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they that are joined in mutual Relations,, whose Countenance our Misery or Feliand depend one upon another, that which city hangs; then certainly, we are hapmakes all pleasant, is this, To please one py: If we please him, it matters not anotber. Now, certainly all the De- whom we displease ; for he alone hath abpendencies of Creatures one upon another, Tolute, uncontroled and universal Power are buc Shadows unto the absolute Depen over us, as our Saviour speaks, over both dance of Creatures upon the Creator, for Soul and Body. We may expect that in bim we live, and move, and bave our his good Pleasure towards us will not be Being : The Dependance of the Ray up- satisfied, but in communicating his Fulness on the Sun, of the Stream upon the Foun- and manifesting his Favour to us, especicain, is one of the greatest in Nature ; burally lince the Goodness of God is to ex. all Creatures have a more necessary Con undant, as to overflow even to the wicked nexion with this Fountain-being, both in World, and vent itself as out of Supertheir Being and Well-being: They are abundance, in a River of Goodness nothing but a Flux and Emanation of his throughout the whole Earth; how much Power and Pleasure, and, as the Pfalmift more will it run abundantly towards them expressech it, He bides bis Face, and whom he is well-pleased with: And there. they are troubled, be takes away tbeir fore the Pfalmift cries out, as being already Breath, and they die, and return to their full in the very Hope and Expectation of Duft: He sends fortb bis Spirit, and it
, that he would burst, if he had the tbey are created, and be rênews the Vent of Admiration and Praise. O bow Face of tbe Eartb, Psal. cxliv. 29. 30. great is bis Goodness, and bow excelYou may extend this to the Being and lent bis loving Kindness laid up for Well-being. the Happiness and Misery of them tbat fear bim! Psal. xxxi, 19. and Creatures ; our Souls which animate our xxxvi. 7. But on the other Hand, how Bodies are but his Breath which he incomparable is the Misery of them, who breathed into the Duft, and can retract it cannot please God; even though they did when he pleaseth: The Lifeof our Souls, both please themselves and all others for the Peace, and Tranquilfity, and Satis the present: To be at odds with him, in faction is another Breathing of his Spirit, whom alone they can fublift, and withand another Look of his Countenance, and out whose Favour is nothing but Wretchas he pleases to withdraw it, or interpose edness and Misery, O! that must be the between his face and us, so we live or worst and most cursed Estate imaginable: die, are blessed or miserable. Our Being To be in such a State, as do what they or Well-being hath a more indispen-can, they cannot please him, whom alone fible Dependance on him, than the 1. to please is ofonly Concernment,what can mage in the Glass hath upon the living be invented to chat ? Now, if you ask Face.
who they are that are such ? The Words If it be so then, certainly of all Things speak it plainly, in way of Inference from in the World, it concerns us nearest bow the former Doctrine, Therefore they tbat to please bim,and to be at Peace with him. are in the Fleso, cannot please God. If we be in good Terms with him, in Not, they in whom there is Fles; for whose Hand our Breath is, and whose there is Remnants of that in the most are all our Ways, Dan. v. 23. upon spiritual Man in this Life : We cannot al
attain here to angelick Purity, though it ners with the greater Force. He hath apshould be the Aid and Durcun very Chrutian. but ibey ibat are in tbe soines, Christ
the Meeting place with Flesh, or after the Fleso, imports the on both; and therefore hen bij Hands Predomination of that, and an universal his Hand on God, and Man to lay his Thraldom of Nature unto it, which in- Hand on Man, and bring both into a deed is the State of all Men that are but peaceable and amicable Conjunction. Now once born, till a second Birth come, by then, wboever are not in Jesus Chrift, the Spirit of Jesus Christ.
