daily on our souls in blessing in turning every one c. and that is the first thing 2. Christs resurrection hath a hand in blessing in turning from iniquity in respect to that solemn mission of the Holy Ghost promised before and performed immediately after his ascension This not person I mean but office of the Holy Ghost in setling a Pastorage in the Church and to it the consequent power and necessity of preaching administring Sacraments governing censuring all which were the effects of the Holy Ghosts descending and the direct interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then and ever since then To which if you please to add the promise of the annexion of the Spirit and the invisible grace of God to the orderly use of these so far that the preaching of the Gospel not only that manner of preaching among us that hath gotten the monopoly of all the service of God into its Patent the only thing that many of us pay all our devotion to but any other way of making known the Gospel of Christ the doctrine of the second Covenant is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.8 the adminstration or means of dispensing the Spirit to us and the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the bloud of Christ yea and the censures no carnal weak blunt weapons of our warfare 2 Cor. 10.4 but mighty through God c. you have then a second energy of his resurrection toward our turning so great that he that holds out against this method of power and grace and will not turn nor understand after all this shall never be capable of any other means of blessing of working that great work for him and so you see the second ground of dependence between the resurrection and blessing or turning O that it might work its design upon us that to day we would hear the voice that cries so loud to us out of heaven the last perhaps numerically I am sure the last in specie or kind the last artifice this of the Word and Sacraments that is ever to be hoped for to this end to bless us to turn us every one from our c. 3. The Resurrection hath to do in blessing and turning in respect of Christs Intercession that prime act of his Melchisedech-priesthood his powerful intercession i. e. in effect conferring of grace on us thus Rom. 8 34. where that weighty business of justifying is laid more on the Resurrection than Death of Christ It is Christ that died yea rather that is risen again 'T is thus enlarged in the next words who is even at the right hand of God who also maketh intercession for us his intercession powerful intercession at the right hand of God a consequent of Gods raising up his Son Jesus hath a main influence on turning first and then justifying the ungodly and so Heb. 7.25 Wherefore he is able to save them to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them for good and all deliver them from all kind of assailants from sin from themselves from wrath from hell though not absolutely all yet those that come unto God by him those that turn when he will have them turn seeing he ever liveth to make intercession for them Will you see this more clearly Why then thus There are three degrees of grace preventing exciting assisting the first for conversion the second for sanctifying the third for perseverance And two acts of turning being already premised for the beginning of that blessing work 1. By the power of that Spirit that raised Jesus from the dead Then 2. By the descent of the holy Ghost the first as the seed sown the second as the rain and Sun-shine to bring it up there is yet a third required for the earing and hardning of the corn that of Gods giving increase for the consummating this weighty affair for the confirming and establishing those that are initially blest and turned into a kind of Angelical state of perseverance And to this it is that Christs continual intercession belongs for that is peculiarly for Disciples for those that are Believers Christians already that they may be preserved and kept in that state as for Saint Peter in the time of shock of tempest when Satan is at his expetivit that if we be permitted to be tempted yet our faith may not fail Luke 22.32 Another copy of this intercession you have John 17. the whole chapter is a prescript form of it a platform of what he now daily performs in heaven Look in the 11. verse Holy Father keep through thine own name own power those whom thou hast given me those that are believers already and in the 15. I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil one not for immunity from temptations for an impeccable state but for a sufficiency of grace to keep to sustain them in time of temptation that they may be able to stand So that this Intercession of Christ is apportion'd and adequate to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proficients those that are Believers already Disciples or others to come that shall be such and when they are pray'd for are considered under that notion as 't is clear ver 20. Neither pray I for these alone but for them also that shall believe on me through their word a direct notation who they are that this daily intercession for keeping for perseverance belongs to the believers faithful disciples and none others I pray for them I pray not for the world ver 9. Other prayers he can allow for the world the veriest incarnate devils in it the very crucifiers Father forgive them but this prayer for perseverance for keeping is only for the them the believers there The impenitent unbeliever cannot have his portion