this pardon is it not sweet yes saith the sinner sweeter then the honey or the hony-combe O saith a poore soule I blesse God more for this then if he had made me the greatest prince in the world Fourthly it is called a city for her privilidges no city but hath its charter and privilidges at least some distinct from towns and villages O Ierusalem city of our God thy privilidges excell all the worlds who may be compared to thee for privilidges yea peculiar privilidges which no nation but thee can lay hold on nor people in the world neither all the people in the world are Gods by creation but Ierusalem by purchase all the world he feeds and cloaths O Israel who is a people like unto thee shielded by the great God fed by the Manna and watered by the rocks and sheltred by a cloud by day and a pillar of sire by night God in a way of providence keeps all creatures but man especially but Israel and Jerusalem above all who are his choice pieces of silver yea his treasure and jewels now treasure you know men will keep choicer then that which is but ordinary parents will let farthings and counters lie about for their children to play with but who will leave jewels carelesly here and there in common places no men are wise and will lay up their precious stones in choice cabbenets and so doth God he layes his up in his cabbenet of providence and charges his Angels with these jewels or sons of Sion more precious then jewels or choice silver either and in this particular he is said to keep them as a man keepeth the apple of his eye and is as tender over them as a father so saith David as a father pittieth his children so pittieth the Lord them that fear him O happy and blessed people pittied saved and kept by God I will keep thee every moment yea every moment in the den yea every moment in the furnace and every moment in all houres and seasons night and day death and judgement in times of troubles warres and judgement yea closset them in raines I house them like Noah in the Arke and in famine feed them like Elisha by the raven yea what shall I say I will be a pillar of fire by night and a cloud by day yea a sun and shield as David speaks and sure defence too And now who art thou that forgettest the Lord thy maker and fearest the man or the son of man who is as the grasse of the field and shall die But in the fifth and last place the Church is compared to a city because the Spirit is as a river feeding of it O saith David He feeds me in green pastures and leads me by the still waters this he speaks of concerning the Spirit if the foundation be removed what can the righteous do There is a river the streames thereof shall make glad the city of God Psalm 46.4 O this Spirit streaming in and by thee presents Christ over and over to thy soul in all his lovelinesse and this must needs make glad the city a people of God Nothing is the Spirit oftner compared to then the waters when the poor and needy seeks waters I the Lord will heare and open rivers in the tops of the mountains this is a prophesie of the Spirits powring out to poore and thirsty who do apprehend themselves farre from the water of consolation I will powre out my Spirit saith God by the prophet Ioel and your sons and your daughters shall prophesie that is they shall be enabled to open the Scriptures mysteries But now why is it called a holy city The Scripture speaks of a two fold holinesse First a holinesse of things Secondly a holinesse of persons First a holinesse of things in foure or five respects First things are said to be holy by way of dedication or consecration so the bowls of the temple are said to be holy and all the vessels of the temple too Secondly things are said to holy by way of simulation or figure so was the Arke the brasen serpent Aarous rod and the Manna which did figure and similie out Christ Thirdly things may be said to be holy by way of calling so was the Priests office it was a holy calling be holy ye that beare the vessels of the Lord. Fourthly things may be said to be holy by way of rule or precept so the word of God the law of God is holy as Paul saith though I be sinfull yet the law is holy and just and good though I be carnall Fifthly things may be said to be holy by way of comparation so Ierusalem is called the holy city because the holy God was worshipped in it though it were in it selfe a sinfull city But secondly persons may be said to be holy likewise And first by way of creation so the fallen Angels were made holy and Adam too in his first creation God created man upright but he found out many inventions Secondly persons may be said to be holy by way of calling so the Priests Prophets Apostles and Patriarchs O saith Paul the holy men of God spake as they were inspired by the holy Ghost in them Thirdly men may be said to be holy by the inherent holinesse of God in them having the holy Spirit of God in them purifying of them and now they may be well said to be holy in these respects first comparing themselves with themselves formerly they walked in darknesse and lived in sin and nature but now in light by the Spirit who tels them they are none of their own but redeemed