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breathe most lively in the Use of external Majesty, painting will not deceive Him, Ordinances, all their Days; and this is His very Nature is contrary to Hypocrinot the Spirit which was at that Hour in ly. and Dillimulation ; and what it is but which Christ 'spoke, the Hour is come Dillimulation, when you present your and now is, Ver: 23. in wbich the true felves to religious Exercises as His People
, Worship of God that not be in the ex. but within are nothing like it, nothing 4. *ternal Jewisb. Ceremonies, and Rites, waking, nothing present ? 0 .conlider,
void of all Life and inward Sense of Piety ; | my Beloved, what a One you have to do but the true Worship of God Ihall be made with! It is not Men, but the Father of up of a Soul and Body, of Spirit and Spirits, who will not be pleased with what
Truth, of the external appointed Ordi- pleases Men, of your own Flesh, but mul nances according to the Word of Truth, have a Spirit to serve Him. Alas what
and the Spirit of Truth; and of the Spirit are we doing with fuch empty Names .and inward Soul-affection, and Sincerity, and Shews in Religion ? Bulied in the which shall quicken and actuate that ex: Outside of Worthip only, as if we had ternal Performance: There were no fuch none to do with but Men who have Eyes Worshippers then as had no Use of Ordi- of Fleih ; all that we do in this kind is loft nances, Christ was not such, His Disciples Labour, and will never be reckoned up in were not such, therefore it is a new Golche Account of true Worship : I am sure pel, which if an Angel Mould bring from you know and may reflect upon your Heaven ye ought not to receive it. selves, that you make Religion but a Mat
As it is certain then, that both Soul and ter of outward Fashion, and external CulBody must be imployed in this Business, com, you have never almost taken it im so it is sure that the Soul and Spirit must Heart in earnest; you may frequent the be the firft Mover, and chiefest Agent in Ordinances, you may have a Form of it, because it is a spiritual .Business, and Godliness, consisting in some outward Perhath Relation to the Fountain-spirit, which formances and Privileges, and O! How hath the most perfect Oppolition to all void and destitute of all Spirit and Life, false Appearances, and external Shews; and Power ? Not to speak of the Remove that Part of Man that cometh nearest God, al of Affection, and the imploying of the mult draw nearest in worshipping. God, Marrow of your Soul upon bafe Lufts, and if that be removed far away, there is and Creatures, or che scattering of your no reall Communion with God; Man Defires abroad amongst them, for that is judges according to the outward Appear too palpable ; but even your very Thoughts ance, and can reach. no further than the and Minds are removed from this Bulioutward Man, but God is an all-searching ness, you have nothing present but an Eat. Spirit who cryeth 'the Heart and Reins, or Eye, and your Minds is about other and therefore He will pass another Judg. Business, your Desires, your Fears, your ment upon your Worship, than Men can Joys, and Delights, your Affections never do, because He observes all the secret did run in the Channel of religious Exer Wanderings and Escapes of the Heart out cises ; all your Passion is vented in other
of His Sight. He misses the Soul when you Things : But here you are blockish and present attentive Ears, or eloquent stupid, without any sensible Apprehension Tongues; there is no dallying with His of God, His Mercy, or Juftice, or Wrath,
or of your own Mifery and Want. You selves with some outward Exercises of Re forrow in other Things, but none here, ligion, Cuftom undoes us all, and it was none for Sin ; you joy for other Things, never more undoing than when Indignation but none here, you cannot rejoice at the and Wrath is pursuing it. Oh! that you
Gospel. Prayer is a Burden not a De would ponder what you lose by it, both : light, if your Spirits were chiefly imploy the Sweetness and Advantage of Godliness, I ed in religious Duties, Religion would be beside the Dishonour of God. You take a