as is spoken, Ver. li certainly they canThe Ground of this may be taken from not please God, do what they can; be the foregoing Discourse, and it is chiefly cause God hath made Chrift the Center, twofold; one is, Because tbey are not in which he would have the good Pleasure in Jesus Cbrit, in wbom bis Soul is of Sinners meeting with his good Pleasure ;, well pleafed; another is, Because tbey and therefore, without Faith it is impof cannot fuit and frame their Carriage fible to please God, Heb. xi. 6. not to so bis Pleasure. Since all Mankind hath much for the Excellency of the Act itself, fallen under the Displeasure of the moft as for the well-pleasing Object of it, Cbrift. high God, by finning against him, in pre- The Love of the Father is terminate in ferring the Pleasure of the Flesh, and the him, his Justice is satisfied in him, his Pleasure of Satan, to the Pleasure of God, Love is well pleased with the Excellency there can be no Atoneinent found to of his Person; he finds in him an Object pacify him, no Sacrifice. to appease him, of Delight, which is no where else ; and no Ransom to satisfy his Justice, but that his Justice is well pleased with the Sufone perfect Offering for Sin, Jesus Cbrift, ficiency and Worthiness of his Ransom ; the Propitiation for the Șins of the elect and without this Compass, there is neiWorld." This the Father accepts, in the ther Satisfaction to the one, nor to the oName of Sinners; and in Testimony of ther: So then, whatsoever you are, how his Acceptance, he did two several Times, highsoever your Degree in the World, by a Voice from Heaven, declare, how sweet soever your Disposition, let. firft to a Multitude, Mattb. ii. 17. and your Natures, be never so good, your then to the beloved Disciples, Marih. Carriage never so smooth; yet certainly xvii. s. and both Times, with great Ma- there is nothing in all this, that can please jesty and Solemnity ( as did become him) God, either by an Object of Love, or a That this is bis well-beloved Son, in Price for. Justice. You are under chat e. wbom bis Soul is well pleased. It pleaf ternal Displeasure, which will fall on and ed God, to make the Stream of his Love crush you to Pieces.; Mountains will not to take another Channel after Man's Sin, be so heavy, as it will appear in that great and not to run immediately towards Day of his Wrath, Rev. vi. I say, you wretched Man ; but he curned the Current cannot come from under chat imminent of his Love another Way, to his own Weight of eternal Wrath, unless you be Son, whom he choosed for that End, to re-found in Jesus Chrift, that blested Place concile Man, and bring him unto Favour; of Immunity and Refuge, if you have not and his Love going about, by that Com- forsaken your selyes, and your own Napass, comes in the issue towards poor Sin. I cures, and denied your own Righteous.
ness as Dung, to be found in him, cloth- plealing God, is, when a Soul falls in Dif ed with his Righteousness and Satisfaction. pleafure at itself, and Abborency of his
wuuuvimeis ; therefore it is faid, If the Delight and Pleasure of you place The bumble and contrite Spirit I will do not. E Djelight and good Pleasure of the look unto
, and dwell with băm, and fuck Father, that is, upon his well-beloved Son, Sacrifices do please God; Isa. Ixvi. 2. certainly, the Pleasure and Good-will of Psal. lis 17. For the truth is, God ne. God hath not as yet fallen upon you, and ver begins to be pleasant and lovely to a met with you : Therefore, if you would Soul, till it begins to fall out of Love with please God, be pleased with Chrift; and itself, and grow lothsome in its owa Eyes. you cannot do him a greater Pleasure, Therefore you may conclude this of your than believe in bim, Joh. v. 23. that is, felves, That witb many of you Godis absolutely resign your selves unto him, for not well pleased, altbougb you be all Salvation and Sanctification.
baptized unto Cbrift, and do all eat of The other Ground is, such as are in that same spiritual Meat, and drink of tbe Flesh cannot frame tbeir Spirits, that fame spiritual Drink ; though you Affections and Ways, to God's good have all Church-privileges, yet wirb many Pleasure ; for their very Wisdom, the of you God is not well pleased, as i Cor. very Excellency that is in them, is En- x. 2, 3, 4, 5. not only because these mity 10 God, and cannot subject to his works of the Flesh that are directly opLaw; and therefore they cannot please polite to his known Will, such as Forhim. I am sure, you may easily reflect nication, Murmuring, Grudging at God's upon your felves, and find, not with much Dispensation, Cursing and Swearing, LySearch, but upon all these, as the Propheting, Drunkenness, Anger, Malice, Strife, Jer. ii. 34. speaks, that it is not the Study Variance, and such like, abound as much and Business you have undertaken, te among you as that old People ; but even please God; but the Bent and Main of these of you, that may be free from grofs your Aims and Endeavours is to please Opposition to his holy Will, your Nature your felves, or to pleafe Men. This hath the Seed of all that Enmity, and you makes mány Men's Pains, even in Religi- act Enmity in a more covered Way; you on, difpleasing to God; because they do are fo'well pleafed with your selves, your not indeed mind his. Pleasure, but their chief Study is to please Men : You have own or others Satisfaction: What they not given your felves' to this Study, to do, is but to conform to the Custom of conform your felves to the Pleasure of che Time, or Commandments of Men, God; therefore know your dreadful Cone or their own Humour; and all this must dition, you cannot please God, without needs be abominable to God. Truly, whose Favour and Pleasure you cannot tbar wbicb is in great Account among but be eternally displeased and tormented Men, is Abomination to God, as our in your selves. Certainly, though now Saviour speaks of the very Righteousness you please your selves, yet the Day shall and profesired Piety of the Pharisees, Luke come, that you shall be contrary to your xiv. 25. the more you please your felves felves, and all to you, as it is spoken as a and the World; the further your are from Punishment of the Jews, 1 Thes. ii. 15. pleasing God. The very Beginning of and there are some Earnet of it in this
Life: many wicked Persons are set contra- , If you love him, you cannot but fashion ry to themselves, and all to them; they are your selves so as he may be pleased. O like Esau, their Hand against all, and all how exact and observant is Love of that Mens Hands against them; yea, their own which may ingratiate itself in the Beloved's Consciences continually vexing them : Favour! It is the moft studious Thing to This is a Fruit of that fundamental Dir. please, and most afraid of displeasing. cord and Eomity between Men and God; Enocb had a large and honourable Testiand if you find it not now, you shall find mony, as ever was given to Man, ibar is hereafter.