of Christ to whom they live as Paul saith if I live I live to Christ and if I die I die to Christ O happy change from sin and Satan to God and Christ Secondly men may be said to be holy comparing themselves with others whose lives lies and wallows in all pollution Paul speaks of some who were drunkards covetous filthy unclean sinners and such were some of you but now you are washed and cleansed Lastly and chiefly men may be said to be holy by way of imputation having the holines or righteousnes of God imputed to them he was made sin for us who knew no sin that we might be the righteousnesse of God in him 2. Cor. 5.21 And in this sence the whole church of God is holy having the holinesse or righteousnesse of Christ imputed to her and in this sence she is said to be holy even as Christ is holy But thirdly why is this Ierusalem called new Ierusalem for three or four reasons First in respect of creation Secondly in respect of declaration Thirdly in respect of reparation First in respect of creation so you call a thing new that is newly made what is so a building is called new because it is newly set up in this respect Ierusalem is called new Ierusalem because God hath set it up for a building for himselfe or habitation for his owne glory where he will
dwell for ever as David speaks in another case Secondly a thing may be said to be new in respect of reparation God dwels with his people O when God shall new pollish his temple and repaire all the wants of his people may he not then be said to new make his temple yea his presence with them is the glory of them Thirdly Jerusalem may be said to be new comparatively comparing it with old Jerusalem that was defiled this washed that decay'd and withered this fresh and lovely even as Bride Fourthly Jerusalem may be said to be new in respect of the manifestation God gave to John he never saw this new Jerusalem till now old Jerusalem hee had seene againe and againe but this new and lovely City he never saw before and therefore it was new to him for he had never till now the full discovery of it I shall wind up these former lines by a word or two to what I apprehend and have said of this City this holy City new Ierusalem which Iohn saw comming down from God But some may say your lines would have been more advantages to the Saints and Servants of God if they had beene on some practicall point O christian precious Christian let me tell thee nothing in the world doth more divinely fire the spirits of holy Soules then a spirituall discourse of the holy God and the holy City O did the Earthly christian but minde this heavenly Ierusalem how would his low and base affections loosen from the creatures pleasures and profits hear below or did the ignorant christian but know this holy City new Ierasalem how sweetly would this knowledge feed his soule if he did indeed divinely know this Ierusalem his soule would feed on this knowledge yea it would feed his soul as with marrow and fatnesse And if the fainting christian did but minde this holy City and his eternall rest in it how would hee pluck up his spirits this would be like the hony that Ionathan licked on which did so much revive his spirits O the knowledge of this holy City new Ierusalem it would make the blind christian see yea see and say O Ierusalem Ierusalem the holy City the City of the great King who may be compared with thee for the glory of the Lord is in thee the glory of the Lord is on thee thy Sun shall never set thy day shall never end thy sorrows shall be no more thy joy shall be for ever And now come yee lame christian and leap for joy for the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe will be their God and dwell with them and by dwelling with them wipe away all teares from their eyes so as they shall never sorrow more and death shall be no more for the fountaine of life shall live with them nay with them doe I say it shall live in them and they shall live in it and by it and to it for ever and ever wherefore leap and dance O thou lame soul Truly friends I know no portion in Gods Word like this and that which followes which I shall point at by Gods assistance to raise and cheare christians all sorts of christians blind christians deafe and dumb christians O but how do you call christians deaf blind and dumbe how well enough if they doe not heare with joy these things I think they are deafe and if they doe not see with an eye of pleasure with an eye of joy these things are they not blind I am sure they are little better and if they doe not sing for joy are they not dumb O christian I say thou art dumb if thou do not come away and sing O but what shall I sing and how shall I sing O Ierusalem Ierusalem thy warfare is accomplished thy sorrowes are over thy enemies dead thy God and thy Father thy Husband thy Christ is alive and he lives for ever for ever for thee for ever with thee for ever to thee let this be thy Song and the burden of it free grace free grace be sure of that but now not knowing but some uncleane wretch may read these sweet lines who lives loves and wallowes in his sinnes I shall not speake many words but one word I would speak