with the world? If thou delightest not in them, they indeed are sometimes thy companions, but thou art not theirs.
1. Thou Sayest thou art oft times yet a Companion of vain Persons, but Consider (Christian) Are they thy invited guests, or accidental merely? Are they intruders, or Are they the welcome crmpanions of thy life? Are they thy picked company or no, thy intimates, or merely Sodales in respect of thy trade, and converse with the world? If thou delightest not in them, they indeed Are sometime thy Sodales, but thou art not theirs.
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2. Art thou a companion with them in sinne, or onely in civill actions, or for discourse, &c. sometimes? if the first indeed it is a signe thou hast not left thy fathers house;
2. Art thou a Companion with them in sin, or only in civil actions, or for discourse, etc. sometime? if the First indeed it is a Signen thou hast not left thy Father's house;
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But it would be considered, Whether thy love be meerly naturall or more? It may be thou lovest them because they are witty people, or of ingenuous dispositions. Thus Christ loved the young man, Matth. 19. and thus thou mayest love them.
But it would be considered, Whither thy love be merely natural or more? It may be thou Lovest them Because they Are witty people, or of ingenuous dispositions. Thus christ loved the young man, Matthew 19. and thus thou Mayest love them.
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4. Thou sayest thou lovest thy relations, and thou canst not deny thy selfe in them, thy heart is so glued to them, &c. and God forbid but thou shouldst love them, 1. with a naturall affection, its a signe of a wretch, Rom. 1. 31. to be without naturall affection, and 2. with a providentiall love and care;
4. Thou Sayest thou Lovest thy relations, and thou Canst not deny thy self in them, thy heart is so glued to them, etc. and God forbid but thou Shouldst love them, 1. with a natural affection, its a Signen of a wretch, Rom. 1. 31. to be without natural affection, and 2. with a providential love and care;
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and mother, and children, and runne to Christ? this would bee a signe thou hadst forgot them, Though thou lovest them. 2. Notwithstanding that thou lovest them, wouldst thou favour them in any sinne against God,
and mother, and children, and run to christ? this would be a Signen thou Hadst forgotten them, Though thou Lovest them. 2. Notwithstanding that thou Lovest them, Wouldst thou favour them in any sin against God,
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wilt thou rather let them dishonour God, damn their owne soules, doe any thing, rather than reprove, or smite them? this love indeed is a reall hatred, and will argue little love to God in thy soule.
wilt thou rather let them dishonour God, damn their own Souls, do any thing, rather than reprove, or smite them? this love indeed is a real hatred, and will argue little love to God in thy soul.
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But on the contrary, though thou lovest them with the tenderest love, & wilt provide for them with the most providential care; yet is thy love so truly tempered, that it shall not in the least hinder thee from doing thy duty to Christ;
But on the contrary, though thou Lovest them with the Tenderest love, & wilt provide for them with the most providential care; yet is thy love so truly tempered, that it shall not in the least hinder thee from doing thy duty to christ;
from reproving sharply, admonishing severely? is thy love such, that it shall not blind thy eyes, so as thou wilt wink at the least neglect of duty in them, not at the least sin in them? Love them then as wel as thou canst, it shall be no sad evidence against thy soule, otherwise (Parents look to it) your children will curse you another day for your love to them: you have heard of killing with kindnesse; let the kind of death be never so sweet,
from reproving sharply, admonishing severely? is thy love such, that it shall not blind thy eyes, so as thou wilt wink At the least neglect of duty in them, not At the least since in them? Love them then as well as thou Canst, it shall be no sad evidence against thy soul, otherwise (Parents look to it) your children will curse you Another day for your love to them: you have herd of killing with kindness; let the kind of death be never so sweet,
3 Obj. But wil another Christian say, I have not forgot my honour and glory, I am not low enough, I feare, to get in at heavens gate. I answer first.
3 Object But will Another Christian say, I have not forgotten my honour and glory, I am not low enough, I Fear, to get in At heavens gate. I answer First.
it is the lownesse of mind that God looks at, Lords and Ladies, if their hearts be not as high as their titles, may sit in heaven as well as meaner persons.
it is the lowness of mind that God looks At, lords and Ladies, if their hearts be not as high as their titles, may fit in heaven as well as meaner Persons.
and huntest after? Does not thy title tickle thy eare, nor swell thy heart, if not, it can doe thee no hurt? all the feare of those swelling things is, lest they should breed tympanies in the soule.
and huntest After? Does not thy title tickle thy ear, nor swell thy heart, if not, it can do thee no hurt? all the Fear of those swelling things is, lest they should breed tympanies in the soul.
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as the farre more honourable title? Are you of Theodosius his temper, which would you rather chuse, to be call'd my Lord, or Madam, or to be called the servant of Christ; which doe you preferre? if the latter, it is a signe you have forgot the former, though you retaine it.
as the Far more honourable title? are you of Theodosius his temper, which would you rather choose, to be called my Lord, or Madam, or to be called the servant of christ; which do you prefer? if the latter, it is a Signen you have forgotten the former, though you retain it.
4. Is your outward greatnesse and pompe no snare to your soule in the wayes of God? Great persons are too ready to think they are above prayers, above hearing, above meane Saints; should such ones as they pray in their families;
4. Is your outward greatness and pomp no snare to your soul in the ways of God? Great Persons Are too ready to think they Are above Prayers, above hearing, above mean Saints; should such ones as they pray in their families;
no, let their boy do it? should they pray in secret, and runne up and downe to lectures? O no (forsooth) it is a dishononour to them (Heaven was made, I confesse,
no, let their boy do it? should they pray in secret, and run up and down to Lectures? Oh no (forsooth) it is a dishononour to them (Heaven was made, I confess,
for the most part, for people of lesser quality, 1 Cor. 1. 26, 27. James 2. 5.) should such as they go to private meetings? no, better go to a taverne, there they shall only foule their soules, but keep their clothes cleane. But now, hath the Lord given thee another spirit? it is true, thou art great,
for the most part, for people of lesser quality, 1 Cor. 1. 26, 27. James 2. 5.) should such as they go to private meetings? no, better go to a tavern, there they shall only foul their Souls, but keep their clothes clean. But now, hath the Lord given thee Another Spirit? it is true, thou art great,
but thy greatnesse is no such snare to thy soule; thou canst pray for all thy greatnesse, and heare sermons, and kneele in a duty for all thy silk stockings, and entertain communion with the meanest Saint;
but thy greatness is no such snare to thy soul; thou Canst pray for all thy greatness, and hear Sermons, and kneel in a duty for all thy silk stockings, and entertain communion with the Meanest Saint;
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I must have my vagary, and tickle my sense sometimes, &c. 1 Answ. Christian, dost thou love thy pleasures more than thy God, that indeed were something? art thou more pleased with hearing a song, than hearing a sermon? this sounds high.
I must have my vagary, and tickle my sense sometime, etc. 1 Answer Christian, dost thou love thy pleasures more than thy God, that indeed were something? art thou more pleased with hearing a song, than hearing a sermon? this sounds high.
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for a vaine pleasure? Wilt thou bee a loser in thy heart, to gaine a little pleasure for thine eye, or eare, or any sense? wilt thou misse a family duty, an opportunity of hearing Gods word privatly or publiquely, thy time of secret duty, a time of communion with the Saints to wait upon thy pleasure? In such a case I would have thee suspect thy heart, otherwise thou mayest recreate thy selfe with them, and yet have forgotten them.
for a vain pleasure? Wilt thou be a loser in thy heart, to gain a little pleasure for thine eye, or ear, or any sense? wilt thou miss a family duty, an opportunity of hearing God's word privately or publicly, thy time of secret duty, a time of communion with the Saints to wait upon thy pleasure? In such a case I would have thee suspect thy heart, otherwise thou Mayest recreate thy self with them, and yet have forgotten them.
3 Answ. Suppose thy pleasures have been such, and are such, as are in themselves sinfull, as wantonnesse, drunkennesse, &c. Dost thou love them so, that thou wilt have them whether God will or no? thou wilt break with God to enjoy thy lust;
3 Answer Suppose thy pleasures have been such, and Are such, as Are in themselves sinful, as wantonness, Drunkenness, etc. Dost thou love them so, that thou wilt have them whither God will or no? thou wilt break with God to enjoy thy lust;
And (oh that the Lord would help mee to perswade) 1. with you, who have not at all yet forgate your fathers house, and so consequently, your beauty is not at all desirable to Christ.
And (o that the Lord would help me to persuade) 1. with you, who have not At all yet foregate your Father's house, and so consequently, your beauty is not At all desirable to christ.
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and tells him, that his soule is not at all yet desirable in the eyes of Jesus Christ? is there any poore creature so sadly miserable? possibly the world dotes on you for beauty, wit, parts, behaviour, &c. but in the meane time, doe your soules ▪ tell you in plaine English, that you are despised in Christs eyes. As though God did beseech you by mee, I pray you in Christs stead be reconciled to God.
and tells him, that his soul is not At all yet desirable in the eyes of jesus christ? is there any poor creature so sadly miserable? possibly the world dotes on you for beauty, wit, parts, behaviour, etc. but in the mean time, do your Souls ▪ tell you in plain English, that you Are despised in Christ eyes. As though God did beseech you by me, I pray you in Christ stead be reconciled to God.
the colour is in your cheeks, and the marrow in your bones. But will this last alwayes? doth not the fashion of this world passe away? and will not the fashion of your bodies passe away? what will you doe in that day of your visitation? These things may last a while, till God comes to keep a Court in your Conscience, or hee summons you to a particular judgement, or layes you upon your back in a bed of affliction, or comes to his last judgement: But in any of these dayes (poore creature) what wilt thou doe? when thy perfumed body shall come to stinke in the nostrils of men, thy soule shall be more loathed of God; a future livelihood would be thought of, This will perswade a virgin to marry sometimes. But besides.
the colour is in your cheeks, and the marrow in your bones. But will this last always? does not the fashion of this world pass away? and will not the fashion of your bodies pass away? what will you do in that day of your Visitation? These things may last a while, till God comes to keep a Court in your Conscience, or he summons you to a particular judgement, or lays you upon your back in a Bed of affliction, or comes to his last judgement: But in any of these days (poor creature) what wilt thou do? when thy perfumed body shall come to stink in the nostrils of men, thy soul shall be more loathed of God; a future livelihood would be Thought of, This will persuade a Virgae to marry sometime. But beside.
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2. Christian, Dost thou know the joyes of a married life to Christ? dost thou put no difference betwixt being a bondslave to hell, and one free in Jesus Christ;
2. Christian, Dost thou know the Joys of a married life to christ? dost thou put no difference betwixt being a bondslave to hell, and one free in jesus christ;
betwixt the enjoying the communion of the children of the Devill, and enjoying the communion of Saints? no difference betwixt enjoying the communion of devils, in everlasting torments,
betwixt the enjoying the communion of the children of the devil, and enjoying the communion of Saints? no difference betwixt enjoying the communion of Devils, in everlasting torments,
nor hath eare heard, nor can it enter into the heart of man, to conceive what things God hath prepared for them that love him? now (if thy conscience bee not seared) thou hast ever and anon some flashes of hell in thy face.
nor hath ear herd, nor can it enter into the heart of man, to conceive what things God hath prepared for them that love him? now (if thy conscience be not seared) thou hast ever and anon Some flashes of hell in thy face.
