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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86270	Repentance and conversion, the fabrick of salvation: or The saints joy in heaven, for the sinners sorrow upon Earth. Being the last sermons preached by that reverend and learned John Hewyt, D.D. Late minister of St. Gregories by St. Pauls. With other of his sermons preached there. Dedicated to all his pious auditors, especially those of the said parish. Also an advertisement concerning some sermons lately printed, and presented to be the doctors, but are disavowed by Geo. Wild. Jo. Barwick.	Hewit, John, 1614-1658.; Wilde, George, 1610-1665.; Barwick, John, 1612-1664.	1658 (1658)	Wing H1637; Thomason E1776_1; ESTC R209722	86,537	249

will be grains of allowance to thee without question therefore be converted and turn from the broad way of sin and death to the narrow path of life and eternal glory for such a soul will be acceptable unto the Lord the blessed Quire of Angels will rejoyce at the conversion of such a sinner For according to my Text joy shall be in Heaven over one sinner that repententh more then over ninety and nine just persons that need no repentance So much for this time Repentance Conversion THE Fabrick of Salvation In the Gospel according to St. Luke Chap. 15. vers 7. it is thus written I say unto you that likewise joy shall be in heaven over one sinner that repenteth more then over ninety and nine just persons that need no repentance WE have already discoursed upon these words SERM. II. and demonstrated unto you both by Scripture and other authority the necessity and excellency of Repentance We have largely discoursed of the nature of repentance and defined it unto you Now not to detain you with any farther repetition we shall immediately fall upon the second observation that we raised from the words of the Text and that was this viz. How to become true poenitents And really beloved hic labor hoc opus est or at least should be this should be the white at which every true Christian should level his thoughts This ought to be the Asylum unto which every godly man should have recourse when he is prosecuted and persecuted both by sin and Satan This should be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sum of every mans actions and the chiefest and first of his intentions the cream and top of his holy ambition But where shall we traffick for true penitent souls what climate affords them all Nations are more or less given to some hainous crime To be sober among the Germans setled among the French chaste among the Italians and loyal among the English is rare and worthy admiration you need not make any strict inquisition after impiety there is enough daily presented upon the stage of the world there is too too much God knows Truth the pure innocent undefiled Truth like the Dove of Noah flies about and scarce gets any room for her footing she is mounted to heaven with Astraea but if you desire to finde out a whorish Achan a covetous Ahab a hard-hearted Pharaoh a Nebuchadonozor quaffing in the bowls of the Sanctuary a sacrilegious fellow buying Bishops Lands you may meet with him in every corner Scatent plateae hujusmodi viris nequam for truth is expelled nunc dierum To be true and loyal marcheth in the rank of impossibilities as the world is now but let us operum dare labour tooth and nail as we say proverbially to avoid the accursed punishment of impenitent persons seek after the remission of sins by the bloody death and passion of our Saviour and lay hold with the hand of faith on all Gospel-promises applicable to a conscience-wounded sinner that so after we have lived a life of grace here in this vale of misery we may enjoy a life of glory in perpetuum hereafter Now the main point intended in this discourse is to discover unto you some wayes or means how to apprehend when you are truly penitent that I shall demonstrate unto you 1. Negatively and 2. Affirmatively 1. Negatively and here I will declare unto you beloved auspiciis Divinis by the help of the Deity what it is not viz. being true penitents and that in 5. particulars 5 Discoveries of true penitency which shall be as so many brands on their foreheads to inform the world of their impenitency 1. He is no true penitent that is not so perplexed as to be gnawen at the very heart by that viper Sorrow for his many enormous offences and sensible of the need that he stands in of Gods mercy an Ocean of mercy nay unless he think the burthen of his sin so ponderous and weighty so filthy and impure as to require every drop of the blood of our Saviour to satisfie for them King David if it be not a crime to allow him his Title having implunged himself into a gulf and multitude of sins begs a multitude of mercies as it appears in the 51. Psal vers the 1. Have mercy upon me O God according to thy loving kindness according to the multitude of thy tender mercies blot out my transgressions We stand in need of a Sea of mercies for the innumerable number of our hainous crimes that we are guilty of Now he that is so hardned with the yoke of sin that he is become brawny and insensible of the weight and hainousness of it this man hath no penitent frame of spirit and we may safely say without any prejudice to our charity or incurring the evil of censure that such a man is no true penitent 2. They are not become true penitents no nor in the way to repentance that are so far from being grieved at sin as to make no bones of