to such a one O poore soule goe and weep weep weep seas if it be possible that thou shouldst be still in thy filth thy blood and thy sinnes O poore and unhappy man as sure as the Lord lives if thou be not washed by Christs blood faith and repentance thou wilt be shut out of this city amongst Dogs Sorserers and Whoremongers and Lyers which thou mayest thinke mee harsh for telling of thee but read I pray and consider Revel 22.15 and there it is written with a Pen of Iron what I say which thou wilt one day finde the truth of it and then what wilt thou then doe but mourne mourne bitterly mourne because thou didst not when time was mourne for thy sinnes but please thy selfe with a bare name of a christian when indeed thou wert in thy heart an enemy to Christ and his people But fiftly It is called new Ierusalem because it so farre transcends old Ierusalem I shall hint something breifly 1. In respect of her Foundation 2 In respect of her Builders 3. Her Materials 4. In respect of her Wals and Gates 5. In respect of her Watchmen 6. Her Glory 7. Her Light 8. Her Safety 9. Her Inhabitants But first For her Foundation which was but a common Foundation but thine O new Ierusalem is a choyce and pretious Foundation Christ in thee is the Fonndation of thee Secondly Old Ierusalems Foundation was a decaying mouldering Foundation but thy Foundation O new Ierusalem is the Foundation indeed the sure Foundation the lasting Foundation yea the outlasting Foundation out lasting time and ages therefore he is called the rock of ages the rock out lasting ages all ages and generations past and to come Thirdly Ierusalems foundation was but a single foundation but thine O new Ierusalem is the foundation of all foundations twelve foundations are laid upon thee on which twelve thousand soules have built yea twelve thousand times twelve thousand which if they had not they had been ruind yea soul and body for ever O yee unbelieving and fearfull Saints did you know your rocke and safety if you did though the winds blow and stormes beat yet you will not feare Fourthly Thy foundation O Ierusalem was but of yesterday and to day it is raised but the ancient of dayes is thy foundation O new Ierusalem so that thy foundation was for time before all time past and is and shal be to all time to come yea and longer too the Angel swore time should be no more God hath sworne by himself that thou shouldst be for ever the foundation of Ierusalem above the mother of us all and what shall I say of it O foundation foundation of Gods own
though all in vain but as these men have lived without him all their lives so must they die without him too for I believe he will scarce own thē now who never regarded him before but yet as I said at first so I doe conclude there is comfort yea abundant deale of comfort belongs to thy soule or any soule in thy condition and for this read Isaiah 41.17 When the poore and needy seek water and there is none and their tongue faileth for thirst I the Lord will heare them and I will open Rivers in the tops of Hils and Fountaines in the midst of the Valleys and in her Wildernesse make pools of water her waste places Springs of water Marke this sweet and full promise when the poore and needy seeke water and there is none their tongues cleaveth for thirst Friend this Promise is to thee as sure as the Lord lives and such as thee for marke when the poore and needy seek water art not thou poor yes it was thy very objection against thy selfe O saidst thou I am a poore soule and doe not know when I dranke of the water of life and so forth Well thy very complaint doth argue thee a needy soule yea thou seest the need of Christ yea absolute need of Christ for thou seest thy soule undone without him and this need of Christ makes thee so complaine after Christ Well Is it not so yes truly my soule stands in need of Christ and is a thirst as David speaketh Yea it panteth for Christ like the Heart after the water Brooks in a barren wildernesse so panteth my soule after him whom my soule thirsteth for Truly friend you must learne to beleeve that that shall be which seemes most unlikely to be so did Abraham he beleeved in hope against hope and obtained the promise O poore complaining sinner beleeve this promise of God to thy soul so much against hope and reason I say beleeve God will not onely give thee the water thou desirest of him but will open rivers of water in the tops of the Hils and Fountains in the valleys Well friend you see here is Gods Promise to open up to a soul a river of water in Christ who is the hill of our salvation therefore saith David I will looke to the hils from whence commeth my salvation or I will open rivers in the tops of the hils that is I think poore soules that are as far from any springs of consolation as tops of hils are from springs of water but I will open fountains in low grounds or spirits in humble soules that is the vallies here meant O friend beleeve thou this that the Lord will open fountaines of living water by making peace or joy or comfort flow like living fountaines in thy soule I say beleeve this Promise which shall be fulfilled in its season