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but (if you dare look back, and consider how you have spent the day) your soule is stricken with terrour, and there is a dart almost struck through your liver, and you dare not let your soules feed upon the thoughts,
but (if you Dare look back, and Consider how you have spent the day) your soul is stricken with terror, and there is a dart almost struck through your liver, and you Dare not let your Souls feed upon the thoughts,
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then you would lie downe in peace, and rise up in peace, and nothing would make you afraid. Is this world nothing Christian? ah, that the Lord would perswade you of this. Besides,
then you would lie down in peace, and rise up in peace, and nothing would make you afraid. Is this world nothing Christian? ah, that the Lord would persuade you of this. Beside,
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Must you forsake your sinnes, you shall be filled with the graces of the spirit of God? Must you forsake a little idle vaine company, you shall have the communion of Saints, yea, a fellowship with the father, and the sonne the Lord Jesus Christ? 1 Joh. 1. 3. Must you forget your pompe and glory, &c. you shall bee called the sonnes and daughters of God, heires, coheires with Christ? Rom. 8. Must you forget worldly riches, you shall have the riches of grace? Must you forget a few vaine pleasures, you shall have a fulnesse of pleasures, at Christs right hand, and that for ever more? Psal. 16. 11. Must you forget your owne righteousnesse, you shall bee clothed with the righteousnesse of Josus Christ? what's lost by the exchange Christian?
Must you forsake your Sins, you shall be filled with the graces of the Spirit of God? Must you forsake a little idle vain company, you shall have the communion of Saints, yea, a fellowship with the father, and the son the Lord jesus christ? 1 John 1. 3. Must you forget your pomp and glory, etc. you shall be called the Sons and daughters of God, Heirs, coheirs with christ? Rom. 8. Must you forget worldly riches, you shall have the riches of grace? Must you forget a few vain pleasures, you shall have a fullness of pleasures, At Christ right hand, and that for ever more? Psalm 16. 11. Must you forget your own righteousness, you shall be clothed with the righteousness of Jose christ? what's lost by the exchange Christian?
but beauty is the idoll of the world, to which the very soule shall be offered up in sacrifice, and when all this is done the soule is amisse, and the way to adorne that, is to undresse all againe.
but beauty is the idol of the world, to which the very soul shall be offered up in sacrifice, and when all this is done the soul is amiss, and the Way to adorn that, is to undress all again.
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First, With a serious eye to look upon your fathers house, and see what there is in it desirable, that should so bewitch one that hath not outlawed his or her reason to it. Look seriously upon your sinnes, will you not see a filthinesse in them? Look upon your vaine company, bee they what they will, will you not discerne some sordidnesse or basenesse in their actions? upon your honours and greatnesse, will they not appeare bubbles? upon your pleasures, will they not appeare shaddowes? You look upon these things as pictures, side-wayes,
First, With a serious eye to look upon your Father's house, and see what there is in it desirable, that should so bewitch one that hath not outlawed his or her reason to it. Look seriously upon your Sins, will you not see a filthiness in them? Look upon your vain company, be they what they will, will you not discern Some sordidness or baseness in their actions? upon your honours and greatness, will they not appear bubbles? upon your pleasures, will they not appear shadows? You look upon these things as pictures, sideways,
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come neerer to them, will they not look dawbed with some uncomelinesse or other? Will not the colours that look'd so sweetly afarre off, stink if you bring them neere your nose? Let that bee the first piece of advice.
come nearer to them, will they not look daubed with Some uncomeliness or other? Will not the colours that looked so sweetly afar off, stink if you bring them near your nose? Let that be the First piece of Advice.
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Thirdly, Ah, Learne to live from your fathers house betimes, take the wise mans counsell, it was after a large survey and discourse of every roome, and the vanity of every roome in our fathers house, Eccl. 12. 1. Remember thy Creator in the dayes of thy youth;
Thirdly, Ah, Learn to live from your Father's house betimes, take the wise men counsel, it was After a large survey and discourse of every room, and the vanity of every room in our Father's house, Ecclesiastes 12. 1. remember thy Creator in the days of thy youth;
Ah, come off your youthfull vanities before they can plead custome with your soules, live from home betimes, believe it, there will bee more weeping else when you come to part.
Ah, come off your youthful vanities before they can plead custom with your Souls, live from home betimes, believe it, there will be more weeping Else when you come to part.
2. Br. Lastly, you that have been taught of the Lord to forget your fathers house, that so the King might desire your beauty, Let mee plead with you still to forget it more.
2. Br. Lastly, you that have been taught of the Lord to forget your Father's house, that so the King might desire your beauty, Let me plead with you still to forget it more.
Selfedeniall is a long and hard lesson, a Christian must be learning it from his cradle to his grave, and every time hee studies it hee shall find something to be done that is yet behind,
Self-denial is a long and hard Lesson, a Christian must be learning it from his cradle to his grave, and every time he studies it he shall find something to be done that is yet behind,
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2. Converse little with your fathers house, have as little to doe with the world, the pleasures, or profits, or riches, or companie, or manners of it as you can, the lesser the better.
2. Converse little with your Father's house, have as little to do with the world, the pleasures, or profits, or riches, or company, or manners of it as you can, the lesser the better.
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3. Be more acquainted with Jesus Christ, get neerer to him, bee more in communion with him, get more tasts of Heaven, Earthw ill relish the worse for it.
3. Be more acquainted with jesus christ, get nearer to him, be more in communion with him, get more tastes of Heaven, Earthw ill relish the Worse for it.
According to the lawes of this King that hath so passionately desired, and so effecaciously declared his desire to your beauty. I must have done: The Lord adde his blessing. FINIS.
According to the laws of this King that hath so passionately desired, and so effecaciously declared his desire to your beauty. I must have done: The Lord add his blessing. FINIS.
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THis (with the two former Chapters) contains Christs last Sermon to his Disciples; having fore-told them of his death and passion, Ch. 13. they were troubled; upon that occasion hee preacheth this Sermon, which in whole is a consolation. They were troubled,
THis (with the two former Chapters) contains Christ last Sermon to his Disciples; having foretold them of his death and passion, Christ 13. they were troubled; upon that occasion he Preacheth this Sermon, which in Whole is a consolation. They were troubled,
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The whole Sermon, is partly an Exhortation, partly a consolation; hee exhorts them chiefely to continuance in the faith, and to brotherly love; hee comforts them, partly against his death, partly against their owne death, and partly against that opposition which he knew would usher in their death,
The Whole Sermon, is partly an Exhortation, partly a consolation; he exhorts them chiefly to Continuance in the faith, and to brotherly love; he comforts them, partly against his death, partly against their own death, and partly against that opposition which he knew would usher in their death,
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In this Chapter Christ chiefely doth foure things. 1. Hee foretelleth them what they should meet with from the Jewes, viz. That they should bee put out of the Synagogue, that they should kill them,
In this Chapter christ chiefly does foure things. 1. He foretelleth them what they should meet with from the Jews, viz. That they should be put out of the Synagogue, that they should kill them,
and as he foretells, so he comforts them against this ill measure, from the 1 verse, to the 15 verse, 2. He foretells his owne death, and comforts them, in respect of his departure from them, from the 5 v. to the 20 v. 3. Hee foretells their flight and desertion of him,
and as he foretells, so he comforts them against this ill measure, from the 1 verse, to the 15 verse, 2. He foretells his own death, and comforts them, in respect of his departure from them, from the 5 v. to the 20 v. 3. He foretells their flight and desertion of him,
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yet before his death, and comforts himselfe (as to that by the consideration of his fathers presence with him, which made him not to be alone, though in respect of creatures hee should bee alone, v. 32. 4. Hee concludes the Sermon in this verse which I have read to you, in which you may consider these three things.
yet before his death, and comforts himself (as to that by the consideration of his Father's presence with him, which made him not to be alone, though in respect of creatures he should be alone, v. 32. 4. He concludes the Sermon in this verse which I have read to you, in which you may Consider these three things.
1. A Disease; In the world you shal have trouble; where note the subject of it you. 2. The disease it selfe, NONLATINALPHABET Trouble, Tribulation. 3. The climate where it rageth, that is, NONLATINALPHABET in the world. 4. The fate of it, it is inevitable to those that live in that lower region; you shall have trouble.
1. A Disease; In the world you shall have trouble; where note the Subject of it you. 2. The disease it self, Trouble, Tribulation. 3. The climate where it rages, that is, in the world. 4. The fate of it, it is inevitable to those that live in that lower region; you shall have trouble.
The Antidote stands near the Poyson; there you may consider, 1. What it is, Peace. 2. Where it is to be found, that is, NONLATINALPHABET, saith Christ, in mee you shall have peace.
The Antidote Stands near the Poison; there you may Consider, 1. What it is, Peace. 2. Where it is to be found, that is,, Says christ, in me you shall have peace.
3. Quibus? for whom? it is you (saith Christ.) 4. The care Christ hath taken in providing it, NONLATINALPHABET, These things have I spoken, &c. And for feare of fainting, during the Physick, here is also,
3. Quibus? for whom? it is you (Says christ.) 4. The care christ hath taken in providing it,, These things have I spoken, etc. And for Fear of fainting, during the Physic, Here is also,
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and there you may consider, 1. The Physitian administring it, Christ. 2 The way of administration of it, by words, and words of command; Bee of good cheare.
and there you may Consider, 1. The physician administering it, christ. 2 The Way of administration of it, by words, and words of command; be of good cheer.
seeing your hearts dejected, and cast downe, because I told you I must goe away, I have taken paines now to preach this Sermon to you, wherein I have hinted to you many comfortable notes: I have now done;
seeing your hearts dejected, and cast down, Because I told you I must go away, I have taken pains now to preach this Sermon to you, wherein I have hinted to you many comfortable notes: I have now done;
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And the end that I have aimed at in all, is your peace, NONLATINALPHABET, that you might have a quietment, and rest of spirit in mee, in the midst of all those troubles,
And the end that I have aimed At in all, is your peace,, that you might have a quietment, and rest of Spirit in me, in the midst of all those Troubles,
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you who are not of the world (you shall have trouble) trouble of all sorts, inward, outward, corporall, spirituall (NONLATINALPHABET) But be of good chear; Gather up your spirits; Take heart to you; nay more, bee confident;
you who Are not of the world (you shall have trouble) trouble of all sorts, inward, outward, corporal, spiritual () But be of good cheer; Gather up your spirits; Take heart to you; nay more, be confident;
1. What is meant by the world? what doth our Saviour mean, by that phrase, In the world? Shortly, the world, I conceive, is usually made use of in Scripture,
1. What is meant by the world? what does our Saviour mean, by that phrase, In the world? Shortly, the world, I conceive, is usually made use of in Scripture,
First, Sometimes, for the men of the world, and that either largely, for all of all sorts, without any respect, as Joh. 18. 20. I have spoken openly to the world, to hearers of all sorts;
First, Sometime, for the men of the world, and that either largely, for all of all sorts, without any respect, as John 18. 20. I have spoken openly to the world, to hearers of all sorts;
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and sanctified, so Joh. 15. 18, 19. If the world hate you, you know that it hated me before it hated you, &c. It is put there in opposition to those that were chosen out of the world, v. 19. so Joh. 16. 8. Christ saith, that the spirit should reprove the world of sinne.
and sanctified, so John 15. 18, 19. If the world hate you, you know that it hated me before it hated you, etc. It is put there in opposition to those that were chosen out of the world, v. 19. so John 16. 8. christ Says, that the Spirit should reprove the world of sin.
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3. Sometimes it is taken, for the Reprobates onely, not at large, for those that were uncalled, but yet might bee called; but for those, that neither were already,
3. Sometime it is taken, for the Reprobates only, not At large, for those that were uncalled, but yet might be called; but for those, that neither were already,
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Surely, the Arminians and Universalists themselves must grant, that their bold assertion ▪ that the world, in Scripture, is no where taken for the world of the Elect, must faile,
Surely, the Arminians and Universalists themselves must grant, that their bold assertion ▪ that the world, in Scripture, is no where taken for the world of the Elect, must fail,
1. For the whole fabrick of the creation, Heaven, and Earth, and Sea, &c, So it is taken, Joh. 1. 10. The world was made by him, the Apostle expounds that place, Col. 1. 16. By him were all things created that are in Heaven and Earth, visible and invisible, &c. or
1. For the Whole fabric of the creation, Heaven, and Earth, and Sea, etc., So it is taken, John 1. 10. The world was made by him, the Apostle expounds that place, Col. 1. 16. By him were all things created that Are in Heaven and Earth, visible and invisible, etc. or
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Thirdly, somtimes it is used, for our state, and present condition of life, which is in the world, so 1 Cor. 7. 3. The Apostle tells us, that shee that is married careth for the things of this world, that is of this life; shee takes care how to live, and maintaine her family, &c. You may in the Text and Doctrine, take it in all three senses: The Saints
Thirdly, sometimes it is used, for our state, and present condition of life, which is in the world, so 1 Cor. 7. 3. The Apostle tells us, that she that is married Careth for the things of this world, that is of this life; she Takes care how to live, and maintain her family, etc. You may in the Text and Doctrine, take it in all three Senses: The Saints
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The word translated Troubles, is NONLATINALPHABET, it will helpe us to understand what troubles the Saints shall meet with, et in specie, et in gradu, both in the kind and in the degree.