great sins nay to dally and toy with sin and impiety but 't is bad handling such edged tools for the sword of Gods indignation will soon cut them off swearing with such persons is but a grace and lustre to their speech a splendor but I fear such a one as will light them to hell lying but wit's craft or policy drunkenness jovialness or good fellowship whoring a trick of youth covetousness thriftiness thus do they baptize vice by the name of vertue see how bestial fowl and deformed a thing vice is that it dare not appear in its own native deformity and hue but it must borrow the Mask of vertue they think that they can shift well enough without mercy and imagine that three words at the last gasp is sufficient to save their soul but I pray God they may not share with that Gentleman in fortune that was very debauched and had streamed out his youth in wine and venery who being desired by his Confessor to acknowledge his misdemeanors towards God and man and to beseech God to vouchsafe him pardon of his sins put him off with a pish Three words at last are of sufficient power to save my soul meaning Miserere mei Deus but it hapned that this Gentleman not long after as he was riding over a bridge his horse slipt and down fell horse and man into the river and in falling instead of Miserere mei Deus he was heard to say Capiat omnia Daemon The devil take both horse and man sad words to be the vehiculo animae suae to waft his soul over into the other world a sweet Epilogue to the Tragedy of his life His Catastrophe was as damnable as his whole life abominable and odious This will be a caveat to all serious and solid Christians to avoid procrastination in repentance and endeavour after it with all possible speed 3. They are not true penitens that are meerly earal verbal and worded

might'st make the Nations thy subjects and that I might weaken the reins of their Kings I will break the gates of brass and bruise the bolts of iron and give thee the hidden treasures But when he speaks of the Messias We have seen him grow up as a tender plant and as a root out of a dry ground he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with griefs and we hid as it were our faces from him he was despised and we esteemed him not And after he shewes why he was come into this sad and abject form because he hath born our griefs and carried our sorrows he was wounded for our transgressions he was bruised for our iniquities Isai 53.4 5. The price which hath purchased our peace was put upon him and by his murtherings we were healed As Daniel more openly declares that he should come to put an end to disloyalty to purge iniquity Dan. 9.24 and to bring justice into the world This is that which was so clearly represented to them by the ceremony of the sacrifices where such things were offered that could not have an entire and proper vertue for the washing of the soul but did onely look after and search their perfection in the full and entire satisfaction which Jesus Christ hath rendered to the justice of God his Father by the sacrifice of the Cross And thus the faithful instructed by all these means have ever testified that the attendance of their souls hath carried it self higher then the outside of signes and of the transient benefit of these temporal promises For Job declares it not only here in formal termes but likewise as the Apostle shewes in the Epistle to the Hebr. Chap. 11.9 10. The Patriarchs have dwelt as strangers in the Land of Promise as if it had not belonged to them dwelling under Tents and possessing nothing there but their sepulchres to let us see that it was not properly that earth which being dead they could not enjoy that was given for a reward of their faith but that they looked for a City which had a foundation whereof God himself was the Architect and builder even that God that had alwaies been their buckler and was also for ever and after death it self their abundant reward A reward which Jacob waited for during all the course of his life and touching it as with his finger at the point of death He cried out Lord I have waited for thy salvation Gen. 49.18 A reward for which the Prophet David rejoyced Psal 17.15 I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness which goes beyond this life as himself testifies when he assures that the death of the children of God is precious in his sight Psal 116.15 and hath made this holy and heavenly light so resplendent and sparkling that even Balaam though a wicked Prophet stranger to the Covenant and enemy of Gods people seeing afar off this Star of Jacob and this King that should render him blessed cryes out Numb 23.10 Let me dye the death of the righteous and let my last end be like his which without doubt he could never have desired if he had not had hope of good after death and if death as a Pagan saith had made an end of all things and of it self too The faith then that we profess the profession of the hope whereto we stick is no new thing It is the faith of the fathers which beholds with knowledge and receives with assurance the grace that is given to the merit of the Lord Jesus and the eternal benefits of the glory which is to come Let the Papists no more alleadge the Fathers to us Job and the Patriarchs are more ancient then all the Fathers that they can alleadge let them no more produce their enfumed titles nor the walls of their Churches which time hath covered with Ivy and Moss these are but feeble arguments to combat with a faith which