in that unless he would have Christ pray to damn him irreversibly to keep him in his impenitence to seal him up unto the day of perdition You see from hence by way of result or corollary what 't is that our perseverance in the faith and favour of God is imputable to not any fatal contrivance for some special confidents that their sins shall not be able to separate them not any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Marcus his Scholars in Irenaeus pretended to that by it they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual that all the debaucheries in the world could no more vitiate them than the â—un-beams are profan'd by the dunghill which they shine on or the gold by the â—luttery it may be mixt with that by the shield of the mother of heaven what ever they did they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible to the Judge No such comforts and hopes as these of perseverance in sin and favour with God at once of making good our union with God when we are in the gall of bitterness of being justified when we are not sanctified that magical spell that fastens us in a circle
is in its working not at its entring I may know that now I have the spirit better than at what time I came to it Vndiscernibly Gods supernatural agency interposes sometimes in the Mothers Womb as in John Baptist springing in Elizabeth at Maryes salutation Luke i. 41 and perhaps in Jeremy Jer. i. 5 Before thou camest out of the womb I sanctifyed thee and in Isaiah Isa xlix 5 The Lord that formed me from the womb to be his servant But this divine address attends most ordinarily till the time of our Baptism when the spirit accompanying the outward sign infuses it self into their hearts and there seats and plants it self and grows up with the reasonable Soul keeping even their most luxuriant years within bounds and as they come to an use of their reason to a more and more multiplying this habit of grace into holy spiritual acts of Faith and Obedience from which 't is ordinarily said that Infants baptized have habitual Faith as they may be also said to have habitual repentance and the habits of all other graces because they have the root and seed of those beauteous healthful Flowers which will actually flourish then when they come to years And this I say is so frequent to be performed at Baptism that ordinarily 't is not wrought without that means and in those means we may expect it as our Church doth in our Liturgy where she presumes at every Baptism that it hath pleased God to regenerate the infant by his holy Spirit And this may prove a solemn piece of comfort to some who suspect their state more than they need and think 't is impossible that they should be in a regenerate condition because they have not as yet found any such notable change in themselves as they see and observe in others These men may as well be jealous they are not men because they cannot remember when their Soul came to them if they can find the effects of spiritual life in themselves let them call it what they will a religious Education or a custom of well doing or an unacquaintedness with sin let them comfort themselves in their estate and be thankful to God who visited them thus betimes let it never trouble them that they were not once as bad as other men but rather acknowledge Gods mercy who hath prevented such a change and by uniting them to him in the Cradle hath educated and nursed them up in familiarity with the Spirit Lastly The spirit sometimes enters into our hearts upon occasional emergencies the sense of Gods judgments on our selves or others the reflexion on his mercies the reading good books falling into virtuous acquaintance but most eminently at and with the preaching of the Word and this by degrees as it seems to us but indeed at some one especial season or other which yet perhaps we are not able to discern and here indeed are we ordinarily to expect this guest if we have not yet found him here doth it love to be cherished and refreshed and warm'd within us if we have it for even it is the power of God unto salvation Rom. i. 16 The third condition in which this spirit comes into our hearts is as an inhabitant or House-Keeper The spirit saith Austin first is in us then dwells in us before it dwells it helps us to believe when it dwells it helps and perfects and improves our faith and accomplishes it with all other concomitant graces So I say here the Spirit is then said to inhabit and keep House in us not as soon as it is entertained and received but when it breaks forth into acts and declares it self before all men When men see our good works and glorify our Father Matth. v. 16 Before we were said to live in the spirit now to walk as you shall see the phrases used distinctly Gal. v. 25 To walk that is to go about conspicuously in the sight of all men breaking forth into works as the Sun after the dispersions of a mist or Cloud whereby all men see and acknowledge his Faith and Obedience and find their own evil ways reprehended and made manifest by his good as is noted in 13. verse All things that are reproved are made manifest by the light Semblable to which is that of the Atheists repining at the godly man Wisd ii 14 He is made to reprove our thoughts Thus is the third Quaere resolved also when this inward principle enters 1. It comes as an Harbenger in every outward restraint by which God keeps us from sinning 2. It enters as a guest in some season or other once for all In the Womb at Baptism at some Sermon sometimes at a