The word translated Troubles, is, it will help us to understand what Troubles the Saints shall meet with, et in specie, et in Grade, both in the kind and in the degree.
For the Kind first, The word doth generally signifie all kinds of troubles, bee they upon our soules or bodies, in respect of our estaies or relations, Acts 14. 22. Wee must through much tribulation enter into the Kingdome of God;
For the Kind First, The word does generally signify all Kinds of Troubles, be they upon our Souls or bodies, in respect of our estaies or relations, Acts 14. 22. we must through much tribulation enter into the Kingdom of God;
the word there used is the same, and it were easie to prove by an induction of particular instances, that the word comprehends all troubles of all sorts. 1. It is taken for bodily sorrow,
the word there used is the same, and it were easy to prove by an induction of particular instances, that the word comprehends all Troubles of all sorts. 1. It is taken for bodily sorrow,
and relate to their outward estate, and take away their prosperity and happinesse, Acts 7. 10, 11. 3. For spirit-troubles and burthens, in that sense the Apostle useth the word, 2 Cor. 2. 4. where hee tells them, that hee wrote to them in much affliction, and anguish of heart, &c. So then for the kind of them, it is plain, that they must meet with all sorts of troubles, afflictions in their body, crosses in their estates, relations, in all their outward enjoyments and contentments, Adversity on all hands,
and relate to their outward estate, and take away their Prosperity and happiness, Acts 7. 10, 11. 3. For spirit-troubles and burdens, in that sense the Apostle uses the word, 2 Cor. 2. 4. where he tells them, that he wrote to them in much affliction, and anguish of heart, etc. So then for the kind of them, it is plain, that they must meet with all sorts of Troubles, afflictions in their body, Crosses in their estates, relations, in all their outward enjoyments and contentment's, Adversity on all hands,
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or from NONLATINALPHABET which signifies to break. Saints must look for troubles on all hands, both without and within, from friends and foes, in bodies, and soules, and estates;
or from which signifies to break. Saints must look for Troubles on all hands, both without and within, from Friends and foes, in bodies, and Souls, and estates;
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and break their heart in pieces, breaking-troubles, and heart-rending, and oppressing-troubles; such degrees of heavinesse as shall make the heart to stoop, as the wise man speaks;
and break their heart in Pieces, breaking-troubles, and heartrending, and oppressing-troubles; such Degrees of heaviness as shall make the heart to stoop, as the wise man speaks;
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But may some say, whence shall this trouble, this affliction arise to the Saints? shall it come out of the dust? from what root of causes shall these branches of bitter fruit spring forth? That is the third thing which I propounded, and shall now speak to.
But may Some say, whence shall this trouble, this affliction arise to the Saints? shall it come out of the dust? from what root of Causes shall these branches of bitter fruit spring forth? That is the third thing which I propounded, and shall now speak to.
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The Apostle saith wee are appointed thereto, 1 Thes. 3. 3. The Apostle layes our suffring here upon the will of God, 1 Pet. 3. 17. It is better if the will of God be so, that you should suffer, and so againe, 1 Pet. 4. 19. Let them that suffer according to the will of God.
The Apostle Says we Are appointed thereto, 1 Thebes 3. 3. The Apostle lays our suffering Here upon the will of God, 1 Pet. 3. 17. It is better if the will of God be so, that you should suffer, and so again, 1 Pet. 4. 19. Let them that suffer according to the will of God.
Me thinks it is worth the taking notice of, our crosses and afflictions come to us from the same hand & the same cause that heaven, and glory, and happinesse come.
Me thinks it is worth the taking notice of, our Crosses and afflictions come to us from the same hand & the same cause that heaven, and glory, and happiness come.
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2. It may lie nearer in Gods wise providence, hee sees it best for his Saints, either to purge them, according to that, I will purely purge away thy drosse,
2. It may lie nearer in God's wise providence, he sees it best for his Saints, either to purge them, according to that, I will purely purge away thy dross,
so the Apostle saith, that their afflictions and temptations were, that the truth of their faith might appeare more precious than that of gold, which perisheth;
so the Apostle Says, that their afflictions and temptations were, that the truth of their faith might appear more precious than that of gold, which Perishes;
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or else 3. to weane them, them from the world, therefore are the bigs of it rubd with wormewood. Ideo (saith the father) Deus terrenis foelicitatibus amaritudinem miscet, ut alia quaratur foelicitas, cujus dulcedo non est fallax.
or Else 3. to wean them, them from the world, Therefore Are the bigs of it rubbed with wormwood. Ideo (Says the father) Deus terrenis foelicitatibus amaritudinem miscet, ut Alias quaratur Felicity, cujus Dulcedo non est fallax.
God therefore here puts gal into our sweetnesse, and imbittreth our happinesse, that we might look after another happinesse, whose sweetnesse is not deceitfull.
God Therefore Here puts Gall into our sweetness, and imbittreth our happiness, that we might look After Another happiness, whose sweetness is not deceitful.
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why outward crosses, and trials, and afflictions are called our infirmities, as because they doe infirmos reddere, make us weak, by bowing downe the soule,
why outward Crosses, and trials, and afflictions Are called our infirmities, as Because they do Infirmos reddere, make us weak, by bowing down the soul,
and drinking up the spirits, or enervating the body before they leave us: So also, because through the weaknesse of our natures, they are troubles to us.
and drinking up the spirits, or enervating the body before they leave us: So also, Because through the weakness of our nature's, they Are Troubles to us.
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Saints have flesh and bloud in them, and that is not able to beare such a crosse, such a triall, the losse of such a friend, of such a neere and deare relation,
Saints have Flesh and blood in them, and that is not able to bear such a cross, such a trial, the loss of such a friend, of such a near and deer Relation,
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You know that the tendernesse of the skin, and body, will double every lash; so the weaknesse of our nature makes every crosse a double trouble, and of a double weight to a Christian,
You know that the tenderness of the skin, and body, will double every lash; so the weakness of our nature makes every cross a double trouble, and of a double weight to a Christian,
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we presse God with our sinnes, as a cart is prest with sheaves (it is his owne similitude) no wonder if hee lades us with troubles, to the breaking of our hearts,
we press God with our Sins, as a cart is pressed with sheaves (it is his own similitude) no wonder if he lades us with Troubles, to the breaking of our hearts,
1. In respect of the incertainty of its comforts, 1 Joh. 2. 17. The world passeth away, and againe, 1 Cor. 7. 31. The fashion of this world passeth away;
1. In respect of the incertainty of its comforts, 1 John 2. 17. The world passes away, and again, 1 Cor. 7. 31. The fashion of this world passes away;
2. The world is also a cause of the Saints troubles, In respect of the ill nature of its inhabitants, the malice of them, Joh. 15. 19. Because you are not of the world,
2. The world is also a cause of the Saints Troubles, In respect of the ill nature of its inhabitants, the malice of them, John 15. 19. Because you Are not of the world,
but hating him, it hateth those that are flesh of his flesh, and bones of his bones, Eph. 5. 30. Thus you see various causes of the Saints troubles,
but hating him, it hates those that Are Flesh of his Flesh, and bones of his bones, Ephesians 5. 30. Thus you see various Causes of the Saints Troubles,
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What peace is that, that the Saint may have in Christ, in the midst of this worlds troubles? how is it in Christ? and what paines hath Christ taken concerning it? and how may the Saint get this peace,
What peace is that, that the Saint may have in christ, in the midst of this world's Troubles? how is it in christ? and what pains hath christ taken Concerning it? and how may the Saint get this peace,
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To this I shall answer, and first, wee must enquire what peace is; Pax est concordia, Peace is an agreement, say some, tranquillitas ordinis, a quiet of order (saith Aquinas) NONLATINALPHABET.
To this I shall answer, and First, we must inquire what peace is; Pax est Concord, Peace is an agreement, say Some, tranquillitas Order, a quiet of order (Says Aquinas).
Because it drawes into an unity, unio cordium & rerum, an union of hearts and actions say others, tranquilla constitutio animorum ac rerum (say others) a quiet composure of differing spirits and actions;
Because it draws into an unity, unio cordium & rerum, an Union of hearts and actions say Others, Tranquilla Constitution animorum ac rerum (say Others) a quiet composure of differing spirits and actions;
There is an outward peace, or an inward peace; a peace with men, and a peace with God; peace with men, may be either Politicall with Princes and subjects of different Kingdomes, or amongst the subjects of the same Kingdome, or betwixt the head and members of the same body politick, or amongst men of the same City and Corporation:
There is an outward peace, or an inward peace; a peace with men, and a peace with God; peace with men, may be either Political with Princes and subject's of different Kingdoms, or among the subject's of the same Kingdom, or betwixt the head and members of the same body politic, or among men of the same city and Corporation:
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or more private, betwixt party and party, call'd pax sociorum, the friendship and agreement of friends and companions, &c. All these now are the worlds peaces, which Christ puts in opposition to his peace, Ioh. 14. 27. Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you.
or more private, betwixt party and party, called pax Sociorum, the friendship and agreement of Friends and Sodales, etc. All these now Are the world's peaces, which christ puts in opposition to his peace, John 14. 27. Peace I leave with you, my peace I give unto you, not as the world gives give I unto you.
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There is a peace that is properly called Christ's peace; It was Christ's legacy, hee left it by his last will and testament, to his Disciples and Saints; hee distinguiguisheth it from all other peace whatsoever.
There is a peace that is properly called Christ's peace; It was Christ's legacy, he left it by his last will and Testament, to his Disciples and Saints; he distinguiguisheth it from all other peace whatsoever.
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This is that peace with God, which is nothing else than mutuus consensus Dei & hominis, an agreement betwixt God and man, the Creator and the creature;
This is that peace with God, which is nothing Else than mutuus consensus Dei & hominis, an agreement betwixt God and man, the Creator and the creature;
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A coppy of the other taken out by faith, according to that, Rom. 5. 1. Beeing justified by faith wee have peace with God through our Lord Iesus Christ; this is also Christ's peace.
A copy of the other taken out by faith, according to that, Rom. 5. 1. Being justified by faith we have peace with God through our Lord Iesus christ; this is also Christ's peace.
and becomes Nuntius pacis, the Messenger of that peace to the soule, being hee to whom it belongs of office to set the broad seale of the Court to every pardon, Eph. 1. 13. Eph. 4. 30. But why then is it called Christ's peace? I easily answer,
and becomes Nuntius pacis, the Messenger of that peace to the soul, being he to whom it belongs of office to Set the broad seal of the Court to every pardon, Ephesians 1. 13. Ephesians 4. 30. But why then is it called Christ's peace? I Easily answer,
having abolished in his flesh the enmity, &c. v. 16. and that hee might reconcile both to God, in one body by the crosse, having slaine the enmity thereby.
having abolished in his Flesh the enmity, etc. v. 16. and that he might reconcile both to God, in one body by the cross, having slain the enmity thereby.