hath been from the beginning and from the first ages alwaies the same until this present we care not if our walls be new so that our doctrine be ancient little doth it concern us what the school-men ergat in their schools the very Horse-coursers of heavenly truth which they have pulled out of her throne to make her a slave to temporal commodities and accommodate her to the profit of a dishonest gain only to this end that we may appear merchants upon the steps of these ancient Patriarchs who have had testimony to have pleased God and who following the faith of Job of Abraham Isaac and Jacob we may also have place with them in the Kingdom of Heaven Only my brethren let us have a care of this that the faith of the Ancients which amidst the shadows of the Law and the dusky obscurities of these gross rudiments hath been so lively so firm and so constant pronounce not a condemnation against our infidelity of us I say on whom the later times are fallen to whom the saving grace hath clearly appeared to whom the veil being taken off without shadow or aenigma the mystery of the redemption is in express terms represented the wonders of the resurrection manifested and the unspeakable joy of the glory to come discovered Those that saw these things but obscurely and afar off have been nevertheless so far toucht and ravisht with so much force by the excellency of them that they have contemned their country their pleasures the world and their own lives to follow them And we in the midst of the light of so great a knowledge to keep our selves to the least of these perishable goods are but too ready to forsake those excellencies And where are those at this day in this clear light of the Gospel that like Abraham would suffer to see themselves exiled from their dear Country or severed from their friends and their parentage and go they know not whither to follow the vocation of God Heb. 11.8 Where are they that like Moses reject the greatness of the world refuse to be called the son of the daughter of Pharaoh chusing rather to be afflicted with the people of God then for a time to enjoy the delights of sin esteeming the opprobry of Christ greater riches then the treasures that were in Egypt Or those who with David love rather to have one favourable regard from the face of God then the favour of Kings and the abundance of the goods of this world and to be a simple porter in the House of God then to dwell with honour in the tabernacles of the wicked Or else those who with Job after the loss of their goods the desolation of their families and in the very arms of death are ready to glorifie God and esteem themselves blest to possesse his grace and wait for the certainty of his glory Where shall we

sting O grave where is thy victory The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ Though these things buz about his ears like bees provoked or irritated yet they have lost their sting If the old serpent bruise his heel yet his head is broken if the Devil give us a false alarm by persecutions yet we are souldiers fighting under Christs Banner listed and registred into the Book of Life at our Baptism he hath bought and redeemed us by his most precious blood and no one can ravish us from him What soul can be so sordid as to fear the arm of flesh when he is guarded by the spirit of Christ that doth not only intercede for sinners but of sinners makes them become just That is not only Advocate of a bad cause but also renders it good That doth both pray and pay for us so that his pardoning of us is not onely a work of his mercy but also an effect of his justice Besides these obligations we have an infinite number of incitations to the love of Christ if we will but recollect our selves and seriously consider how often he hath delivered us from imminent danger caused inexpected overtures of evil intended to us that we might avoid them for according to the old Proverb Praemoniti praemuniti forewarned forearmed and afflicted us here that he might save us hereafter Now 't was the wish of that famous pillar of the Latin Church St. Augustin Hic ure hic tunde hic seca modo in aeternum parcas Cut saw burn my body here so thou savest my soul hereafter Now for shame let it not be said that God hath showred down his blessings on the sand Let us not be so bestial as to drink of the stream and ne'er think of the fountain without elevating our thoughts unto God the source of all benedictions But when we say God doth good unto us to the end that we may love him not that he stands in need of our Love but he will have us love him in regard that we cannot be saved if we hate him Nay farther that we love him proceeds from him as a gift for 't is he that kindles in us his love He doth not only bestow and confer his bona upon us but he gives us a hand to receive them grace to use them and vertue to glorifie for them so that Deus primo dat quod jubet and then jubet quod vult first he gives what he commands viz. Love Love is the gift of God and then he commands what is most agreable to his will and pleasure This first degree or step of Love though it be holy and useful yet 't is but principium amoris divini 't is but the prologue to the Love of God for he that loves God only for profit is like an infant or child that prays only for his break-fast and to speak properly such persons love not God but themselves Such love is but mercenary and injurious to God a palpable affront put upon the Deity Therefore he must know that hath gained