notable tempest shaking and stirring us violently ordinarily and for the most part not to be discerned by us and lastly it comes and dwells with us and shews it self in its works yet that not at any set time after his Entrance not constantly without ever covering his Face but when and as often as it pleases and the flesh resisteth not To the last Quaere What works it performs the answer shall be brief every thing that may be called spiritual Faith Repentance Charity Hope Self-denial and the rest but these not promiscuously or in an heap altogether but by a wise dispensation in time and by degrees The Soul being enabled by this inward principle is equally disposed to the producing of all these and as occasions do occur doth actually perform and produce them so that in my conceit that question concerning the priority of Repentance or Faith is not either of such moment or difficulty as is by some Disputers pretended The Seeds of them both are at one time planted in the Soul and then there is no Faith in any Subject but there is Repentance also nor Repentance without Faith So that where it is said Without Faith 't is impossible to please God in any thing else 't is true but argues no necessary precedence of it before other graces for the habits of them all are of the same age in us and then also will it be as true that without Repentance or without Love Faith it self cannot please God for if it be truly acceptable â—aith there is both Repentance and Love in the same Womb to keep it Company Thus are we wont to say that only Faith justifieth but not Faith alone and the reason these promises in Scripture are made sometimes to one grace precisely sometimes to another is because they are all at once rooted in the man and in their habits chain'd together inseparably Faith saves every man that hath it and yet the believing'st man under Heaven shall not be saved without Charity Charity hides a multitude of sins and yet the charitablest man in the World shall never have his score cross't without Repentance A Catalogue of these fruits of the spirit you may at your leisure make up to your selves for your tryal out of the fifth to the Gal.
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
of the Millennium To this end must Prophecies be precipitated and what belongs to the future perhaps long ago past Conversion of the Jews or our yet more future bliss shall be all anticipated presently the Cross condemn'd and banish'd out of the world and none like to be of the Order of the new Disciples but he that will cast off that unchristian luggage and so not follow Christ Can there be a greater contrariety unto Christ's judgement a more perfect Antipodes to all that hath hitherto been Gospel than that which by pulling out one pin in the scene hath been thus shifted into its stead And as in the general so in the particular too In what state soever I am therewith to be contented is not to be had by Saint Paul's own confession without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal of mysterious instruction such as in the Eleusinia sacra cost the Client so many sighing patient years of attendance and purgation before he could ascend to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heights of Christian contentment but especially to have any good opinion of Afflictions when they are actually on our shoulders to be so tame as to think such a proportion of earth with wormwood imbibed can prove useful or medicinal to any Will not a brave golden showr of cordials dispel poysons raise a collaps'd habit of Soul infuse a new stock of spirits more probably far than a course of steel or quicksilver Would not an army of Sun-beams that have light as well as warmth in them subdue and thaw the most hardned heart in the whole quarry dissolve the most icy crystal spirit better than a stroke of Moses rod or a crack of thunder Thus hard it is for flesh and bloud to believe that God can chuse best for us Are not Abanah and Pharphar rivers of Damascus better than all the waters of Jordan May not I wash there and be clean Would not a little kind usage a few fatherly kisses and embraces an inheritance or portion given me in my hand a fair demeans to keep hospitality upon be more likely to work upon well-natur'd sinners that do not love to be forced will be as thankful as any man living if they may be courteously treated but with a froward handling cannot chuse but shew themselves unsavoury This driving and forcing men to repentance is a violation of the Gospel-liberty a kind of constraining and violencing of the spirit if it be inslaved to these beggerly rudiments of stripes and terrors and savours much of the spirit of Legal fear that Hagar or mount Sinai that ingendreth unto bondage quite contrary to the free-born Sion or Jerusalem-spirit whereby we cry Abba Father Farther yet I have heard Ephraim a murmuring as well as a bemoaning I am so incumbred with the pressures of a villanous world such a hurry of passions of indignation and impatience of a tumultuous grief and shame that I have neither heart nor joy nor leisure to mend any thing Thus it follows vers 19. I am ashamed and confounded because I bear the reproach of my youth no possible reforming in such a state of confusion such a kind of Tophet and hell as this And I heartily wish I did not speak to men that can think Ephraim in the right all this while that with Jonas on the withering of the Gourd can justifie against God himself that they do well to be angry even unto death that can