almoft your Element, your Pleasure and formal, negligent and secure Way,' as the Recreation, but now it is wearifome to the moft eafy Way, and the most plealing to Fleln, because the Spirit taketh not the your Flesh, and I am perswaded you find chief Weight upon it. Oh! be not deceive it the most difficult Way, because you ed, God is not mocked, you do but mock want all the pleasant and sweet Refreshyour felves with external Shows, while ments and Soul Delights you might have you are satisfied with them. I beseech you in God, by a serious and diligent minding of look inwardly, and be not satisfied with the Religion. The Pleasure and Sweetness of outward Appearance, but ask at thy Soul, God tasted and found, will make Diligence where it is ? and how it is ? Retire within, and Pains more easy, than Slothfulness. and bring up thy Spirit to this Work; I can be to the Slothful; this oyles the am sure you may observe that any Thing Wheels, and makes them drive swiftly; goes more smoothly and sweetly with you, Formality makes them drive heavily. Thus than the Worship of God, because your you live always in a complaining Humour, Mind is more upon any Thing else. I fear sigbing, and going backward, because you the moft Part of us who endeavour, in have some ftirring Principle of Conscience fome Measure, to seek God, have wo within, which bears witness against you, much Drofs of outward Formality, and and your formal Sluggith Difpofition on the much Scum of filthy Hypocrisy and Guile. Other Hand, refuses to awake and work; 0! pray, that the present Furnace may you are perplexed and tormented between purge away this Scum. It is the great these two, when thy Spirit and Affections Ground of God's prefent Controversy goes one way, and thy Body another; when with Scotland ; but, alas, the Bellows are thy Conscience drives on the Spirit, and like to burn, and we not to be purged, our thy Affeions draws back, it must needs be Scum goes not out from us, we satisfieour 'an unpleasant- Bufness.
Deut. vi. 4. Hear, O Israel, the Lord our God is one Lord, . 1 Joh. v. 7. There are Three that bear Record in Heaven, the Father,
ibe Word, and the Holy Ghost, and these Three are one.
Reat is the Mystery of Godliness, from the wife Men of the World, I Cor.
Codliness is a Bundle of excellent Myfte. Nature, the diftinct Knowledge whereof is rics, of Things hid from the World, yea, inot given to Saints in this Eftate of Dif
tance and Absence from the Lord. There mof plain Fruchs, which are beyond all is ahnost noching in Divinity, but it is a Coatroverfy, are the most necessary, and Mystery in itself, how common foerer it most profitable for our eternal Salvation ; be in the Apprehensions of Men : For is is but if there be any secret Myftery in the Men's overlie, and common and Mender Scriptures, which the Lord hath only Apprehensions of them, which makes them pointed out more obscurely to us, reservLook fo commonly upon them : There is a ing the diftinét and clear under ftanding Depth in thein, but you will not know it, of it to himself, Deut. xxix. 26. that is all you search it, and found it, and the more the Apple which our accurfed Natures will you found, you Tall find it the more pro- long for, and catch after, though there bę Found : But there are some Mysteries never fo much Choice of excellent faving Imall, and some great, there is a Difference Fruit in the Paradise of the Scriptures bes. among them, all are not of one Scaure, fides. If the Ark be covered to keep Men of one Measure : The Mystery of Christ's from looking into it, that
doth rather proIncarnation, and Death, and Resurrection, voke the curious Spirit of Man to pry into is one of the great Mysteries of Religion, it, i Sam. v. 19. If the Lord Thew his God manifefted in tbe Flejo; yet I con wonderful Glory in the Mount, and charge ceive there is a greater Myfery than it, his People not to come near, left the glo and of all Mysteries in Nazure or Divini- rious Presence of God kill them, he must w I know none to this, the Holy Trini- put Raills about it, to keep them back; wy, and it must needs be greatest of all, and or else they will be meddling ; fuch is the without Concoversy greateft, because it unbridled Licence of our Minds, and the is the Beginning and End of all, fomes & perverse Dispositions of our Natures, that finis omnium ; all. Mysteries have their where God familialy invites