and then shalt thou sing and say Sing yee waste places of the earth for the Lord hath comforted his people by making her wildernesse become a Pool and her wast land springs of waters But why is the Spirit compared to a river I Iohn saw a pure river of water Why is it for these and such like reasons I think First reason is a river is strong and powerfull no stopping a river but it will overflow yee know if yee stop a river it will do so so are the workings of Gods Spirit in his people see in Daniel in whom they would have stopped the Spirit of prayer by the ungodly decree of the King but see how Daniels spirit rises like a River and now he will call upon his God with more boldnesse then before Many would have in our dayes dammed up this river by a Form of prayer but O these men are drownd these foolish men are carried clean away like dry leaves by a mighty Land-flood and what the Spirit is in prayer the same it is in preaching to a strong river see in Peter who was forbid by the Scribes and Pharisees to preach Christ but saith he I cannot but must speak the things of Christ Many have in our dayes paid dear for their boldnesse this way Secondly how powerfull is this river in its conviction when it runs in a way of discovering Sin and wrath who can stand before it truly none it bears down young and old strong and stout yea oakes and ceders as well as strawes Doth this spirit like a flood beare away when it runs in a way of conviction See in the Gaoler who I am perswaded was a stubborn crabbed knave see how he abuseth the poore Disciples over-night even fleaed the skin off their backs well the same night the flood breaks in upon his Spirit and he cryes out what shall I do to be saved to the Disciples Poore souls they tell this fellow notwithstanding their usage how he may escape drowning by wrath and sinne and so Paul was overturned by this river and carried back to Damascus like a dead drownd man yea so suddenly did this river break in upon his spirit that he was turned by it like a straw in a whirlwind Thirdly a river is powerfull in its progress a river is of that nature that it beats down all dammes ye can throw up or else overflow as I said before c. So did the Apostles bear down al opposition from threats and scorns scoffes whips stones and the like Fourthly a river is pleasant and delightful ye chuse a river side to walk by whose streames with silence sweetly glides trinkling along and makes the walk delightfull so is the Spirit in its discoveries especially in such as these First the love of Christ which is seen passing by this river or rather looking in this river where you see his love like a circle and your Souls in the midst where is no way in nor out I say by the Spirit ye shall see such a love a love from eternity to eternity thy Soul looking both wayes like Janus two faces especially forward But as his love so his lovelinesse the spirit streaming in the soul presents Christ over and over to the Soul Christ rides in this river as in a barge of State whose various streams sweetly rowes him up and down The spirits of his Saints like a Princes in her barge of pleasure O how lovely is Christ in the Soul when in his glory discovered to the Soul by the Spirit then is he indeed the fairest of ten thousand the chiefest of ten thousand the sweetest of ten thousand yea altogether lovely Thirdly it shows you your union to which you may see walking by this river yea all your relations to Christ and his to you he the vine you the branches he the head you the members he the husband you the spouse I say this union you may see by the Spirit the strength length glory and sweetnesse of it O saith the Spirit thy union is strong O Christian nothing can dissolve or untie it men cannot Devils cannot sinne cannot nay death it self cannot
A Little STREAM OF DIVINE Sweetness FROM The Living Fountaine for the Paradice of God LONDON Printed by G.D. sould by Tho Brewster and Greg Moule at the three Bibles in Pauls Church-yard neer the West end 1650. THE subject and occasion of this little Treatise fainting in the wildernesse of affliction I went to these Scriptures for recovery and on them spent some few meditations which I recommend unto the dead and livings view as vsefull unto both Rev. 3.21 To him that over comes will I give to sit with me in my Throns even as I overcame and am set with my Father in his Throne Rev. 21.2 And I John saw the holy City new Jerusalem come down from God out of Heaven prepared as a bride trimmed for her husband Rev. 3.2 Behold I stand at the doore and knock if any man heare my voyce and open I will come in and sup with him Rev. 22.1 And he shewed me a pure River of water of life cleare as Christall proceeding out of the Throne of God and the Lambe Rev. 22.4 And they shall see my face and his name shall be on their foreheads Doe not look but read and for what you profit let God have all the glory for to your sinfull friend there is none at all due To the right honourable his Excellency THO. Lord FAIRFAX Captain generall of all the forces in England and Wales c. NOble captain Generall will your Excellency once give leave to I dare