really perswade themselves that Afflictions are not for their turn that they are as noxious to their Souls as to their bodies that as Hippocrates resolved of the Scythians that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they came from God that all the curses and ill-turns that Heaven had to spare would be confined to the poor because their wants set them always a murmuring and a blaspheming of God so I say I wish we had not some of that Atheist's conceit that cannot tell how to imagine that stripes should bring forth any thing but clamours and execrations more ferity more sullen Atheisms more bestiality to drown Opiate potions to benum the sense of our calamities And many of us do this out of pure judgment that affluence is far the more probable way toward mending that a Canaan were able to inspire Israelites as the good foil in Plutarch was thought to infuse Poetry into the Oracle And having experience to demonstrate the first part of Ephraim's speech being no more wrought on by all God's smiting than the most untractable Steers they go on with a presumption of the truth of the second that Prosperity will do all that Adversity hath not done Turn thou me c. But then 2. I told you there was a second notion of these words as they are an act of promise and temporary resolution that if God will but turn our captivity we will infallibly amend And 't is very possible at a distance for a man to think himself in earnest when he so promises 'T was Dio's observation of Nero's mother that profest her self content to be kill'd by her son on condition he might be Emperor That 't is very ordinary at a distance to enter such obligations we 'l venture any the sowrest paiment from Satan after this life so we may get but his Kingdom of the Earth his Seraglio of Carnal felicities at the instant The Hypocrite or false-hearted professor will make any bargains with God for the future will not doubt but to be a Disciple of Christ so he may but first go and bury his father or with Jephta's daughter have a month or two to go up and down the mountains and bewail her virginity she and her fellows Be it the Cloister or the Altar Chastity or Death it self as you know 't is not resolved which 't was that that Vow belong'd to a little present felicity will be sufficient paiment for either of them only when the date of the undertaken returning begins to commence when the sowr part of the bargain comes to be performed the Nero to kill as well as to reign the Cloister to be actually entred and with that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow never to return ad seculum again then the Votary begins to understand himself better finds it as improper to turn Penitentiary in a Palace as it was in a Prison as irrational to be condemn'd to Tantalus as to Prometheus fate to be abstemious in a river of delights as patient of fastening to a mountain of torments and had he known it that he should thus have been taken at his word have had his turning required as soon as his Captivity was turn'd his mortification expected at the restoring of his peace and with the festivity and rest the holiness also and services of a Sabbath and Jubilee he would have even courted his Rod embraced his pleasanter Gyves or Dunghill have continued a slave in Aegypt rather than thus be circumcised in Canaan have been bored
it self which never stays till it be united Thus do you see from whence this principle comes to me and in what manner from Gods spirit by this means uniting me to himself To the second question where it lodges my answer is in the heart of man in the whole soul not in the understanding not in the will a distinction of faculties invented by Philosophers to puzzle and perplex Divines and put them to needless shifts but I say in the whole Soul ruling and guiding it in all its actions enabling it to understand and will spiritually conceived I say and born in the Soul but nursed and fed and encreased into a perfect stature by the outward Organs and actions of the body for by them it begins to express and shew it self in the World by them the habit is exerted and made perfect the Seed shot up into an Ear the Spring improved to Autumn when the tongue discourses the hands act the feet run the way of Gods commandments So I say the Soul is the Mother and the operations of Soul and Body the Nurse of this Spirit in us and then who can hold in his spirit without stifling from breaking out into that joyful acclamation Blessed is the womb that bears this incarnate spirit and the paps that give him suck Now this inward principle this grace of regeneration though it be seated in the whole Soul as it is an habit yet as it is an operative habit producing or rather enabling the man to produce several gracious works so it is peculiarly in every part and accordingly receives divers names according to several exercises of its power in those several parts As the Soul of man sees in the Eye hears in the Ear understands in the Brain chooses and desires in the heart and being but one Soul yet works in every room every shop of the Body in a several trade as it were and is accordingly called a seeing a hearing a willing or understanding Soul thus doth the habit of grace seated in the whole express and evidence it self peculiarly in every act of it and is called by as several names as the reasonable Soul hath distinct acts or objects In the understanding 't is first spiritual wisdom and discretion in holy things opposite to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. i. 