this first degree he must proceed for non progredi est regredi to be at a stand is to be retrograde he must therefore I say ascend the second step The second degree of our Love toward God is to Love him 2 Degree not only for our profit but also for himself i. e. laying aside all consideration of his benefits that he is daily pleased to confer on us and though we expected no profit from him yet to love him supra omnia Holy David spake of this Love in the 69 Psalm Let all those that love thee rejoyce in thy name He counsels us to love God for his name because he is the supream Wise in his counsel just in his actions true in his promises whose habitation is in glory inaccessible enjoying a Soveraign perfection God whose life was without beginning and his duration without end his eternity without alteration his greatness without measure and his power irresistible That created the World by his Word governs it by his vertue and will reduce it to a Chaos of ruine when it is his pleasure Who in one sole vertue and perfection which is his Essence encompasseth all other vertues that are infused into all other creatures All other vertues do concentre in this punctum and the more they deviate from him the more eccentrique they are God therefore is to be loved for these preceding considerations more then for the good that he is pleased to confer upon us Our Saviour instructeth us the same in that most absolute pattern that he himself hath set before us in which he commands to beg the sanctification of his Holy Name and the advancement of his Kingdom before we put up a petition for our daily bread We naturally are enamoured with beauty now Light is the first of beauties without which there is no distinction between beauty and deformity God therefore being the primum lumen it follows necessarily that he be also the prime beauty He is the Father of Lights Pater Luminum saith St. James and holy David the Psalmist in the 36 Psalm 9. For with thee is the Fountain of Life in thy light shall we see light Wherefore in laying his hand to the stately Fabrick of the World when he reduced the Chaos of confusion into a beautiful and harmonious order he began first with the light as that by which his nature is best represented He is the Sun of Righteousness a Sun that never comes to the West never sets nor casts a shadow all things are naked unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things are bare-neckt unto him 't is in the Original being a metaphor taken from the mode in the Eastern Countreys where they go bare-neckt such a Sun as doth not only clarifie the sight but gives it also And judge you what a splendid sight-offending lustre this is that the Seraphims assisting at his Throne cover their faces with their wings as Isaiah saith 6 Chap. 2 vers not being able to endure so glorious a splendor And if at the coming and appearance of the humanity of Christ the Sun shall be benegroed in darkness as a petty light at the coming of a greater how if you cast an eye upon the life of God! The life of God ours is but a shadow if compared to it nay a nihil for our life is a flux or succession of parts But God possesseth and hath full and entire fruition of his eadem instanti and all together And his only begotten Son was willing to lay down his life for the redemption of us miserable and wretched sinners That Son that Isaiah calls Chap. the 9. Father of eternity was content to assume this frail flesh of ours He became Son of Man that we might become the sons of God He was born in a stable that we might

movings of the body trembling and uncertain what can be said but that his body is so miserably agitated that his soul must be in great disorder And in this condition it is as uncapable to produce a good action as to take good counsel but from thence as from an infernal jakes do issue the most infamous vices and execrable actions that can be committed by men And as in an army after a terrour taken the battalions break their rankes in disorder all flye all run and nothing seen but blood and slaughter so it is when fear possesses the soul she troubles her self all vertues abandon her and the vices make a horrible wast and spoil From hence sprung up superstition and so many execrable sacrifices the very report whereof breeds horrour Cruelty claims her for her mother perfidiousness treason and dissembling owe her their original She hath hatcht tyranny and ill counsels and it is none but she that breaking the sacred bonds of nature is capable to animate fathers and mothers against their proper blood and their own bowels In a word 't is impossible to love the thing which we fear Behold then this monster which these Doctors nourish in these poor souls which God by so many promises of his love and assistance chases and banishes from the hearts of his children Fear not little flock for it is your fathers pleasure to give you a Kingdom Luk. 12.32 Nay but say they To day I am well assured but who can continue me this assurance till to morrow and afterwards He that perseveres to the end shall be saved Matth. 24.13 And what is there more changeable and inconstant then man So many assaults that Satan gives us so many dangers that beset us so many infirmities that are in us so many examples of Apostates that make shipwrack of their faith do they not give us cause enough to doubt Yes verily and to despair absolutely if we look no farther then to our selves But the power of God is perfected in our weakness 2 Cor. 12.19 If we be weak he is strong if we be changelings he 's immutable I have loved thee with an everlasting love and have therefore extended my loving kindness to thee Jerem. 