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unto the father, vers. 18. God was in Christ reconciling the world to himselfe, not imputing their sinne, 2 Cor. 5. 19. Wee that preach the Gospell of peace to you,
unto the father, vers. 18. God was in christ reconciling the world to himself, not imputing their sin, 2 Cor. 5. 19. we that preach the Gospel of peace to you,
as though God did by us beseech you, are Ambassadours for Christ, and as in Christ's stead, wee entreat you to be reconciled to God; therefore it is called his peace,
as though God did by us beseech you, Are ambassadors for christ, and as in Christ's stead, we entreat you to be reconciled to God; Therefore it is called his peace,
this is cleare, in that place I before quoted, Eph. 2. 16. Hee reconciled us both unto God in one body by the crosse, vers. 13. you are made nigh by the bloud of Christ, his bloud was the bloud of expiation.
this is clear, in that place I before quoted, Ephesians 2. 16. He reconciled us both unto God in one body by the cross, vers. 13. you Are made High by the blood of christ, his blood was the blood of expiation.
The Gospell is therefore call'd the Gospell of peace, and the word of Christ, is as well the word of peace, as the word of truth: how many poore soules have found this true, by many precious experiences;
The Gospel is Therefore called the Gospel of peace, and the word of christ, is as well the word of peace, as the word of truth: how many poor Souls have found this true, by many precious experiences;
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thus David, Psal. 104. 34. my meditation of him shall be sweet, the soule-feeding up•• 〈 … 〉 of 〈 … 〉 ••on the gracious acts of grace, in which the Lord Jesus Christ hath declared the yernings of his love to poor soules, shall rather peace a quietment,
thus David, Psalm 104. 34. my meditation of him shall be sweet, the soul-feeding up•• 〈 … 〉 of 〈 … 〉 ••on the gracious acts of grace, in which the Lord jesus christ hath declared the yearnings of his love to poor Souls, shall rather peace a quietment,
Faith is the hand that the soule reacheth out for peace, and by which the soule brings in peace to it selfe, Rom. 5. 1. Beeing justified by faith, wee have peace with God, through our Lord Iesus Christ.
Faith is the hand that the soul reaches out for peace, and by which the soul brings in peace to it self, Rom. 5. 1. Being justified by faith, we have peace with God, through our Lord Iesus christ.
Those that believe shall bee established, and the more a soule believes, the more it is established; it is from some unbeliefes or other, that any soule is disquieted.
Those that believe shall be established, and the more a soul believes, the more it is established; it is from Some unbeliefs or other, that any soul is disquieted.
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the wicked mans conscience is continually throwing out myre and dirt. There is no peace to the wicked (saith our God.) Peace indeed is not the wages of a day well spent;
the wicked men conscience is continually throwing out mire and dirt. There is no peace to the wicked (Says our God.) Peace indeed is not the wages of a day well spent;
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not a naturall result and fruit of a strict walking, but peace is the reward of righteousnesse, the reward not of debt, but of grace. The words of the Psalmist hint thus much to us;
not a natural result and fruit of a strict walking, but peace is the reward of righteousness, the reward not of debt, but of grace. The words of the Psalmist hint thus much to us;
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To him that ordereth his conversation aright will I shew the salvation of God, Psal. 50. 23. When a Christian hath ordered his conversation aright, the salvation of God must be shewne him.
To him that Ordereth his Conversation aright will I show the salvation of God, Psalm 50. 23. When a Christian hath ordered his Conversation aright, the salvation of God must be shown him.
3. He hath sent his spirit, Ioh. 14. hee promised the sending of his spirit, whom he there calls the comforter, in relation to the peace, that the spirit conveyes,
3. He hath sent his Spirit, John 14. he promised the sending of his Spirit, whom he there calls the comforter, in Relation to the peace, that the Spirit conveys,
Thus much may serve briefly to have spoken to the doctrinall part, I proceed now to the application of what I have said; I shall apply it variously. First, by way of instruction.
Thus much may serve briefly to have spoken to the doctrinal part, I proceed now to the application of what I have said; I shall apply it variously. First, by Way of instruction.
one wittily sayes, it is like the straits of Magellane, where, which way soever a ship was bound, to be sure the saylors found a wind against them. Truly,
one wittily Says, it is like the straits of Magellan, where, which Way soever a ship was bound, to be sure the sailors found a wind against them. Truly,
so it is with the world; let a man be bound for the coasts of hell or heaven, if he sailes through the world, he shall be sure to find a wind against him:
so it is with the world; let a man be bound for the coasts of hell or heaven, if he sails through the world, he shall be sure to find a wind against him:
yet in respect of the very incertainties of all things in the world, the flitting condition of every thing under the Sunne, where there is nothing certaine, they shall meet with troubles.
yet in respect of the very Uncertainties of all things in the world, the flitting condition of every thing under the Sun, where there is nothing certain, they shall meet with Troubles.
you may think you are above crosses, when you are upon your mountaines of gold, and worldly greatnesse. But (believe it) besides the clouds of divine vengeance, which hang over your heads,
you may think you Are above Crosses, when you Are upon your Mountains of gold, and worldly greatness. But (believe it) beside the Clouds of divine vengeance, which hang over your Heads,
Is there any before me, that hath undertaken the wayes of God upon another expectation, that hath forgot that he was made a Christian upon this condition, that hee should take up the crosse and follow Christ? Christians, you may ratifie your errour before experience confutes you in it;
Is there any before me, that hath undertaken the ways of God upon Another expectation, that hath forgotten that he was made a Christian upon this condition, that he should take up the cross and follow christ? Christians, you may ratify your error before experience confutes you in it;
Is there any poore wretches before mee (and O Lord, that there were not many such) that are yet, such as the Apostle sayes the Ephesians once were, Eph. 2. 12. that are without Christ, aliens from the Common-wealth of Israel, strangers to the Covenant of promise, having no hope,
Is there any poor wretches before me (and Oh Lord, that there were not many such) that Are yet, such as the Apostle Says the Ephesians once were, Ephesians 2. 12. that Are without christ, aliens from the Commonwealth of Israel, Strangers to the Covenant of promise, having no hope,
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you have no disturbances, no dissettlements of spirit, but what will you doe in the day of your visitation? If the Lord should come but to keep court in your conscience, to visit there a little,
you have no disturbances, no dissettlements of Spirit, but what will you do in the day of your Visitation? If the Lord should come but to keep court in your conscience, to visit there a little,
if the Lord but comes and beats up your quarters, poore creatures, what will you doe in that day? whether will you flie for helpe? a wounded spirit who can beare? though none can beare it, yet Christ can heale it.
if the Lord but comes and beats up your quarters, poor creatures, what will you do in that day? whither will you fly for help? a wounded Spirit who can bear? though none can bear it, yet christ can heal it.
Ah, but this Christ is none of your Christ, you never lookt upon him as your Priest, or your Prophet, or your King; poore wretches what will you doe? whether will you flie? Ah, that poore creatures should so quietly sleep over damnation as you doe;
Ah, but this christ is none of your christ, you never looked upon him as your Priest, or your Prophet, or your King; poor wretches what will you do? whither will you fly? Ah, that poor creatures should so quietly sleep over damnation as you do;
when there's but an haires breadth betwixt your poore soules and everlasting burning. The sword of divine vengeance, that sharpe two-edged sword hangs over your head, every moment,
when there's but an hairs breadth betwixt your poor Souls and everlasting burning. The sword of divine vengeance, that sharp two-edged sword hangs over your head, every moment,
or peace (though but for an houre, without Christ) after what rate they dance about the take, that burnes with fire and brimstone, and play about a nest of adders, and a cockatrices denne. You that think your selves at such good quarter with God,
or peace (though but for an hour, without christ) After what rate they dance about the take, that burns with fire and brimstone, and play about a nest of Adders, and a cockatrices den. You that think your selves At such good quarter with God,
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nor ever an hedge to shelter himselfe under, is he not washed for his bravery? what will he doe? may hee not chance to get a cold will (with his leave) beare him company to his grave? So long as the Sun shine of prosperity lasts, that your conscience doth not flash in your face,
nor ever an hedge to shelter himself under, is he not washed for his bravery? what will he do? may he not chance to get a cold will (with his leave) bear him company to his grave? So long as the Sun shine of Prosperity lasts, that your conscience does not flash in your face,
and let flie at the very eye of your pleasures? Nay, suppose on this side of such a time you should meet with a showre of worldly crosses, two or three,
and let fly At the very eye of your pleasures? Nay, suppose on this side of such a time you should meet with a shower of worldly Crosses, two or three,
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What shall beare up your spirits in such a day? what will you doe? ah, what can you doe in the day of the Lords visitation? The conie (if it be started,
What shall bear up your spirits in such a day? what will you do? ah, what can you do in the day of the lords Visitation? The conie (if it be started,
But the Hare, and such like beasts of sport, that have no burrowes, no holes, if once they bee found out in their covert, and be pursued by dogges, they are wurried down;
But the Hare, and such like beasts of sport, that have no burrows, no holes, if once they be found out in their covert, and be pursued by Dogs, they Are wurried down;
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if a day of trouble comes, he hath no place of security, but hee is like a poore manslayer, pursued by the avenger of the blood, and either knowes not where a City of refuge was,
if a day of trouble comes, he hath no place of security, but he is like a poor manslayer, pursued by the avenger of the blood, and either knows not where a city of refuge was,
before the pursuer and avenger of bloud overtook him, and he died without mercy. Poor creatures, this is your condition, the Lord give you an heart to consider it;
before the pursuer and avenger of blood overtook him, and he died without mercy. Poor creatures, this is your condition, the Lord give you an heart to Consider it;
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Thirdly, from hence wee may bee instructed in the happy condition of all those that have a true interest in the Lord Jesus Christ; they are provided for Winter and Summer if in the world they meet with trouble, they may retire to Christ, and be at peace; if they be pursued by the dogges of the world, they have a burrow in the rocke of ages. What Iob sayes of the grave, wee may say of that hiding place;
Thirdly, from hence we may be instructed in the happy condition of all those that have a true Interest in the Lord jesus christ; they Are provided for Winter and Summer if in the world they meet with trouble, they may retire to christ, and be At peace; if they be pursued by the Dogs of the world, they have a burrow in the rock of ages. What Job Says of the grave, we may say of that hiding place;
they can never be so tost, never be in such a deep of troubles, but they can cast anchor in the Lord Iesus Christ; when the kitchin of the world is on fire, they have an upper-roome, that they can go sit and sleep in,
they can never be so tossed, never be in such a deep of Troubles, but they can cast anchor in the Lord Iesus christ; when the kitchen of the world is on fire, they have an upper-room, that they can go fit and sleep in,
they are at any time within a reach of peace, and may in any condition say to their soules as David, Psal. 42. 11. Why art thou cast down O my soule? why art thou disquieted within mee; trust still in God,
they Are At any time within a reach of peace, and may in any condition say to their Souls as David, Psalm 42. 11. Why art thou cast down Oh my soul? why art thou disquieted within me; trust still in God,
and his and his mens wives, & his sons and their daughters were taken captives, and to none of the kind'st enemies neither, the Amalekites had done it.
and his and his men's wives, & his Sons and their daughters were taken captives, and to none of the Kindest enemies neither, the Amalekites had done it.
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David was greatly distressed v. 6. and to adde affliction to affliction, when hee was almost dead of griefe, the people were almost of the mind to have helpt him on to his grave,
David was greatly distressed v. 6. and to add affliction to affliction, when he was almost dead of grief, the people were almost of the mind to have helped him on to his grave,
for they also spake of stoning him. What doth David doe? doth not his back breake with all this load upon it? doth not his heart sink to the very bottome of dispaire, with all this weight of lead hung upon it? marke the latter end of the sixth vers.
for they also spoke of stoning him. What does David do? does not his back break with all this load upon it? does not his heart sink to the very bottom of despair, with all this weight of led hung upon it? mark the latter end of the sixth vers.