scarce say what yet I beg as on my bended knee for the Spirits sake leave to shelter these few lines under your greatnesse hoping you will peruse them in a leasure houre not but that your breast hath sweeter things in it in which ye delight your selfe more then in all your victories pomps glory greatnesse which you are crowned with and admired for by all men good bad but the reason why I take this boldnesse is to present my thankfulnesse for your unwearied marches round about this kingdome in all houres and seasons I say for this and your many brave bold gallant charges where Cannons playd like thunder and bullets flew like Haile-stones driven by the winde such was that at Maid-stone and divers more besides but in these Christ did ever keep you with his life-guard of Angels and now hath brought you home from the fields of deadly slaughter to refresh your greatnesse now good men will bring presents or at least their thankfulnes as well as bad men court you for their owne advantage both the former I would doe as well as I can will your Excellency so take it my thankfulnesse it is and a present too like a glasse of Nectar from the Spirits breathings drinke it up my Lord for sure it will refresh you I know you may refuse it expecting the sonnes of Levi should all bring in their flagons full of rich and choycer liquor but they are many of them angry I cannot tell the reason why good men should be so unlesse they are weak and froward and know not what they would have but yet I think you value not the ingratitude of men knowing your reward is with your Lord and Master Christ the King of kings who will one day set you in his throne and glory for you have overcome you my Lord Tho. Fairfax have foyld and spoyld all yea all the mighty ones that have risen against us yea you I say with your gallant Champions have bravely done the thing once over and once again to that and with such expedition that the world round doth wonder for which wee hope though many stars or commets like to stars be fallen yet your honour glory shall endure like to the sun and moon for ever your merits with your Champions be remembred whilst one good man breaths in the nation And now wee who are private christians adde this short title to your Excellency the Saints Captain Generall next under Christ and when my Lord you need us wee are all in readines to pray to fight to live die at your command for Christ and this nation which now sits at rest but for taxes some poor and widdows wants who are all in hopes you will speake a word in their behalfe to those who soon can help them and surely will ere long though murmuring men say no. Well my Lord I say no more but the great Iehovah God Almighty blesse you make his face to shine in and from you al those who have followd you high and low in faithfulnes and unweariednes doing Christs and the nations work this is my wish to you and those who are sent over to the other nation by yours others commands to do Christs work and make him room for his Gospell and to this I wish O all ye Saints that love Christ your king his cause or these nations say Amen Amen as with one voice Your Lordships servant in Christ WILL. BLAKE To the Christian Reader TO the strong and to the weak to the merry and melancholy Christian I recommend these following lines which was pend in a wildernesse of affliction by the Spirits strength and power which hath emboldned me to present them to thy view and the worlds and that on serious consideration and some able Christians importunity But first I will tell thee what I was and now am that thou mayst see Gods goodnesse calling poore creatures out of darknesse to himselfe I was brought up by my parents in my youth to learne hall mary Pater noster the Beliefe and learne to read and where I served my apprenticeship little more was to be found but in that time I speake without any boasting to the praise of Gods grace he shind in some measure into me minding me of eternity and my soules condition which I saw and I still doe to be very sinfull Well I fell to reading the Practise of Piety Mr. Perkins and by these or rather the Spirit I got a little perswading of Gods love to my soule Well my time being out I set up for my selfe and seeking out for a wife which with long waiting and difficulty much expence and charge at last I got Four children God gave me by her but he hath taken them and her all againe too who was a woman of a thousand for good nature In six weeks time which must needs goe neer My eldest Sonne and daughter in a fortnight and my Wife a month after Well thought I if comfort be any where it is in God and so fell to meditating of these Scriptures but no more of this nor another tedious line onely mark Gods dealing with his people in afflictions which is most seen in that furnesse instance Peter Paul Daniel and the three Children Well friends what ever your afflictions or conditions be I know not but in these following lines lyes much comfort which I found in penning and I hope you will in reading for the glory all is yours and the sweetnesse too what is yours you may