28 an unapproving as well as unapproved or reprobate mind and frequently in Scripture spiritual blindness Then as a branch of this it is belief or assent to the truth of the promises and the like In the practical judgment 't is spiritual prudence in ordering all our holy knowledge to holy practice In the will 't is a regular choice of whatsoever may prove available to Salvation a holy love of the end and embracing of the means with courage and zeal Lastly in the outward man 't is an ordering of all our actions to a blessed conformity with a sanctified Soul In brief 't is one principle within us doth every thing that is holy believes repents hopes loves obeys and what not And consequently is effectually in every part of Body and Soul sanctifying it to work spiritually as an holy instrument of a divine invisible cause that is the Holy Ghost that is in us and throughout us For the third question when this new principle enters first you are to know that comes into the heart in a threefold condition first as an harbinger secondly as a private secret guest thirdly as an inhabitant or Housekeeper As 't is an harbinger so it comes to fit and prepare us for it self trims up and sweeps and sweetens the Soul that it may be readier to entertain him when he comes to reside and that he doth as the ancient gladiators had their arma praelusoria by skirmishing with our corruptions before he comes to give them a Pitch-Battel he brandishes a flaming Sword about our Ears and as by a flash of lightning gives us a sense of a dismal hideous state and so somewhat restrains us from excess and fury first by a momentany remorse then by a more lasting yet not purifying flame the Spirit of bondage In summ every check of Conscience every sigh for sin every fear of judgment every desire of grace every motion or inclination toward spiritual good be it never so short-winded is praeludium spiritus a kind of John Baptist to Christ something that God sent before to prepare the wayes of the Lord. And thus the spirit comes very often in every affliction every disease which is part of Gods Discipline to keep us in some order in brief at every Sermon that works upon us at the hearing then I say the lightning flashes in our Eyes we have a glimpse of his spirit but cannot come to a full sight of it and thus he appears to many whom he will never dwell with Unhappy men that they cannot lay hold on him when he comes so near them and yet somewhat more happy than they that never came within ken of him stopt their Ears when he spake to them even at this distance Every man in the Christian Church hath frequently in his life a power to partake of Gods ordinary preparing graces and 't is some degree of obedience though no work of regeneration to make good use of them and if he without the Inhabitance of the spirit cannot make such use as he should yet to make the best he can and thus I say the spirit appears to the unregenerate almost every day of our lives 2. When this spirit comes a guest to lodge with us then is he said to enter but till by actions and frequent obliging works he makes himself known to his Neighbours as long as he keeps his Chamber till he declare himself to be there so long he remains a private secret guest and that 's called the introduction of the form that makes a man to be truly regenerate when the Seed is sown in his heart when the habit is infused and that is done sometimes discernibly sometimes not discernibly but seldom as when Saul was called in the midst of his madness Acts ix he was certainly able to tell a man the very minute of his Change of his being made a new Creature Thus they which have long lived in an enormous Antichristian course do many times find themselves strucken on a sudden and are able to date their regeneration and tell you punctually how old they are in the spirit Yet because there be many preparations to this spirit which are not this spirit many presumptions in our hearts false-grounded many tremblings and jealousies in those that have it great affinity between Faith natural and spiritual seeing 't is a spirit that thus enters and not as it did light on the Disciples in a bodily shape 't is not an easy matter for any one to define the time of his conversion Some may guess somewhat nearer than others as remembring a sensible change in themselves but in a word the surest discerning of it
from the 22. verse and 1 Peter i. 5 All these graces together though some belonging to one some to another faculty of the Soul are yet all at once conceived in it at once begin their life in the heart though one be perhaps sooner ready to walk abroad and shew it self in the World than another As in the 2 of Kings iv 34 Elisha went up on the bed and lay on the child and put his mouth on his mouth and eyes upon his eyes and hands upon his hands and stretched himself upon the child and the flesh of the child waxed warm and verse 35. the Child sneezed seven times and opened his eyes Thus I say doth the spirit apply it self unto the Soul and measure it self out to every part of it and then the spiritual life comes at once into the Soul as motion beginning in the centre diffuses it self equally through the whole sphere and affecteth every part of the Circumference and the flesh of the child waxed warm where the flesh indefinitely signifieth every part of it together and in the spiritual sense the whole Soul and this is when the inward principle when the habit enters Then for acts of life one perhaps shews it self