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and they need no Physick. Some of them are confuted by their grave, others of them, that are of more stout iron natures, possibly recover their health,
and they need no Physic. some of them Are confuted by their grave, Others of them, that Are of more stout iron nature's, possibly recover their health,
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And thus many deale with their soules, never regarding when their spirits are troubled, to heale up the wound with the balme of Gilead, but go on in their worldly way, at last their wiled spirits are quiet againe,
And thus many deal with their Souls, never regarding when their spirits Are troubled, to heal up the wound with the balm of Gilead, but go on in their worldly Way, At last their wiled spirits Are quiet again,
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but alas, all the good comes is, they fall into a burning-feaver, and perhaps burne their dust to ashes. So there are such profane wretches, that if their conscience alarum's them,
but alas, all the good comes is, they fallen into a burning-fever, and perhaps burn their dust to Ashes. So there Are such profane wretches, that if their conscience alarum's them,
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if their spirit troubles them, or if they meet with crosses, &c. think there is no way to wind out of the Devils fingers, but by going into his armes, and making themselves twice more the children of the Devill than they were before:
if their Spirit Troubles them, or if they meet with Crosses, etc. think there is no Way to wind out of the Devils fingers, but by going into his arms, and making themselves twice more the children of the devil than they were before:
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they must runne to the alehouse, seek out drunken company, drink away melancholy, &c. But had Zimri peace that slew his master? is damning a soule the way to save it?
they must run to the alehouse, seek out drunken company, drink away melancholy, etc. But had Zimri peace that slew his master? is damning a soul the Way to save it?
A third sort dispute themselves out of troubles, & come out of disquietments of spirit upon morall principles; these will argue the case with themselves, what a shame it is, that they should be • so much troubled for a lost friend,
A third sort dispute themselves out of Troubles, & come out of disquietments of Spirit upon moral principles; these will argue the case with themselves, what a shame it is, that they should be • so much troubled for a lost friend,
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or for a crosse in a worldly estate, and conclude, this is below a man, or below their spirits: the peace of these men is but a logicall conclusion, upon false premises.
or for a cross in a worldly estate, and conclude, this is below a man, or below their spirits: the peace of these men is but a logical conclusion, upon false premises.
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It is a branch that springs out of the root of Jessee, a conclusion upon gospell-premises, an effect of the balme Gilead. Are you under any burthens of spirit, in any troubles,
It is a branch that springs out of the root of Jessee, a conclusion upon gospell-premises, an Effect of the balm Gilead. are you under any burdens of Spirit, in any Troubles,
yet in Christ hee may have peace? what means this weeping then Christians? why doth Rachel refuse to be comforted? why doth Asaph or Davids soule runne,
yet in christ he may have peace? what means this weeping then Christians? why does Rachel refuse to be comforted? why does Asaph or Davids soul run,
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and not cease? why doth their soule refuse comfort? what is the businesse with Christians, that their spirits are heavy night and day? and no oyle will make their face to shine? All the balme of Gilead will not close their wounds? if the Lord doth but lay an outward crosse upon them,
and not cease? why does their soul refuse Comfort? what is the business with Christians, that their spirits Are heavy night and day? and no oil will make their face to shine? All the balm of Gilead will not close their wounds? if the Lord does but lay an outward cross upon them,
how are they troubled, as if their fountaine of Peace were dried up, and justification and Gospell-promises had lost the Nature of a Cordiall? Christians, doe not your sad disquieted troubled spirits deserve chiding,
how Are they troubled, as if their fountain of Peace were dried up, and justification and Gospel promises had lost the Nature of a Cordial? Christians, do not your sad disquieted troubled spirits deserve chiding,
shew (for shame) shew that your condition is different from those that have not tasted how good the Lord is, that know not how to improve Christ in a day of adversity, and
show (for shame) show that your condition is different from those that have not tasted how good the Lord is, that know not how to improve christ in a day of adversity, and
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How then doth it stand you in hand, Christians, to examine your hearts, concerning these two great things. 1. whether you bee Christ's Disciples or no? 2. Whether the peace of your spirits, with which you content your selves,
How then does it stand you in hand, Christians, to examine your hearts, Concerning these two great things. 1. whither you be Christ's Disciples or no? 2. Whither the peace of your spirits, with which you content your selves,
I shall speak shortly to both these, &c. 1. Would you know whether you bee Christ's Disciples yea or no? I will give you notes from his owne mouth, to informe you in that point.
I shall speak shortly to both these, etc. 1. Would you know whither you be Christ's Disciples yea or no? I will give you notes from his own Mouth, to inform you in that point.
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you have heard with your eares, but have you had eares to heare? have you heard with a poore and contrite spirit, so that you have trembled at it? Is. 66. 2. Hath the Lord bored your eares with the word? Hath the word of Christ beene transmitted,
you have herd with your ears, but have you had ears to hear? have you herd with a poor and contrite Spirit, so that you have trembled At it? Is. 66. 2. Hath the Lord bored your ears with the word? Hath the word of christ been transmitted,
but have you heard Christ's voice to your soules in an ordinance, that the word came not onely to you in the letter, but in power and in the spirit of God? This is one signe, but not enough. Many are called.
but have you herd Christ's voice to your Souls in an Ordinance, that the word Come not only to you in the Letter, but in power and in the Spirit of God? This is one Signen, but not enough. Many Are called.
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marke that place, Joh. 8. 31. If you continue in my word, then are you my Disciples indeed, not in name, not in profession, not in the account of men onely;
mark that place, John 8. 31. If you continue in my word, then Are you my Disciples indeed, not in name, not in profession, not in the account of men only;
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Doe you bring forth much fruit of holinesse unto God, and righteousnesse before men? thus you glorifie the father, thus you shall evidence your selves to be Christ's disciples, by growing in Grace, and thriving in Godlinesse.
Do you bring forth much fruit of holiness unto God, and righteousness before men? thus you Glorify the father, thus you shall evidence your selves to be Christ's Disciples, by growing in Grace, and thriving in Godliness.
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This is a signe that you have learn'd of Christ, for hee is meek and lowly, see Luk. 14. 26, 33. concerning this note Christ in plaine English saith, whosoever hath it not cannot be his Disciple;
This is a Signen that you have learned of christ, for he is meek and lowly, see Luk. 14. 26, 33. Concerning this note christ in plain English Says, whosoever hath it not cannot be his Disciple;
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then you may know you are Christ's Disciples, Luk. 14. 27. without this you cannot be Christ's Disciple; there is nothing shall more evidence a Christian to himselfe,
then you may know you Are Christ's Disciples, Luk. 14. 27. without this you cannot be Christ's Disciple; there is nothing shall more evidence a Christian to himself,
By this shall all men know, that you are my Disciples, if you love one another. Saint John in his Epistles beates much upon this, to love the Saints, meerly because they are Saints, not for their good nature, or wit, or parts, or greatnesse, or any respect,
By this shall all men know, that you Are my Disciples, if you love one Another. Saint John in his Epistles beats much upon this, to love the Saints, merely Because they Are Saints, not for their good nature, or wit, or parts, or greatness, or any respect,
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I pray, how came your spirit off trouble? what was it that helpt thy spirit out of the miry clay? what, didst thou close with some Gospell-promises? didst thou bosome a promise,
I pray, how Come your Spirit off trouble? what was it that helped thy Spirit out of the miry clay? what, didst thou close with Some Gospel promises? didst thou bosom a promise,
but I hope in thy word, so v. 114. Thou art my hiding place, and my shield, I hope in thy word, so v. 147. Davids peace was drawne from the word of God, from what God had spoken in reference to him in particular,
but I hope in thy word, so v. 114. Thou art my hiding place, and my shield, I hope in thy word, so v. 147. Davids peace was drawn from the word of God, from what God had spoken in Referente to him in particular,
when his spirit hath beene full of trouble, that he hath not known what to doe, perhaps hath not been able to eat, or drink, or sleep, through anguish of heart; perhaps a Minister hath been made the sweet messenger of peace to the soule, and God hath used him as an instrument to mind the soule of some promise or other, which at such a time hath come into the soule as water to the thirsty ground, and hath been even as an apple of gold in a picture of silver;
when his Spirit hath been full of trouble, that he hath not known what to do, perhaps hath not been able to eat, or drink, or sleep, through anguish of heart; perhaps a Minister hath been made the sweet Messenger of peace to the soul, and God hath used him as an Instrument to mind the soul of Some promise or other, which At such a time hath come into the soul as water to the thirsty ground, and hath been even as an apple of gold in a picture of silver;
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perhaps the spirit of God according to that promise, Joh. 14. 26. Brings to remembrance something that Christ hath spoken, some generall promise, or some particular promise which proves as the balme of Gilead to the soule, to heale its wounds;
perhaps the Spirit of God according to that promise, John 14. 26. Brings to remembrance something that christ hath spoken, Some general promise, or Some particular promise which Proves as the balm of Gilead to the soul, to heal its wounds;
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whether it be from Gods will, or 2. from the meditation of Gods mercy and goodnesse, or 3. from a meditation of Gods faithfulnesse: the consideration of many things in Gods nature may command peace in a soule,
whither it be from God's will, or 2. from the meditation of God's mercy and Goodness, or 3. from a meditation of God's faithfulness: the consideration of many things in God's nature may command peace in a soul,
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hence was Elie's peace, 1 Sam. 3. 18. when his eares (amongst the rest) could not but tingle at Samuels news, hee said, It is the Lord, let him doe what seemeth him good.
hence was Ely's peace, 1 Sam. 3. 18. when his ears (among the rest) could not but tingle At Samuels news, he said, It is the Lord, let him do what seems him good.
Hence was Hezekiah's peace, when he could not but bee troubled to heare what should become of his sons and daughters, 2 Kin. 20. 17, 18. yet hee had peace, v. 19. he said, good is the word of the Lord which thou hast spoken.
Hence was Hezekiah's peace, when he could not but be troubled to hear what should become of his Sons and daughters, 2 Kin. 20. 17, 18. yet he had peace, v. 19. he said, good is the word of the Lord which thou hast spoken.
Hence was those good peoples peace, Acts 21. 13, 14. They were troubled at Pauls departure, considering what Agabus had prophesied concerning him, v. 11. At last they quieted themselves,
Hence was those good peoples peace, Acts 21. 13, 14. They were troubled At Paul's departure, considering what Agabus had prophesied Concerning him, v. 11. At last they quieted themselves,
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and shall hee not bring it to passe? and upon such like considerations thy spirit begins to bee composed, and to returne to its rest. This is likewise a gospell-peace, a true made, right bred peace.
and shall he not bring it to pass? and upon such like considerations thy Spirit begins to be composed, and to return to its rest. This is likewise a Gospel peace, a true made, right bred peace.
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though he cause griefe, yet wil hee have compassion, &c. Shee lived upon the reversions of his love, by vertue of his faithfulnesse, that stood bound for the fulfilling it.
though he cause grief, yet will he have compassion, etc. She lived upon the reversions of his love, by virtue of his faithfulness, that stood bound for the fulfilling it.