and Devils let all now rejoyce now let the Song of Moses be sung again Revel 15.3 Great and merveilous are thy work Lord God almighty just and true are thy wayes O thou King of Saints Who shall not feare thee give glory to thee and glorifie thy name for thou onely art holy and all Nations shall come and worship thee for thy judgements are manifest How glad was Israel when David had slaine and spoiled Goliah O friend this David was a tipe of our David our Christ who hath foyld and slaine all for his Israel Let her therefore be glad and rejoyce in God her Saviour yea let her rejoyce now with Timbrell and Harp let the high praises be had in their mouthes and let them sing aloud his praises who hath now redeemed them from off the earth out of every kindred tongues and nations a people for his praises O Israel created for his praises praise thou the Lord O Jacob formed of God praise thou the Lord O all ye Saints of his praise him day and night O all ye Angels Archangels Cherubims and Seraphims praise ye the Lord for he hath magnified you Seventhly this sitting down in the throne of Christ or Gods glory denotes abiding we bid friends sit down when we would have them abide With us so by this sitting in the throne of Christ it denotes that Christ is willing thou shouldest abide and sit with him for ever I remember Peter having but a glimps of Moses and Elias glory in the mount saith thus to Christ O Master let us build here Tabernacles marke Peters desire was sure to live and die here O precious Christian thou shalt live and never die in this mount Sion where thou shalt see Moses and Elias again yea ten thousand times ten thousand glorious Saints as well as with as many Angels and God and Christ excelling all ten thousand times over and over again now Peter how much better will this be then thy wish to sit down in the glory of this God and throne of Christ One thing saith David I have desired of the Lord That I might dwell all the dayes of my life in thy house to behold the beauty of thy temple this is the wish of every gracious heart as well as Davids but here is more promised far more then this wish namely an abiding not onely in the house of God but a sitting in the glory of God with Christ where thou shalt sit time time out of minde Christ will never bid that soul sit up whom he once sets down in his throne Christ tels his Disciples because I live ye shall live also John 17. As if Christ should have said I cannot live without you and whilst I have a throne I must have your company O christian wert thou to be in heaven a few moments it would be a reward sufficient for all thou didst or ever sufferedst for Christ O happy christian thou shalt sit not onely moments but dayes moneths nay years nay ages yea more then ages as much longer then ages as all ages are longer then one moment one bare moment time shall be no more nor sin be no more nor sorrow shall be no more but thou shalt remain and be for ever with Christ in the throne of Christ O saith Daniel his Kingdome is an everlasting Kingdome so may I say his throne is an everlasting throne David saith Though the heavens be changed and rouled up like a scrowle yet thou remainest the same so may I say of this throne O happy christian Princes would thinke themselves happy might they but sit but a few days more then ordinary in their thrones to reign in glory O friends Christ saith He that overcommeth shall sit with me in my throne as I have overcome and am set with my Father in his throne so that thou shalt sit with Christ and reigne as it were within the eternity of Christ O eternity O eternity when I think on thee how is times and worlds swallowed up and lost like little rivers in the ocean how are joyes griefs and sorrowes swallowed up by thee O Eternity like little fishes by the whales here one age passeth and another commeth all mouldering into eternity like flesh to dust here saith Paul we have noe abiding city but we have one to come aluding to what Christ hath promised O that can never be shaken all things here are and must be shaken yea the earth and heavens as Paul speaketh We see it we see it how are all earthly Monarchs shaken now in our dayes O me thinks Christ is now a shaking all powers in the world do not you see it nay do not you see them fall like our ripe fruit truely me thinks I see Christ hewing down Kings and Princes with a voice as loud as thunder crying room room for my selfe and my Gospel O how have these kingdomes been shaking and the mighty men overturned overturned by the voice which is still abroad thundring that the world round about may heare and make room for Christ and his Gospel and all that will embrace it but the heavens must be shaken the heavens that cover this earth and the heavens that covers Gods glory the glory of his free grace in Jesus Christ I mean mans righteousnesse that is now a shaking by the Spirit of the Lord by proclaiming Christ and his righteousuesse to the worst of sinners Men have thought by way of works to find life and salvation neglecting Christ at least in part by resting as it were on two propes Christ and their own works but know this Christ is all and now will be all or nothing at all your former