before another as the Child first sneezed seven times a violent disburthening it self of some troublesome humours that tickle in the head to which may be answerable our spiritual clearing and purging our selves by Self-denyal the laying aside every weight Heb. xii 1 then opened his eyes which in our spiritual Creature is spiritual illumination or the eye of Faith these I say may first shew themselves as acts and yet sometimes others before them yet all alike in the habit all of one standing one Conception one plantation in the heart though indeed ordinarily like Esau and Jacob the rougher come out first We begin our spiritual life in Repentance and contrition and with many harsh twinges of the spirit and then comes Faith like Jacob at the Heels smooth and soft applying all the cordial promises to our penitent Souls In brief if any judgment be to be made which of these graces is first in the regenerate man and which rules in chief I conceive Self-denial and Faith to be there first and most eminent according to that notable place Matth. xvi 24 where Christ seems to set down the order of graces in true Disciples Let him deny himself and take up his Cross that is forgo all his carnal delights and embrace all manner of punishments and miseries prepare himself even to go and be Crucified and then follow me that is by a lively Faith believe in Christ and prize him before all the World besides and indeed in effect these two are but one though they appear to us in several shapes for Faith is nothing without Self-denial it cannot work till our carnal affections be subjected to it Believe a man may and have flesh and fleshly lust in him but unless Faith have the pre-eminence Faith is no Faith The man may be divided betwixt the law of his members and the law of his mind so many degrees of flesh so many of spirit but if there be constantly but an even balance or more of flesh than spirit if three degrees of spirit and five of flesh then can there not be said to be any true Self-denyal and consequently any Faith no more than that can be said to be hot which hath more degrees of cold than heat in it In brief 't is a good measure of Self-denyal that sets his Faith in his Throne and when by it Faith hath conquered though not without continual resistance when it hath once got the upper hand then is the man said to be regenerate whereupon it is that the regenerate state is called the life of Faith Faith is become a principle of the greatest power and activity in the Soul And so much for these four Queries from which I conceive every thing that is material and directly pertinent to instruct you and open the estate of a new Creature may be resolved And for other niceties how far we may prepare our selves how cooperate and join issue with the spirit whether it work irresistibly by way of physical influence or moral perswasion whether being once had it may totally or finally be lost again and the like these I say if they are fit for any I am resolved are not necessary for a Countrey Auditory to be instructed in 'T will be more for your profit to have your hearts raised than your brains puft up to have your spirits and souls inwardly affected to an earnest desire and longing after it which will perhaps be somewhat performed if we proceed to shew you the necessity of it and unavailableness of all things else and that by way of use and application And for the necessity of renewedness of heart to demonstrate that I will only crave of you to grant me that the performance of any one duty towards God is necessary and then it will prove it self for it is certain no duty to God can be performed without it For 't is not a fair outside a slight performance a bare work done that is accepted by God if it were Cain would deserve as much thanks for his Sacrifice as his Brother Abel for in the outside of them there was no difference unless perhaps on Cain's side that he was forwardest in the duty and offered first Gen. iv 3 But it is the inside of the action the marrow and bowels of it that God judges by If a summ in gross or a bag sealed up would pass for payment in Gods audit every man would come and make his accounts duly enough with him and what he wanted in gold for his payment should be made up in Counters But God goes more exactly to work when he comes to call thee to an account of thy Stewardship he is a God of thoughts and a searcher of the hearts and reins and 't will then be a harder business to be found just when he examines or clear when he will judge The least spot and blemish in the Face of it the least maim or imperfection in the Offering the least negligence or coldness in the performance nay the least corruption in the heart of him that doth it hath utterly spoiled the Sacrifice Be the bulk and skin of the work never so large and beautiful to the Eye if it come not from a sanctified renewed gracious heart it will find no acceptance but that in the Prophet Who hath required it at your hands This is not it that God is taken with or such as he commanded it may pass for a complement or a work of course but never be valued as a duty or real service Resolve thy self to dwell no where but in the Church and there like Simeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb plant thy self continually in a Pillar with thy Eyes and words fixt and shot up perpetually towards