Us to Rise here, and all of them return hither. come, what 'he earnestly preffech us to This is furtheft removed from the Under- fearch and know, that we defpife as trivial fandings of Men, what God himself is, and common : And what he compalleth a for himself is infinitely above any Manifefbout with a Divine Darkness of inaccessible tation of himself : God is greater than Light, and hach removed far from the Api God manifested in the Flech, though in prebenfions of all Living, that we will that respect he be too great for us to con- needs fearch into, and wander into thote ceive. There is a natural Delire in all forbidden Compactes, with daring Bold Men to know, and, if any Thing be le-, nefs. I conceive, this holy and profound eret and wonderful, the Desire is more in- Mystery, is one of those Secreiš which Aamed after the Knowledge of-it, the very belongs to God to know; for who knowo: Difficulty or Impossibility of attaining it, etb the Father but the Son, or the Son but instead of reftraining the Curiosity of the Fatber, or wbo knowerb ibe Mind of Man's Spirit, doth father incense it. Ni- God but the Spirit? Yet the foolish Minds #mur invetitum is the Fruity, the fad of Men will not be satisfied with the beFruit' we plucked and eat from the Tree lieving Ignorance of fuch a Myftery, but of Knowledge of Good, and Evil. If the will needs enquire into thofe Depths, that Lord reveal any Thing plainly in his they may find Satisfaction for their Rea Word to Men, that is defrired and fet at Son. But as it happeneth, wich Mea who aqught; because it is, plais, whereas the I will boldly face upon the Sun, theis. Eyes
are dazled and darkned wität its Brighness ; , one, and yet there are three in this one, or those that enter into a Labyrinthi, which the Father, Son, and Holy Ghost. This they can find no way to come out, but the I fay you must believe, becaufe the Wisdom further they go into it, the more perplex of God faith it, though you know not how ed it is, and the more intricate; even so, iç is, or how it can bo, though it seem a it befalls many unsober and presumptuous Contradiction in Reafon, a Trinity in UniSpirits, who, not being fatisfied with the y, yet you muft lead your Reason captive fimple Truth of God, clearly afferting to the Obedience of Panth, and filence it that chis is, endeavour to examine it ac. With this one Answer, Tbi Lord baih said cording to Reason, and to solve all the Ob it. If thou go on to difpute and to enquire, jections of carnal Wit and Reafon, (which how can these things be? Thou art escapis often Enmity to God) not by the Silence ed from under the Power of Faith, and of the Scriptures, but by Answers framed art filed unto the Tents of humahe Wisdom, according to the several Capacities of Men; where thou mayest learn Atbeisti, but do I say, all sois is but daring to behold the Religion ; For the World torough w infinite Glory of God with Eyes of Flesh, dom know not God, Cor. i. And certainwhich makes them darkned in Mind, and ly, whoever he be that will not quiet his vánishing in their Expressions, while they Conscience, upon the bare Word of Truth seek to behold this inaccessible Light ;while in this particular, but will call in for the they enter into an endless Labyrinth of Dif. Help of Reafon and Disputation, how to ficukies, out of which the Thread of Rca understand and maintain it, I think he shall fon and Difputation can never éxtricate be further from the truie Knowledge of them or lead them forth. But the Lord God, and Satisfaction of Miud than be. has shewed us a more excellent Way, fore. There is no way here, but to flee though it may be defpicable to Men. Man into Paul's Sanctuary, who art thou, O did fall from Blessedness, by this curious Man that disputes ? Whenever thou and wretched Aim at fome higher Happi- thinks within thy felf, how may this be, dess, and more Wisdom. The Lord hath how can One be Three, and Three One, chosen another way to raise him up again then withal let this of Paul sound in thiñe by Faith, rather than knowledge, by be- Ears, Who art tbou, O Man, wo dif Heving rather than disputing : Therefore putes? Think that thou art Man, think the great Command of the Gospel is this, that he is God. Believing Ignorance is to receive with a ready and willing Mind, much better, than rash and prefumptuous whatsoever the Lord faith to us, whatso Knowledge. Ask not a Reafon of these