Popish ignorance he winked at but now he wills that all men repent of this sinne self-conceitednesse O! Christ must be all in all but I shall step a little aside the thing I aime at is to tell you what that is that remaines and cannot nor shall ever be shaken by men or devils well heaven and earth must be but these two things cannot be First The righteousnesse of Christ in which he clothes sinners yea the worst of sinners that comes to him and makes them Saints O sinner sinner come to Christ honour him by comming and he will honour thee by giving his righteousnesse unto thee O this righteousnesse is the long white Robe in which all the Saints are clothed Revelations Sinner come and take this Robe come yee may have it come it is free yee may have it come it is free to all yea free to all that will accept it O come then come sinners all sorts of sinners high low rich poore young old bound free but if yee do not come then remember this I say remember this yee shall cry one day to the rocks and mountaines to fall on you and runne to the dennes and caves to hide your naked soules naked for want of Christs righteousness which yee once refused Secondly As the righteousness of Christ cannot be shaken so the throne
of Christ cannot be shaken Daniel saith His Kingdome is an everlasting Kingdome and his Throne is an everlasting Throne and is established for ever saith David Well he that overcomes by Christ shall sit by Christ in this Throne How we overcome I tould you at first namely by Christ the Captaine of our salvation an easie way for thee well O sinner resolve resolve thy selfe what thou wilt doe For surely there are two eternities that all must passe into one with Christ in the Throne of Christ and of this eternity and glory all this that hath beene spoken is but as one Grape of that Bunch which the Spies brought from Canaan for Israel to taste in her journey you who are traveling with your faces Zion ward taste if there be not a sweetnesse in this one Grape this one Promise of Christ in sitting down with Christ in the Throne and Glory of Christ but as for thy resolution I know it I know it very well thou art resolved to live more and more to Christ and the honour of Christ who will thus honour thee by seating thee on his own Throne but for thy resolution I faine would have yea thine O carelesse sinner and if it be not for Christ and the honour of Christ mark me well what I say thy eternity shall not be with Christ no nor the Saints of Christ but quite contrary with Devils Zim and Ohim and damned spirits in dreadfull flames and utter darknesse but I hope thou wilt be wise and change thy resolution or else O all that love thee mourne mourne mourne for thee Revel 21. v. 1. And I John saw the holy city the new Jerusalem come downe from God out of heaven prepared as a Bride trimmed for her husband MAny glorious things did this young bosome beloved disciple see in the chap. 20. v. 11. He saw Christ sitting on his throne in Iudicature and in v. 12. The dead both small and great standing before him and the books opened which I conceive to be the consciences of men by which he judges all according to their works and in the 13. v. it is said The Sea Death and Hell give up their dead and in conclusion all was cast into the lake that was not found in the book of life which book of life I conceive to be Christ or the foreknowledge or purpose of God in Christ And now in the 1. verse of this chap. he saw a new representation of all things as a new Heaven and a new earth and of this Isaiah speaks chap. 66. v. 22. and chap. 65. v. 17. and here again Rev. 21. I saw a new heaven and a new earth for the first heaven and the first earth was passed away and there was no more sea which denotes trouble O christian the time is comming when sea and trouble sin and sorrow shall be no more for ever and now in the 2. v. he tels us of the holy city new Ierusalem comming down out of heaven from God prepared as a Bride trimmed for her husband I Iohn saw c. From whence observe briefly that God makes his divine and glorious discoveries to some singular men to Abraham to Moses to Iacob to Daniel to a Paul to a Iohn as in these words Secondly I Iohn saw the holy city too he saw many glorious things and this city amongst the rest From whence observe where God makes one divine discovery he will go on to make more and more still till at last he shewes them his own face and glory and they shall see my face saith God Revel 22. verse 4. Thirdly I Iohn saw how didst thou see by a divine discovery of Christ O all discoveries of this nature are from Christ and the Spirit but when was this discovery to him on the Lords day as chap. 1. v. 10. on the Lords day that is on that day when the Lord Christ took Iohn up in a trance to shew him all those glorious things which he saith Blessed are they that read or hear these things I blessed are they indeed that ever they were born whose eyes and eares Christ hath so opened as to see and understand the misterie herein which the blind bats and carnall world neither doe nor can see till God enlighten them by his Spirit Fourthly I Iohn saw the holy city