31.3 Those whom he hath loved he hath loved to the end and the gifts and calling of God are without repentance Rom. 11.29 His foundation continues firm 2 Tim. 2.19 He knows who are his and none shall ravish them out of his hands and it is impossibile that his elect should be seduced Matth. 24.24 but those whom he hath foreknown he hath predestinated called justified and glorified Rom. 8.29 This chain of his love is altogether inviolable and therefore rest thy self upon his favourable power and upon his unchangeable goodness saying with David Psal 138. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Surely goodness and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever This assurance is the true humility which beats down the pride of man that he may glorifie God pride and presumption are to be feared when we go about to rely upon our selves when we sacrifice to our own nets and exalt the merit of our vertues but let not that man fear to glorifie himself that seeks his glory in the shame of the cross of Christ that strips himself of all other ornaments to put on Christ that celebrates not his own justice but the compassions of God I do not glorifie my self because I am just said St. Ambrose but because I am redeemed I will not glorifie my self at all because I am without sin but because I have obtained pardon of my sins I will not glorifie my self that I have profited any but because Christ is Advocate for me towards the Father 1 Joh. 1.2 that he hath shed his blood for my sake and for me hath tasted of death this is not arrogance but faith To preach and to publish that which thou hast received is not pride but devotion said St. Augustine And for conclusion it is least to be feared that this doctrine should make men negligent or be as a pillow under their elbowes to make their souls sleepy in the neglect of the means of salvation St. Paul draws a quite contrary consequence when he saith Philip. 2.12 13. Work out your salvation with fear and trembling and adds this for a reason for it is God that works in you both the will and the performance according to his good pleasure Will you say then that this belief makes men sleepy and choakes in their consciences both the duties of prayer and the exercises of charity contrarywise there is not a sharper spur to this acknowledgment then the knowledge of the Love of God and the assurance of his grace Who hath ever seen fear produce a good action And what is there in the world that is either fair or generous which is not to be attributed to hope It were a devilish malice to be wicked because God is good to turn the back upon him when he turns his face upon us to flye him because he seek us to change affection toward him because his love is for ever unchangeable toward us and because he will give a kingdom in heaven for us to cast our selves into the way that leads to infernal pains The children of God go another way and from the faith and assurance which they have of the love of their father they enflame their loves the more to him and feel themselves the more obliged to his obedience They fear to offend so good a Father and being purchased by so excellent a price they consecrate their bodies and spirits to his glory And as the sick man to whom Physitians have given assurance of recovery keeps himself from things that are contrary to his health and takes more willingly the remedies that are ordained him whereas he that despaires of his health abandons himself to his appetite So the faithful man knowing that God will impart to him of his glory goes by the way of sanctity and good works that he may attain to the other and having so many fair promises cleanses himself from all pollution of flesh and spirit finishing the sanctification in the fear of God 2 Cor. 7.1 So Daniel knew that when the 70 years of the captivity were at an end God should deliver his people and therefore about that time he put himself upon prayer and fasting Dan. 9.2 3. So St. Paul Act. 23.24 31. had a promise for all those that were with him in the ship that none should be lost but yet when he saw the Mariners ready to withdraw themselves he did not spare to tell them that if they did not tarry with us we could not be saved The Pagans themselves never entred into combats with more courage then when they had their birds or the entrails favourable they never

of God that we understand not what it is to love him This Tree of Knowledge grows not in our Eden This flower springs not up in our Garden 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift dropt out of Heaven proceeding from the Father who is Love and Charity as St. John saith This is a divine liquor the true Nectar that God poures into our souls guttatim drop by drop as in narrow-neckt vessels Wherefore to accommodate our selves to our native slowness we 'll endeavour to infuse into our spirits by little and little so by degrees to arrive at the highest degree and Apex of Love There are five degrees of this our Love to God 1. The first is to love God for the good he doth us and we expect to receive from him still 2. Secondly To love him propter seipsum or sui ipsius gratia for his own sake because he is most excellent and most amiable 3. Thirdly To love God above all things nay your own selves but to love nothing in the World but for his sake 