ever it may appear to Sense and Reason ; | Things, but rather adore and tremble at the to dispute no more, to search no more in. Myftery and Majesty of them. Chrifti to the Secret of Divine Mysteries, as if by anity is Foolishness to the World upon this searching we could find them out unto Per Account, because 'tis an implicite Faith fe&tion, but to believe what is spoken, till(so to speak) given to God; but there is no the Day break, and the Shadows flee Fear of being deceived, though be lead away, and the Darkness of Ignorance be the blind by a Way tbou know not, yec wholly difpelled, by the rising of the Sun he cannot lead the wrong. This holy of fighteousness. We are called then to 1 Simplicity in believing every Word of Percive uias Trutii, iar God is one, truly | God, and crufting without more crying by
Disputation, is the very Character of Chri- | ?. This is my well-beloved son, bear re Atianity, and it would be found only true bim; here's the Father's Testimony of the Wisdom ; for if any will become wise, he Son when he was baptized, which was must be a Fool in Mens Account ; that he given very folemnly in a great Congregamay be wise, he must quit his Reason to cion of People, and divinely, with great learn true Religion, which indeed is a more Glory and Majefty from Heaven; as if excellent and Divine Reason ; neither is it the Heavens had opened upon him, and contrary to it, though it be high above it. the inaccessible Light of God had shined
In this place of Moses, you have the down on him, which was confirnted in the Unity of God allerted, the Lord thy God Transfiguration, Mat. xvii. s. where the is one Lord; and that is indeed engraven Lord gave a glorious Evidence, to the on the very Hearts of Men by. Nature, Aftonishment of the Three Disciples, how that God is one: For all may know, that the he did account of him, how all Saints and common Notion and Apprehension of God, Angels must serve him ; Him barb- God is, That he is a most perfect Being, ebeibe Father sealed, faith Joly. Indeed, Original of all Things, moft Wise, most the Stamp of Divinity, of the Divine Powerful, and Infinite in all Perfections. Image, in such an excellent Manner upon Now common Realon may tell any Man, the Man Christ, was a Seal set on by God
that there can be but one Thing moft Per. the Father, lignifying and confirming his feet and Excellent, there can be but one Approbation of his well-beloved Son, and Infinite, one Almighty, one Beginning and of the Work be was going about. Then End of all, one first Mover, one-firft the Son himself did give ample Teftimony Cause, of whom are all Things, and who of this, this was the Subject of his preachis of none.
ing to the World, I am tbe Ligbrand Again, in this place of Fobn, ye have a Life of Men, be tbat believeth on me Testimony of the bleffed Trinity of Per-Jall be saved ; and therefore he may be fons, Father, Son, and Holy Ghost, in called tbe Word of God, and the Wif that holy Unity of Ellence; the great dom of God, Joh. i. 1. Pro, viji. Because Point which Jobr hath in Hand, is this he hath rerealed unto us the blessed My. Fundamental of our Salvation, that Jesus ftery of Wisdom concerning our Salvati Chrift, is the son of God, and Saviour of on. He is the very Expression and Chathe World, in whom all our Confidence racter of the Father's Person and Glory, should be placed, and upon whom we Heb. i. in his own Person, and he hath Should lean the weight of our Souls; and revealed and expressed his Father's Mind, this he proves by a two-fold Testimony, and his own Office fo fully to the World, one out of Heaven, another in the Earth: that there should be no more doubt of it. There are Three bearing Witness to this Out of the Mouch of these Two Witnesses Truth in Heaven, the Fatber, the Word, this Word might be eftablished : But, for (that is, Jesus Chrift, the eternal Son of Superabundance, behold 2 Third, the God, whom this Apoftle calls the Word Holy Ghost witnessing at his Baptism, in of God, or Wifdom of God, Jo.i. 1.) and his Refurrection, after his Ascenson, the tbe Holy Gboff. The Father witnessed to Holy Ghoft. fignifieth his. Presence and this Truth in an audible Voice out of Hea-Consent to that Work, in the Similitude hen, when Cbrift was baptized, Mar, jü, 'of a Dove, the Holy Ghoft teftifieth.is