3. If the peace that ariseth in thy soule, ariseth from a due meditation, and a believing application of any thing that Christ hath done or suffred for thee, it is a true peace;
3. If the peace that arises in thy soul, arises from a due meditation, and a believing application of any thing that christ hath done or suffered for thee, it is a true peace;
well, yet my sinnes are pardoned, yet my soule is washed with the bloud of sprinkling, yet the Lord hath accepted mee in his well-beloved, why should I bee troubled? this is a blessed peace, Eccles. 9. 7. Go thy way, eat thy bread with joy,
well, yet my Sins Are pardoned, yet my soul is washed with the blood of sprinkling, yet the Lord hath accepted me in his well-beloved, why should I be troubled? this is a blessed peace, Eccles. 9. 7. Go thy Way, eat thy bred with joy,
Or if thy soule be troubled under the sense of thy sinnes, and thou knowest not what to doe; at last thou resolvest to cast thy selfe upon a promise to venture in upon Christ, saying, If I perish, I perish;
Or if thy soul be troubled under the sense of thy Sins, and thou Knowest not what to do; At last thou resolvest to cast thy self upon a promise to venture in upon christ, saying, If I perish, I perish;
Suppose thou hast some grievous affliction befallen thee, thou art afflicted in thy body, or in thy estate, or in thy relations, and this is a sad trouble to thee,
Suppose thou hast Some grievous affliction befallen thee, thou art afflicted in thy body, or in thy estate, or in thy relations, and this is a sad trouble to thee,
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but now thou sittest downe, and thinkest with thy selfe, why should I bee thus troubled? hath not Christ taken out the sting of this crosse? hath it any poyson in it? is it not a meere fatherly chastisement? hath not Christ overcome the world? and upon the due consideration of these things,
but now thou Sittest down, and Thinkest with thy self, why should I be thus troubled? hath not christ taken out the sting of this cross? hath it any poison in it? is it not a mere fatherly chastisement? hath not christ overcome the world? and upon the due consideration of these things,
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and believing application of such meditations, thou findest a quiet secretly steale upon thy soule, and thy spirit is becalmed; this is a sweet peace, a peace of Christ's concluding in thy soule;
and believing application of such meditations, thou Findest a quiet secretly steal upon thy soul, and thy Spirit is becalmed; this is a sweet peace, a peace of Christ's concluding in thy soul;
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David many a time made peace with his spirit this way, looking over the old records of mercies, and concluding confidently from the past or present mercy to the future, Psal. 116. 7. Returne to thy rest, O my soule,
David many a time made peace with his Spirit this Way, looking over the old records of Mercies, and concluding confidently from the passed or present mercy to the future, Psalm 116. 7. Return to thy rest, Oh my soul,
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If upon this account thou commandest thy soule to rest, because the Lord hath dealt graciously with thee, it is a signe the peace of thy spirit is right made.
If upon this account thou Commandest thy soul to rest, Because the Lord hath dealt graciously with thee, it is a Signen the peace of thy Spirit is right made.
The Psalmist (whosoever hee was, whether Asaph, or David, that composed that 77 Psal.) when hee could find peace no way, he took this course, he went and look't over the old records for it, Psal. 77. 11, 12. It may be thou art under heavy burthens, in respect of manifold corruptions, or manifold temptations, or in respect of some crosses and afflictions that are befallen to thee in this world,
The Psalmist (whosoever he was, whither Asaph, or David, that composed that 77 Psalm) when he could find peace no Way, he took this course, he went and looked over the old records for it, Psalm 77. 11, 12. It may be thou art under heavy burdens, in respect of manifold corruptions, or manifold temptations, or in respect of Some Crosses and afflictions that Are befallen to thee in this world,
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But at last it came in thy mind, the Lord hath delivered mee in many a strait, I have seen mercy in many a judgement, I have felt his upholding power many a time,
But At last it Come in thy mind, the Lord hath Delivered me in many a strait, I have seen mercy in many a judgement, I have felt his upholding power many a time,
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when I was even sinking, and saying, my hope is cut off from before the Lord, why should I distrust him now? why should not that God that hath delivered me in six troubles keep mee in the seventh also, that it should not hurt me? well, I will trust in him, &c. This peace now is a true peace, this is a peace of Christs making in the soul.
when I was even sinking, and saying, my hope is Cut off from before the Lord, why should I distrust him now? why should not that God that hath Delivered me in six Troubles keep me in the seventh also, that it should not hurt me? well, I will trust in him, etc. This peace now is a true peace, this is a peace of Christ making in the soul.
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How is thy peace handed to thy soule (Christian?) is it handed by faith? is faith the Dove that thou sendest out of the Arke of thy soule, when the waters of trouble are high? and doth that returne with the olive branch in her mouth? Open the windowes of thy soule, and let it in;
How is thy peace handed to thy soul (Christian?) is it handed by faith? is faith the Dove that thou sendest out of the Ark of thy soul, when the waters of trouble Are high? and does that return with the olive branch in her Mouth? Open the windows of thy soul, and let it in;
or promise? a believing, a closing with God, that works out thy peace? feare not thy peace, feare not any newes for not being good if faith brings it to thy soule;
or promise? a believing, a closing with God, that works out thy peace? Fear not thy peace, Fear not any news for not being good if faith brings it to thy soul;
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It is not earned by prayer, but it is usually a fruit that groweth upon that root, and if thine be such, rejoyce in it. Such was Hannah's peace, 1 Sam. 1. 15. 18. Hannah was a woman,
It is not earned by prayer, but it is usually a fruit that grows upon that root, and if thine be such, rejoice in it. Such was Hannah's peace, 1 Sam. 1. 15. 18. Hannah was a woman,
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as shee reports her selfe of a troubled spirit, shee goes and powres out her soule before the Lord, and the words say, her countenance was no more sad;
as she reports her self of a troubled Spirit, she Goes and Powers out her soul before the Lord, and the words say, her countenance was no more sad;
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no, shee had peace; her prayer was answered, shee had true peace. Indeed any temple-peace is true peace, any peace that the soule truly extracts out of ordinances is true peace.
no, she had peace; her prayer was answered, she had true peace. Indeed any temple-peace is true peace, any peace that the soul truly extracts out of ordinances is true peace.
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David when he was so unreasonably troubled with that temptation [ Psal. 73. ] of the wickeds prosperity, at last hee goes into the Sanctuary, there his soule was stayed, Psal. 73. 17. Wouldst thou know then whether thy peace be true or no? whether it be Christs peace yea or no? such a peace as thy soule may trust yea or no, and not in thy peace have great bitternesse? examine thy peace whence it came, examine thy selfe how thou camest by it; didst thou in trouble go and powre out thy soule before the Lord, and crie mightily to him, wrestle with him? &c. Didst thou wait upon God in the Sanctuary, and from hence did peace flow in like a river to thy soule? I say, that peace is a true peace, Christs peace, in which thy soule may rejoyce, and triumph. But I shall adde no more to this use of examination, I have but one more to adde, and that is of exhortation.
David when he was so unreasonably troubled with that temptation [ Psalm 73. ] of the wickeds Prosperity, At last he Goes into the Sanctuary, there his soul was stayed, Psalm 73. 17. Wouldst thou know then whither thy peace be true or no? whither it be Christ peace yea or no? such a peace as thy soul may trust yea or no, and not in thy peace have great bitterness? examine thy peace whence it Come, examine thy self how thou camest by it; didst thou in trouble go and pour out thy soul before the Lord, and cry mightily to him, wrestle with him? etc. Didst thou wait upon God in the Sanctuary, and from hence did peace flow in like a river to thy soul? I say, that peace is a true peace, Christ peace, in which thy soul may rejoice, and triumph. But I shall add no more to this use of examination, I have but one more to add, and that is of exhortation.
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Christians, you have all heard mee largely discussing this doctrine in its severall branches, That in the world Saints must looke for trouble, but in Christ they may have peace;
Christians, you have all herd me largely discussing this Doctrine in its several branches, That in the world Saints must look for trouble, but in christ they may have peace;
Poore creatures, O that this might perswade you to look after an interest in Jesus Christ (who is our peace.) Indeed you make to your selves peace, none live so joyfully, and spend their dayes so in wealth as you; there are none sing requiem's to their soules like you: But consider,
Poor creatures, Oh that this might persuade you to look After an Interest in jesus christ (who is our peace.) Indeed you make to your selves peace, none live so joyfully, and spend their days so in wealth as you; there Are none sing requiem's to their Souls like you: But Consider,
There is no peace to the wicked (saith my God) no true peace: It may be when you heare the words of the Lords curse you will blesse your selves in your hearts, saying, wee shall have peace,
There is no peace to the wicked (Says my God) no true peace: It may be when you hear the words of the lords curse you will bless your selves in your hearts, saying, we shall have peace,
though we walke in the imagination of our hearts, to add drunkennesse to thirst; but is there any such presumptuous wretch that saith so in his heart? Harke what the Lord saith, The Lord will not spare him,
though we walk in the imagination of our hearts, to add Drunkenness to thirst; but is there any such presumptuous wretch that Says so in his heart? Hark what the Lord Says, The Lord will not spare him,
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and the Lord shall blot out his name from under heaven, and the Lord shall separate that man to evill, &c. Deut. 29. 19, 20, &c. It is true, you have a peace sometimes under trouble,
and the Lord shall blot out his name from under heaven, and the Lord shall separate that man to evil, etc. Deuteronomy 29. 19, 20, etc. It is true, you have a peace sometime under trouble,
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O now that you would be wise; it is the wise man's part to see things a farre off, and provide for them, prudens quasi providens, or procul videns, but your trouble is not farre off,
O now that you would be wise; it is the wise Man's part to see things a Far off, and provide for them, Prudens quasi providens, or procul videns, but your trouble is not Far off,
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and it may bee, in a time of prosperity, they may cover your conscience with a mantle of security, and give you a bottle of milke; but if once you bee in the midst of a sleep of security, they will take an hammer in their hand, and come softly to you, and smite a naile into you temples, and fasten it into the ground.
and it may be, in a time of Prosperity, they may cover your conscience with a mantle of security, and give you a Bottle of milk; but if once you be in the midst of a sleep of security, they will take an hammer in their hand, and come softly to you, and smite a nail into you Temples, and fasten it into the ground.
that when your sinfull peace failes, and your naturall shadowy peace failes, Christ may receive you into everlasting peace, and you may rest in his bosome. Turne in to him (sinners) and you need not feare, hee shall be your peace. But secondly, Let me speak to you that are believers, to you that have known the way of Peace, true Peace, which flowes to your soul from Jesus Christ; Let mee presse 3 words upon you.
that when your sinful peace fails, and your natural shadowy peace fails, christ may receive you into everlasting peace, and you may rest in his bosom. Turn in to him (Sinners) and you need not Fear, he shall be your peace. But secondly, Let me speak to you that Are believers, to you that have known the Way of Peace, true Peace, which flows to your soul from jesus christ; Let me press 3 words upon you.
Know you not that he is your Peace? why are you cast downe? why are your soules disquieted within you? if you meet with frownes from the world, crosses in your worldly interests, yet why are you troubled? In Christ you may have Peace. To this end consider,
Know you not that he is your Peace? why Are you cast down? why Are your Souls disquieted within you? if you meet with frowns from the world, Crosses in your worldly interests, yet why Are you troubled? In christ you may have Peace. To this end Consider,
1. That Christ hath overcome the world, hee hath qualified the Mercury and Quickesilver of it, and made that which was in it selfe poyson, no more then Medicinall; hee hath overcome the world, hee hath taken the sting out of every crosse, the poyson of every affliction. The world is crucified to you, O be you also crucified to it; bee of good cheare (O you Saints) for Christ hath overcome the world.
1. That christ hath overcome the world, he hath qualified the Mercury and Quicksilver of it, and made that which was in it self poison, no more then Medicinal; he hath overcome the world, he hath taken the sting out of every cross, the poison of every affliction. The world is Crucified to you, Oh be you also Crucified to it; be of good cheer (Oh you Saints) for christ hath overcome the world.
If you be disquieted, if you be troubled, as other men, you make Christ a loser by you, a great loser. 1. Hee is a loser in his bloud, in the end of his death;
If you be disquieted, if you be troubled, as other men, you make christ a loser by you, a great loser. 1. He is a loser in his blood, in the end of his death;
he died upon the crosse, that hee might bleed out balme of Gilead for you, that hee might bleed out peace for his Saints under every trouble. 2. You make him a loser in his breath: To what purpose are the multitudes of his precious promises, but that by these things should men live, and in these the Saints might find peace? so David, Psal. 56. 4. What time I am afraid I will trust in thy word;
he died upon the cross, that he might bleed out balm of Gilead for you, that he might bleed out peace for his Saints under every trouble. 2. You make him a loser in his breath: To what purpose Are the Multitudes of his precious promises, but that by these things should men live, and in these the Saints might find peace? so David, Psalm 56. 4. What time I am afraid I will trust in thy word;
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To what purpose hath Christ held out his Gospell promises, his good words, but that they should make the hearts of his Saints better, when heavinesse makes them stoop? 3. As to you, you make him a loser in his victory;
To what purpose hath christ held out his Gospel promises, his good words, but that they should make the hearts of his Saints better, when heaviness makes them stoop? 3. As to you, you make him a loser in his victory;
and every crosse and triall, every frowne and ill-look from the world, must bring you into a distemperature? Lift up your heads therefore (Christians) lest Jesus Christ bee a loser by your soules:
and every cross and trial, every frown and ill-look from the world, must bring you into a distemperature? Lift up your Heads Therefore (Christians) lest jesus christ be a loser by your Souls:
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Secondly, This Doctrine calls upon you that are believers, to live much with Jesus Christ, gaine more and more acquaintance with him, with his word, with his spirit, heighten your communion with him.