4. Fourthly To detest and abhor himself for the Love of God 5. Fifthly to love him as we shall in the life to come when we shall be in glory with this love the Saints are extasied and assist at the Throne of God in secula seculorum We call these Degrees of Love and not species or kinds because the superior contain the inferior as the chiefest white differs from the other parcels of the same colour that are less clear and transparent not in specie but in gradu we must remount up these degrees or stairs and rest our selves a little upon every one of them 1. The first degree and lowest is Five degrees by which we are brought to love God To love God for the good he doth us upon this step of Love was King David when in the 116 Psalm and in the 1 verse I love the Lord because he hath heard my voice and my supplication and so in the 18 Psalm for God will have respect and love from us because he extends his bounty so liberally to us 'T is God that created us 't is God that preserves and keeps us being created that nourisheth our bodies that cherisheth our souls that redeemeth us by his Son that governs us by his holy Spirit that instructeth us by his word that hath vouchsafed to admit us as his servants nay his friends and children and which is more the same with himself Plato playing the Philosopher with the grace of God Plato blessed God for three things thanked him for three things 1. That he was created a man and not a beast 2. That he was born a Graecian and not a Barbarian and 3. That he was a Philosopher Now we that are instructed in the School of Christ a School of more strict discipline So ought we for these especially make another kind of distribution of the grace of God and return him thanks for these three things 1. That of all Creatures we were created men 2. That of all men Christians And 3. That among those that are Christians he hath made us in the number of the true elect And if you please you may add a fourth That he hath adopted us by his Son Jesus Christ before the foundation of the World having been carefull of us not onely before we had any existence but even before the world had its creation Now if God did manifest his love to us before we were how liberally will he extend it to us how bountifully will it flow from him when we invocate and call upon his Sacred Name and affect him with a filial and reverential love Now the smaller our number is the larger is our priviledge the more extensive and diffusive is his bounty and goodness to us to endow us with sight among so many blind persons as the portion of Jacob in Aegypt solely enlightned in the midst of obscurity Cimmerian darkness like the fleece of Gideon that was only bedewed with the grace of God when the rest of the earth was dry and destitute of it God hath encircled us with abundance of examples of stupendious caecity or blindness that he might raise our estimation of light and that we might make a farther progress in the way of salvation that so whilest it is called to day we may steer the ship of our souls by the Lanthorn of his Word All these vertues the constellation of all these graces depend upon one Soveraign and Prime one viz. reconciliation with God by the passion of our blessed Jesus This is the Chanel through which the graces of God stream unto us 'T is Jacobs Ladder that joyns Heaven and Earth together that rejoyns God and Man The Angels ascending this Ladder represent our prayers that we piously dart up to Heaven the Angels descending signifie the blessings of God that are distilled in answer to our prayers Jacob sleeping at the foot of the Ladder intimates unto us the quiet and tranquillity of conscience that we enjoy under the cool and comfortable shade of his intercession Before man was environed with horror and astonishment he could not cast his eye aside but he met with an object of fear If he look't upon God he discerned a consuming fire a supream Justice armed with revenge against sinners If he cast his eye upon the Law he immediately perceived the arrest of condemnation If he viewed the Heaven he concluded himself excluded thence by reason of sin If the World he saw his irreparable loss of dominion over the Creatures if himself a thousand spiritual and corporal infirmities At the signes of Heaven and the Earth-quake he was ague-struck with fear Then Satan Death Hell were his inveterate foes that either drew him to perdition or did behel and wrack him with the expectation of them But now every person that hath confidence in Christ Jesus changes his language and speaks in a more pleasing dialect If he look upon God he 'll say 'T is my Father that hath adopted me If his thoughts pitch upon the day of Judgement he 'll bespeak himself thus My Elder Brother sits there and he that is my Judge is also my Counsellor If he think on the Angels he cries out They are my guardians Psalm the 34. If he view the Heaven he terms it his habitation If he hear it thunder he 'll reply 'T is the voice of my Father If he consider the Law The Son of God saith he hath accomplisht it for me If he swim with the flowing tide of prosperity he 'll say God hath reserved better things for me If in the low ebb of adversity Jesus Christ hath endured far more for me God exerciseth or proves corrects or afflicts me making me therein conformable to his Son If he thinks on Hell the Devil or Death then he will triumph over all with the holy Apostle in the 1 to the Corinth the 15 Ch. and the 55 56 and 57 vers O Death where is thy