be pleased God, Heb. xi. s. I beseecb But as for you that are in Jesus Chrift, you be ambitious of this after a holy Manwho, being displeased with your selves, ner ; labour to know his Will, and that have fled unto the Well-beloved, in whom for this End, that you may approve it, the Father is well pleased, to escape God's and prove it, that you may do that good Displeafure ; I say unto fuch, your Per. and acceptable Will of God: Let his fons God is well pleased with in Chrift, Pleature be your Rule, your Law, to and this shall make Way and Place for Ac. which all within you may conform it. ceptance to your weak and imperfect Per. self, Though you cannot attain an exact formances; this is the Ground of your Correspondence with his Pleasure, but la Peace and Acceptance; and you would many Things you will offend ; yet cer. cake it so, and it shall yield you much cainly this will be the resolved Study of Peace, when you cannot be pleased with your Hearts how to please bim ; and in your selves. But I would charge that up as far as you cannot please him, you will on you, that as you by believing are well be displeased with your felves : But then, I pleased with Christ, fo you would hence would advise you, in as far as you are forth Audy, to walk worthy of your Lord displeased with your selyes, for not pleaf into all Well-pleasing, being fruitful in ing God, be as much well pleased with every good Work, and increasing in tbe Chrift, the pleasing Sacrifice and Atone Knowledge of God, Col. i. 10. This ment ; and this shall please God as much is that, to which you are called, to such as your Obedience could do, or your Dif a Work as may please, him, to conform obedience can difplease him. T. him your felves even to his Pleasure and Will: łbe Praise and Glory.
Verse 9. But ye are not in the Flesh, but in the Spirit, if fo
be that the Spirit of God dwell in you. Now, if any Man have not the Spirit of Christ, he is none of his. A Pplication is the very Life of the Word, the Paftor, to his own Heart, it cannot
at least it is a necessary Condition, profit. Now indeed, the right Applicati for the living Operation of it: The Apo, on of the Word to Souls, is the difficult plication of the Word to the Hearts of wla Part of Preaching, and it is the lardo Hearers by Preaching, and the Applicati- eft Point of Hearing ; in which there 041 of your Hearts again to the Word by needs.boch much Affection and much Die Meditation, these two meeting together, rection, the one to be serious and earneft and striking_one upon another, will in it, the other to be wife and prudenti yield Fire. Paul speaks of a right di- : Without fuitable Affection, it will not viding of tbe Word of Trutb, 2 Tim. ii. pafs into the Sulltancorof the Soul to feed 15. nor that ordinary Way of curing it it, no more than the Stomach càn digest all in Parcels, and dismembring it, by Meat, that wants convenient Heat; and manifold Divisions, which judge makes without Diferation. Wisdom, to choofe it lose much of its Vertue, which con our own Portion, it will not yield .conlifts in Union, tho’ fome have Pleasure venient Food, but increase Humours and in it, and think it profitable ; yet I do not Supertatis diftemper our Spirits. fee that this was the apoftolick Way, That which I look at in these Words, is, that either they preached it themselves, or the Discretion and Prudence of this wife recommended it to others ; but rather, Steward in God's House, after he hath he means, the real Distribution of the represented the wretched and woful Food of Souls unto their various Conditi- Efate of them that arqin tbe Fles, how ons, as it is the Duty of a Steward to their Natures cannot Kat Enmity abe both faithful and wise in that, to give gainit God, how their End is Death wund every one their own Portion: And as.it Doftaudien, he subjoins inducedioma is the Paftor's Duty, thus to diftribute the suitable Encouragement to Believers, You Word of God unto you, so it is your are not in the Flesb, &c. Because there is Part to apply it home to your felves, no Man so sensible of that Corruption without which Application, the former that dwells within, as be that is in part reDivision of the Word aright, will not newed; as Pain to a healthful Body is feed your Souls : If every Man act not moft fenfible, and as the Abundance of