to conceive all holy graces spiritually in thee and if thou canst not suddenly receive a gracious answer that the Holy Ghost will come in unto thee and lodge with thee this Night yet learn so much patience from thy Beggarly estate as not to challenge him at thy own times but comfortably to wait his leisure There is employment enough for thee in the while to prepare the room against his coming to make use of all his common graces to cleanse and reform thy foul corruptions that when the spirit comes it may find thee swept and garnish't All the outward means which God hath afforded thee he commands thee to make use of and will require it at thy hands in the best measure even before thou art regenerate though thou sin in all thy unregenerate performances for want of inward sanctity yet 't is better to have obeyed imperfectly than not at all the first is weakness the other desperate presumption the first material partial obedience the second total disobedience Yet whilst thou art preparing give not over praying they are acts very competible thou maist do them both together Whilst thou art a fortifying these little Kingdoms within thee send these Embassadors abroad for help that thou maist be capable of it when it comes But above all things be circumspect watch and observe the spirit and be perpetually ready to receive its blasts let it never have breathed on thee in vain let thine Ear be for ever open to its whisperings if it should pass by thee either not heard or not understood 't were a loss that all the treasures upon Earth could not repair and for the most part you know it comes not in the thunder Christ seldom speaks so loud now adays as he did to Saul Acts ix 't is in a soft still voice and I will not promise you that men that dwell in a mill that are perpetually engaged in Worldly loud employments or that men asleep shall ever come to hear of it The summ of all my Exhortation is after Examination to cleanse and pray and watch carefully to cleanse thy self incessantâ—y to pray and diligently to watch for the Sun of Righteousness when he shall begin to dawn and rise and shine in thy heart by grace And do thou O Holy Lord work this whole work in us prepare us by thy outward perfect us by thy inward graces awaken us out of the darkness of death and plant a new Seed of holy light and life in us infuse into our Heathen hearts a Christian habit of sanctity that we may perform all spiritual duties of holiness that we may glorify thee here by thy Spirit and be glorifyed with thee by thy Christ hereafter Now to him that hath elected us hath c. SERMON XVI 2 PET. III. 3 Scoffers walking after their own Lusts THAT we may take our rise luckily and set out with the best advantage that we may make our Preface to clear our passage to our future Discourse and so spend no part of our precious time unprofitably we will by way of introduction examine what is here meant 1. By Scoffers 2. By walking after their own lusts And first Scoffers here do not signifie those whom confidence join'd to a good natural wit hath taught to give and play upon every man they meet with which in a moderate use is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facetiousness in an immoderate scurrility But Scoffers here are of a more special stamp those who deal out their scoffs only on God and Religion The word in the Original signifies to mock to abuse and that either in words and then 't is rendred scoffing or in our actions when we promise any man to perform a business and then deceive his expectation and then 't is rendred deluding So Matth. ii 16 when Herod saw he was mocked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was deluded by the magicians So that in the first primitive sense Scoffers must signifie those who either laugh at God or else delude him in not performing what he expects and they by their profession promised In the secondary notion to scoff is by way of argument to oppose any truth contumeliously or bitterly as Solomon begins his Discourse of the Atheists scoffs Wisd ii 1 The ungodly said reasoning with themselves and these are said to set their mouth against Heaven managing disputes which have both sting and poyson in them the first to wound and overthrow the truth spoken of the other to infect the Auditors with a contrary opinion And these rational scoffs for which Socrates antiently was very famous are ordinarily in form of question as in the Psalmist often Where is now their God i. e. Certainly if they had a God he would be seen at time of need he would now shew himself in their distress In which they do not only laugh at the Israelites for being such Fools as to worship him that will not relieve them but implicitely argue that indeed there is no such God as they pretend to worship And just in this manner were the Scoffers in my Text who did not only laugh but argue saying Where is the promise of his coming Verse 4. perswading themselves and labouring to prove to others that what is spoken of Christs second coming to Judgment was but a mere Dream a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bugbear or Fable to keep men in awe and therefore laugh at it as the Athenians did at the resurrection Acts xvii 32 and when they heard of the resurrection of the dead some mocked c. i. e. disputed sarcastically and contumeliously against it that certainly there was no such matter And thus also is the same word used of those which joined their reason and malice to disprove Christs Omnipotence Mat. xxvii 42 where they reviled and mocked him saying He saved others himself he cannot save In which speech the bitterest part of the scoff was the reason there used plausible enough amongst