Secondly, This Doctrine calls upon you that Are believers, to live much with jesus christ, gain more and more acquaintance with him, with his word, with his Spirit, heighten your communion with him.
It is a truth, that there is peace laid up in Jesus Christ, for a poore soule in every trouble, under every crosse; whence is it then, that their spirits are sometimes so much down so much sunk? whence is it, that assoone as ever a Saint is troubled, he doth not presently (without any more adoe) runne to Christ,
It is a truth, that there is peace laid up in jesus christ, for a poor soul in every trouble, under every cross; whence is it then, that their spirits Are sometime so much down so much sunk? whence is it, that As soon as ever a Saint is troubled, he does not presently (without any more ado) run to christ,
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and secure himselfe, and be at rest? but wee heare day after day, that the Spirit of the Saint is under the same burthens, overwhelmed in the same manner, as if there were no balme in Gilead, no Physician there.
and secure himself, and be At rest? but we hear day After day, that the Spirit of the Saint is under the same burdens, overwhelmed in the same manner, as if there were no balm in Gilead, no physician there.
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it is angry with God, and will refuse comfort. Possibly God may please to deny a present application of a comfort, by the hand of the spirit, which can alone make a plaster stick upon a wounded spirit (bee it never so well made and spread) But I perswade my selfe two great and very usuall causes,
it is angry with God, and will refuse Comfort. Possibly God may please to deny a present application of a Comfort, by the hand of the Spirit, which can alone make a plaster stick upon a wounded Spirit (be it never so well made and spread) But I persuade my self two great and very usual Causes,
and this partiall ignorance, though it shall not hinder their finall salvation, for our high-priest hath compassion on the ignorant (saith the Apostle to the Hebrewes) yet it may hinder their present comfort. It may be the soule is not so acquainted with the word of God, that when it is in trouble, it can turne to a promise presently, that shall relate to its condition; it may be it may not bee so acquainted with all the corners of Christs gracious heart, that it can presently consider Christ in a sutable notion to comfort it under its present burthen. Now this very ignorance, and not being acquainted with Jesus Christ, may a great deale hinder the soules comfort, and make him go with a sad heart, a great deale longer than that soule that is more growne in the knowledge of Christ, more acquainted with every piece of his nature, more experienced in his wayes.
and this partial ignorance, though it shall not hinder their final salvation, for our High Priest hath compassion on the ignorant (Says the Apostle to the Hebrews) yet it may hinder their present Comfort. It may be the soul is not so acquainted with the word of God, that when it is in trouble, it can turn to a promise presently, that shall relate to its condition; it may be it may not be so acquainted with all the corners of Christ gracious heart, that it can presently Consider christ in a suitable notion to Comfort it under its present burden. Now this very ignorance, and not being acquainted with jesus christ, may a great deal hinder the Souls Comfort, and make him go with a sad heart, a great deal longer than that soul that is more grown in the knowledge of christ, more acquainted with every piece of his nature, more experienced in his ways.
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Indeed secondly, a great cause may be the soules negligence, a knowledge, may lie dormant in the soule; a man may have legges and not use them; so a Christian may have a sufficient acquaintance with Christ in his words of promise, and wayes of mercy, and yet for all this,
Indeed secondly, a great cause may be the Souls negligence, a knowledge, may lie dormant in the soul; a man may have legs and not use them; so a Christian may have a sufficient acquaintance with christ in his words of promise, and ways of mercy, and yet for all this,
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if it will sit still in an houre of trouble, and never set it selfe to meditate upon these things, never put forth it selfe to trie if it can close with the promise that it knowes, never trie whether its faith will efficaciously worke upon the mercifull nature of Jesus Christ, though it knowes it, A soule may walk troubled long enough; (but this I have nothing to doe with here.) Christians, ah, you that feare the Lord in the dayes of your peace, be every day gaining more and more knowledge of God in his wayes of mercy; be every day gaining more and more knowledge of God in his precious promises; learne to know every hole of the rock, that so you may readily flie to it in an houre of straits, readily run to it in an houre of trouble. That your spirits may no sooner be troubled, but you shall (being so acquainted with the book of God) presently turne to a good word of promise that shall make it better, or presently fix your eye upon Christ,
if it will fit still in an hour of trouble, and never Set it self to meditate upon these things, never put forth it self to try if it can close with the promise that it knows, never try whither its faith will efficaciously work upon the merciful nature of jesus christ, though it knows it, A soul may walk troubled long enough; (but this I have nothing to do with Here.) Christians, ah, you that Fear the Lord in the days of your peace, be every day gaining more and more knowledge of God in his ways of mercy; be every day gaining more and more knowledge of God in his precious promises; Learn to know every hold of the rock, that so you may readily fly to it in an hour of straits, readily run to it in an hour of trouble. That your spirits may no sooner be troubled, but you shall (being so acquainted with the book of God) presently turn to a good word of promise that shall make it better, or presently fix your eye upon christ,
Lastly, you that are believers, have you heard, that there is peace laid up for the Saints against the dayes of trouble? Then learne (if ever you meet with trouble in the world) whether outward or inward: Not only to look after peace, and a quietment, and settling of your spirits againe, but look to draw your peace from the Lord Jesus Christ, in the day of trouble, to quiet your spirits in him,
Lastly, you that Are believers, have you herd, that there is peace laid up for the Saints against the days of trouble? Then Learn (if ever you meet with trouble in the world) whither outward or inward: Not only to look After peace, and a quietment, and settling of your spirits again, but look to draw your peace from the Lord jesus christ, in the day of trouble, to quiet your spirits in him,
and to heale your spirits with something drawne from him, some word of his, some meditation concerning him, &c. Fetch out your peace and quietment, in all troubles, from the bosome of the Lord Jesus Christ.
and to heal your spirits with something drawn from him, Some word of his, Some meditation Concerning him, etc. Fetch out your peace and quietment, in all Troubles, from the bosom of the Lord jesus christ.
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I know every child of God is listning after this, and apprehends a great deale of sweetnesse in this, fully conceiving, that it would be a very sweet thing,
I know every child of God is listening After this, and apprehends a great deal of sweetness in this, Fully conceiving, that it would be a very sweet thing,
if he could bring this about, that his soule should come out of every disturbance, Walking upon Christs hand, you cannot but say, this would be a sweet comming off, indeed.
if he could bring this about, that his soul should come out of every disturbance, Walking upon Christ hand, you cannot but say, this would be a sweet coming off, indeed.
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Ah, but (will some say) how should this bee? what course should we take to worke this about? what would you advise a poore creature to doe, that it might come out of troubles on this fashion? To this I shall answer in a few directions, and that briefely.
Ah, but (will Some say) how should this be? what course should we take to work this about? what would you Advice a poor creature to do, that it might come out of Troubles on this fashion? To this I shall answer in a few directions, and that briefly.
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First, Let it be thy first work, when thou art overwhelmed with a rrouble (be it from what cause it will) to sit downe and think, what is now a bitter dispensation that doth not please mee.
First, Let it be thy First work, when thou art overwhelmed with a rrouble (be it from what cause it will) to fit down and think, what is now a bitter Dispensation that does not please me.
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I am troubled at it, but let me think, is there nothing of God in this dispensation? commeth this affliction out of the dust? see if thou canst see nothing of Gods power or soveraignty, wisdome or justice, providence, love and goodnesse, &c. I dare say there is scarce any affliction befals thee,
I am troubled At it, but let me think, is there nothing of God in this Dispensation? comes this affliction out of the dust? see if thou Canst see nothing of God's power or sovereignty, Wisdom or Justice, providence, love and Goodness, etc. I Dare say there is scarce any affliction befalls thee,
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yea, more of God than these come to in it, thou wilt be brought at last to conclude, surely God was in this crosse, in this losse of a friend,, in this losse of estate, and I was not aware of it;
yea, more of God than these come to in it, thou wilt be brought At last to conclude, surely God was in this cross, in this loss of a friend,, in this loss of estate, and I was not aware of it;
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surely it is the will of the Lord concerning me, and shall I not submit? God might doe what he hath done, he is my Lord and soveraigne, why then doth my spirit rise up in armes against him? this is the ordering of a wise Providence: If what I would have had had come to passe,
surely it is the will of the Lord Concerning me, and shall I not submit? God might do what he hath done, he is my Lord and sovereign, why then does my Spirit rise up in arms against him? this is the ordering of a wise Providence: If what I would have had had come to pass,
Thus by understanding, what of God there is in thy triall, thou wilt gaine a true peace. The truth is, it is the usuall course of men and women, holy men and women (as well as others) if a trouble come upon them, to sit downe, and conceit what of man there is in it,
Thus by understanding, what of God there is in thy trial, thou wilt gain a true peace. The truth is, it is the usual course of men and women, holy men and women (as well as Others) if a trouble come upon them, to fit down, and conceit what of man there is in it,
and say, This was such a ones malice to mee, now hee hath done me an ill turne, &c. whereas this (instead of bringing the soule off trouble in a sanctified manner) doth nothing else but involve the soule in an inextricable Labyrinth of afflictions; and if ever it comes out, it is at the back-doore too.
and say, This was such a ones malice to me, now he hath done me an ill turn, etc. whereas this (instead of bringing the soul off trouble in a sanctified manner) does nothing Else but involve the soul in an inextricable Labyrinth of afflictions; and if ever it comes out, it is At the backdoor too.
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Sit downe, and think with thy selfe, is ther not love enough of God remaining, to sweeten this soure potion, to make pleasant this bitter dispensation? will not Christ's dying for my sinnes, and washing me with his bloud, make me amends for Gods present bitter dealing with mee? is there not faithfulnesse in that God, who hath said, Hee will never leave, nor forsake his people? who hath said, joy shall come in the morning, and that light is sowne for the upright in heart. But thirdly,
Fit down, and think with thy self, is there not love enough of God remaining, to sweeten this sour potion, to make pleasant this bitter Dispensation? will not Christ's dying for my Sins, and washing me with his blood, make me amends for God's present bitter dealing with me? is there not faithfulness in that God, who hath said, He will never leave, nor forsake his people? who hath said, joy shall come in the morning, and that Light is sown for the upright in heart. But Thirdly,
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Sit downe and meditate in thy hour of trouble, what particular promises the Lord hath made out to his Saints under such troubles, that so thy soule may close with them,
Fit down and meditate in thy hour of trouble, what particular promises the Lord hath made out to his Saints under such Troubles, that so thy soul may close with them,
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how sweet is that peace say now to your selves, The Lord hath here brought an houre of trouble upon me, hath he no where made out a word of promise to suit my condition? I dare say it, there is no condition, no sad, dark condition, that a poore Christian can be in, (but somewhere or other) the Lord in his word hath suited the soule in that condition with a speciall promise; find it out Christian, it is the bladder, that under the arme-holes of the soule, must keep the soule from sinking in the deep waters of afflictions.
how sweet is that peace say now to your selves, The Lord hath Here brought an hour of trouble upon me, hath he no where made out a word of promise to suit my condition? I Dare say it, there is no condition, no sad, dark condition, that a poor Christian can be in, (but somewhere or other) the Lord in his word hath suited the soul in that condition with a special promise; find it out Christian, it is the bladder, that under the armholes of the soul, must keep the soul from sinking in the deep waters of afflictions.