ignorant Jews that surely if he had any power he would make use of it for himself Thirdly To scoff is sometimes without words or actions to shew a contempt or neglect of any body So Herods mocking of Christ is set as an expression that he did not think him worthy talking with Luke xxiii 11 He set him at nought and mockt him and sent him back to Pilate he would not vouchsafe to take notice of him nor to be troubled with the Examination of so poor contemptible a fellow And so in Aristotle not to know a mans name not to have taken so much notice of him as to remember what to call him is reckoned the greatest neglect the unkindest scoff in the World and is ordinarily taken very tenderly by any one who hath deserved any thing at our hands So that in brief to gather up what we have hitherto scatter'd the Scoffers here meant are those who promising themselves to Gods service do delude him when he looks to find them amongst
dealt well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not the power of the Earth Chal. * Grown foure * putrid †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalm was by the spirit of Prophecy delivered by David Chald. * They have not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ They feared a fear but. †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fifteenth Psalm is a description of a pious Man such as shall be admitted into Gods presence to serve him here in the place assigned for his Worship and to be rewarded with heaven hereafter and seems to have been composed by David in reflection on the time of his restitution or coming back to the Ark and the Tabernacle from which he had been driven for some space as at other times so on occasion of Absaloms Rebellion See 2 Sam. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Davids Jewel or Sculpture †or I have said * To the Saints that are in the earth and to the excellent all my delight is in them ‖ Let their Idols be multiplyed let them hasten after another or endow or present another * holdest see note f. †The portions ‖ chastise * cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or O God of righteousness or righteous God * hast not found have thought and my mouth hath not transgrest †or violent ‖ By holding up my goings in thy paths my feet have not tript or shaken * because thou hast heard me †Magnifie thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the black of the apple of the eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the orbicular apple which is in the midst of the eye Chald. †spoil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my enemies encompass against me with the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ With fat have they shutâ—up their mouths they speak * to cast me down to the ground †His likeness is as of a Lion he desires to ravine and as of a young Lion lying in his den ‖ prevent him †or by the sword * the men by thy hand O Lord from the men ‖ and from thy treasure or with thy good things thou fillest their belly they have plenty of children and leave the remainder of their riches to their little ones †I will through righteousness behold thy face I shall be filled at the awaking of thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all the days wherein God had delivered him Chald Paraphr ‖ refuge * my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * praise and call upon the Lord so †cords ‖ cords ‖ See Psal 104. note c. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many people Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure signifies also just and faithful ‖ or taken a fort †Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He fitteth makes even †care or discipline ‖ or hast thou multiplyed to me ‖ or ly or yield feigned obedience to me †languish or consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * move fearfully out of their holes or fenced places ‖ destroyeth or breaketh to pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Chr. 22.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick ‖ They have not speech nor words their voice is not heard ‖ restoring see note e. †or seducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or food * truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dropping of the combes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doth thy servant shine * The words of my mouth and the meditations of my heart shall be accepted in thy sight or an acceptable sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psa 136. ‖ Meteor l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. p. 428. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ibid. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * Secure thee or set thee up on high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †thy help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or burn to ashes thy ‖ recount their chariots and some their horses but we will recount †Lord save the King He will hear us in the day of our calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messias Chald. †pouring out or perhaps espousal * hast met him ‖ set him blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ bent or spread †they prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set them a shoulder or make them as one shoulder on thy strings shalt thou prepare against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his Musick †the Hind of the Morning * Far from my help are the words ‖ and ו †I have no rest * perseverest