Sit downe in thy day of trouble, and weigh Gods mercies against his frowns, then thou shalt find, that the beame of thy soule will stand even, nay, it will leane to the scales, where his mercies are;
Fit down in thy day of trouble, and weigh God's Mercies against his frowns, then thou shalt find, that the beam of thy soul will stand even, nay, it will lean to the scales, where his Mercies Are;
sit down, and think with thy self, here's a bitter triall, a bitter affliction; but have I no mercies to countervaile them? The Lord hath taken away one of my children,
fit down, and think with thy self, here's a bitter trial, a bitter affliction; but have I no Mercies to countervail them? The Lord hath taken away one of my children,
but hath hee not left me my fruitfull vine yet? hee hath nipt off one of my olive branches, but hath he not left me many remaining about my table? he hath left mee my husband, my wife yet:
but hath he not left me my fruitful vine yet? he hath nipped off one of my olive branches, but hath he not left me many remaining about my table? he hath left me my husband, my wife yet:
It may be he hath taken away part of thy estate, but hath he not left thee food convenient for thee? If not, hath he not left thee an estate in Christs love yet? a sure estate in Grace, and a richer reversion in glory? It may be hee hath hid his face from thee, for a moment, for a little moment; but hath he not given thee everlasting mercies? Think of this, Christian,
It may be he hath taken away part of thy estate, but hath he not left thee food convenient for thee? If not, hath he not left thee an estate in Christ love yet? a sure estate in Grace, and a Richer reversion in glory? It may be he hath hid his face from thee, for a moment, for a little moment; but hath he not given thee everlasting Mercies? Think of this, Christian,
and is not his victory thine (Christian?) sit downe and think, well, here's a bitter crosse, a sad dispensation, but my Saviour hath pull'd out the sting of it, it comes not upon mee as a law demand. O crosse where's thy sting? O hell where's thy victory? this comes not upon mee as it would have come upon another,
and is not his victory thine (Christian?) fit down and think, well, here's a bitter cross, a sad Dispensation, but my Saviour hath pulled out the sting of it, it comes not upon me as a law demand. O cross where's thy sting? Oh hell where's thy victory? this comes not upon me as it would have come upon Another,
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as it would have come upon a Reprobate, Is. 27. 7. Hath he smitten them, as hee smote those that smote them? the gall and vinegar is taken out of the cup; Christ had that when he hung upon the crosse for mee;
as it would have come upon a Reprobate, Is. 27. 7. Hath he smitten them, as he smote those that smote them? the Gall and vinegar is taken out of the cup; christ had that when he hung upon the cross for me;
Consider the dayes of old, thus I told you before David did, Psal. 119. 52. and the Psalmist, Psal. 77. sit downe and think how God hath dealt bitterly with thee,
Consider the days of old, thus I told you before David did, Psalm 119. 52. and the Psalmist, Psalm 77. fit down and think how God hath dealt bitterly with thee,
Let reason sleep, and set faith on work, I told you before, that in a day of trouble peace may bee brought to the spirit as a conclusion from reason. I cannot helpe it,
Let reason sleep, and Set faith on work, I told you before, that in a day of trouble peace may be brought to the Spirit as a conclusion from reason. I cannot help it,
I cannot alter this dispensation, why should it trouble me? &c. Let Tully or Cato work out their peace upon this account, let heathens (that know not faith's nature or objects) quiet themselves upon such considerations, Christian;
I cannot altar this Dispensation, why should it trouble me? etc. Let Tully or Cato work out their peace upon this account, let Heathens (that know not Faith's nature or objects) quiet themselves upon such considerations, Christian;
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The way of peace is in the Sanctuary; True Peace is some of the water of life, that must be drawn by the bucket of faith, out of the wells of salvation. I shall adde no more by way of direction:
The Way of peace is in the Sanctuary; True Peace is Some of the water of life, that must be drawn by the bucket of faith, out of the wells of salvation. I shall add no more by Way of direction:
But now lest Christians should think this of flight concernment, and that if they can get their spirits quiet, it is no matter what quiets them, Christian, know there is a great difference betwixt Peace and Peace, betwixt the world's Peace and Christ's Peace, betwixt adulterate and true borne Peace. I will not stand at large to set them together (though they would best appeare so) but in short saith Musculus; the worlds peace is, Fusa, instabilis, nudis verb is ad perditionem, a large peace (upon no good grounds) an instable peace (upon no good bottome) a meer verball Peace,
But now lest Christians should think this of flight concernment, and that if they can get their spirits quiet, it is no matter what quiets them, Christian, know there is a great difference betwixt Peace and Peace, betwixt the world's Peace and Christ's Peace, betwixt adulterate and true born Peace. I will not stand At large to Set them together (though they would best appear so) but in short Says Musculus; the world's peace is, Fusa, instabilis, nudis verb is ad perditionem, a large peace (upon no good grounds) an instable peace (upon no good bottom) a mere verbal Peace,
and that which will end in everlasting trouble. But on the contrary, consider by way of motive, that the Peace which I have been describing to you, which is laid up in Christ for the Saint,
and that which will end in everlasting trouble. But on the contrary, Consider by Way of motive, that the Peace which I have been describing to you, which is laid up in christ for the Saint,
1. A true Peace, the other is no Peace, a meere truce Peace, made with the spirit for a while, till some new breakings forth; a flattred shadowy Peace, a conceited imaginary Peace: Peace in a Picture, where is onely the resemblance, not the substance. This is a true Peace, Peace indeed to the soule.
1. A true Peace, the other is no Peace, a mere truce Peace, made with the Spirit for a while, till Some new breakings forth; a flattered shadowy Peace, a conceited imaginary Peace: Peace in a Picture, where is only the resemblance, not the substance. This is a true Peace, Peace indeed to the soul.
2. This Peace is a sweet Peace, a Rose without Prickles, a Potion without Gall, a sweetned Cup without any rubbings of Wormewood; Hezekiah complained, that in his Peace hee had great bitternesse.
2. This Peace is a sweet Peace, a Rose without Prickles, a Potion without Gall, a sweetened Cup without any rubbings of Wormwood; Hezekiah complained, that in his Peace he had great bitterness.
It is true (though in another sense) concerning all the world's Peace, and all morall Peace, but Prov. 10. 22. The blessing of the Lord makes rich, and addes no sorrow therewith:
It is true (though in Another sense) Concerning all the world's Peace, and all moral Peace, but Curae 10. 22. The blessing of the Lord makes rich, and adds no sorrow therewith:
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This is Peace with the Lord's blessing, the other is, but at the best, the Peace of a warme Sun; there will be no sorrow added with this Peace, with all other Peace sorrow will be added.
This is Peace with the Lord's blessing, the other is, but At the best, the Peace of a warm Sun; there will be no sorrow added with this Peace, with all other Peace sorrow will be added.
3. This Peace is a lasting Peace, all other Peace will fade and die. Nature in time may bee out of breath, of course, that it can sigh, and groane, and weep no more:
3. This Peace is a lasting Peace, all other Peace will fade and die. Nature in time may be out of breath, of course, that it can sighs, and groan, and weep no more:
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But let it get but breath againe, and that Peace will be disturbed. Reason may tame Passion a while, but let but Passion at any time get the upper hand in Reason's sleeping time, or let it but get any Reason of its side, and that Peace will be broken.
But let it get but breath again, and that Peace will be disturbed. Reason may tame Passion a while, but let but Passion At any time get the upper hand in Reason's sleeping time, or let it but get any Reason of its side, and that Peace will be broken.
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Expositio summi amoris quo Ecclesia prosequitur Sponsum, an suit ulla unquam Ecclesia quae tot ac tantos labores perferret, tantaque pericula susciperet ad consequendum dilectum suum? Haec igitur sunt pignora voluntat is meae quod fide difficultates omnes superavi. Tremell. ad locum.
Exposition summi amoris quo Ecclesia prosequitur Sponsum, an suit ulla unquam Ecclesia Quae tot ac tantos labores perferret, tantaque pericula susciperet ad consequendum dilectum suum? Haec igitur sunt pignora voluntat is meae quod fide difficultates omnes superavi. Tremell. ad locum.
Cujus nominis sit haec gens quae ascendit ex deserto? Institui videtur haec questio de grandioribus natu sororibus quae stupescent hoc novo & inaudito spectaculo. Bright. ad loc.
Cujus Nominis sit haec gens Quae ascendit ex Deserto? Institui videtur haec Question de grandioribus Natu sororibus Quae stupescent hoc novo & inaudito spectaculo. Bright. ad loc.
Si quaeratur an ex suis Naturalibus viribus anima aliquid afferat ad suam conversionē, vel renovationem, vel aliquam facultatē, vel actionē, quae vel partiatis causa, vel quocunque alio modo appelletur, vere respondetur quod habet se merè passivè. Chemni. in loc. de lib. Arbitr.
Si quaeratur nias ex suis Naturalibus viribus anima Aliquid afferat ad suam conversionē, vel renovationem, vel aliquam facultatē, vel actionē, Quae vel partiatis causa, vel quocunque Alio modo appelletur, vere respondetur quod habet se merè passivè. Chemni. in loc. de lib. Arbitr.
* Quae de gratia Dei praeveniente, & praeparente, & operante traduntur, hunc habent sensum, quod non nostrae partes priores sunt in conversione, sed quod Deus per afflatum divinum praeveniat, post hunc autem motum, voluntatis divinae factum, voluntas humana, non habet se mere passivè sed mota & adjuta, à spiritu sancto non repugnat sed assentitur. Ib
* Quae de Gratia Dei praeveniente, & praeparente, & operante traduntur, hunc habent sensum, quod non Nostrae parts priores sunt in conversion, sed quod Deus per afflatum Divinum praeveniat, post hunc autem motum, voluntatis Divinae factum, Voluntas Humana, non habet se mere passivè sed mota & adjuta, à spiritu sancto non repugnat sed assentitur. Ib
5. Spiritus Sāctus praevenit, move• & impellit voluntatem in conversione, non otiosam, sed attendeniem verbo. Chemnit. Vel per speculationem somniorum, vel per simulationem oration is illabi efficaciam. Spiritus Sancti. Vid. D. Featly. Dippers dipt.
5. Spiritus Sāctus praevenit, move• & impellit voluntatem in conversion, non otiosam, sed attendeniem verbo. Chemnit. Vel per speculationem somniorum, vel per simulationem oration is illabi efficaciam. Spiritus Sancti. Vid. D. Featly. Dippers dipped.
See the Booke set out from the Ministers of New-England of the Hereticks, &c. Post conversionem concurrit voluntas, non tamen quasi suis viribus adjuvet spirituales actiones. Semper addendum est non esse plenam libertatem, in sancto renato, sed virtutem in infirmitate perfici, Chemnit. Intelligant si filii Dei sint spiritu Dei se agi, ut quod agendum est agant, & cum egerint, illi, à quo aguntur gratias agant. Aguntur enim, ut agant, non at ipsi nihil agant. Aug.
See the Book Set out from the Ministers of New england of the Heretics, etc. Post conversionem concurrit Voluntas, non tamen quasi suis viribus adjuvet spirituales actiones. Semper addendum est non esse plenam libertatem, in sancto renato, sed virtutem in Infirmity perfici, Chemnit. Intelligent si Sons Dei sint spiritu Dei se agi, ut quod agendum est Agent, & cum egerint, illi, à quo aguntur gratias Agent. Aguntur enim, ut Agent, non At ipsi nihil Agent. Aug.
Per patris domum intelligo, quicquid corruptionis ex utero afferimus, aut quaecunque ex prava institutione nobis adhaerent quasi ad nos haereditario jure aut educatione transfusa. Rivet ad loc.
Per patris domum intelligo, quicquid corruptionis ex utero afferimus, Or quaecunque ex prava Institution nobis adhaerent quasi ad nos haereditario jure Or education transfusa. Rivet ad loc.