new Ierusalem the Prophet Isaiah speaks chap. 64.16 of a holy city which lay wast v. 26. of a city which had salvation for wals and bulwarks But briefly the holy city Iohn speaks of here is that new Ierusalem of which old Ierusalem was but a type and yet that Ierusalem which was but a type of this city was the glory of the whole world the only city in the world yea called the city of the great King For first it was the figure of the everlasting city of God and therefore called Salem a place of peace wherein the Priests of God reigned it was setled on four mountaines mount Sion mount Moriah the two chief on mount Sion Dauids house stood and it was called mount Sion because it was a type of the highest heaven or habitation of Almighty God from which throne or habitation he descended in Christ to this lower Ierusalem and became our Redeemer to bring us into the highest Mount his eternall glory in mount Sion the highest heavens And now for mount Moriah it is as much to say the Lords mirrhe as ministers do interpret which signifieth our Lord Christ which is the true mirrhe and a sweet smelling sacrifice unto God yea a stedfast rock and unmoveable foundation whereon Gods Church and Christs members are all built as on a sure foundation as Isaiah 28. and Matth. 16. On this rock I will build my Church saith Christ meaning himself and therefore the gates of hell shall never prevail against it Besides this city had many mountaines round about it mount Olivet was one to which Christ went many times to pray and meditate David saith in one of his Psalmes as the mountaines are round about Ierusalem so the Lord is round about his people and in Ierusalem was Davids house which stood on mount Sion as I said before mount Sion was a great mount in Ierusalem on which David built typing out the Saints safety who are built on Christ Thirdly in Ierusalem was Solomons temple which the Iewes told Christ was fourty yeares a building and this temple was indeed the glorious piece in the whole world for workmanship and riches and in this temple was all the holy things the Ark and the Covenant the Mercy-seat and the Manna the Arke of God was made of Shittim-wood which like the Olivet and the Cipresse are not subject to wormes and putrifaction which did typefie the humane nature of Christ which Dauid saith Psal 16. Thou wilt not suffer to see corruption And in this Ark of Shittim was kept or laid up by Gods appointment the golden pot of Manna Aarons rod and the two tables of commandements as Exod. 25.
laying choise and precious strong and stable foundation time and age out lasting foundation heaven earth Saints and Angels foundation Secondly It might be very well called new Ierusalem if you consider her builders old Ierusalem was built by Bricklayers Carpenters and such like crafts-men the choysest of them but thou O new Ierusalem by God Christ and the Spirit therefore art thou said by Paul to be made without hands wee looke for a City whose builder and maker is God thy Husband is thy maker the God of the whole earth shall he be called thy God and he onely none laid one stone in thee but he none found a stone but he no nor stick nor straw as I may so say for he found all in his own eternall purpose O saith God this and this shall be a stone to make me a Ierusalem where I will dwell for evermore but these I will not use throwing millions by which was as likely as any if he had pleased to use them to set his glory of But as God found all so Christ beares all We on him are built saith Paul as a spirituall house unto the Lord built by the Spirit for as God findes all and Christ bears all so the Spirit builds all by his Word and Prophets Fourthly Ierusalem was built for the honour of the Jewish nation but thee O new Ierusalem for the God and Father of our Lord Jesus Christ who will shew his glory in thee because his love is set upon thee yea thy very gates more then all the dwellings of Iacob Fiftly Old Ierusalems wals and gates was but common stone but thine O new Ierusalem are built of all manner of pretious stones yea thy very gates are pearle O glorious city thy wals thy gates are precious living stones thy pavements are pure Gold Revel 21.18 O King Solomon where is thy glory all thy glory was but a dark shadow of this glory O Ierusalem city of the great King which he hath built for his Jewels and by his Jewels and the Sons of Sion more pretious then choyse Silver to dwell with him Christ and Angels for ever and ever Sixtly It is called new Ierusalem in respect of her watchmen and keepers O Ierusalem God did once set watchmen on thy wals but did they keep thee nay they could not keep thee they could not save thee for thou wast raced even to the ground But thou O new Ierusalem hath God and Christ within thee Angels round about thee well may thy gates be open day and night Revelations the 21. all safety is in thee all protection round about thee who was wont to be frighted from fears within and dangers round about Seventhly in respect of her light thy light O Ierusalem was not to be compared to thine O new Ierusalem thy light was but sun moon and creatures light but thy light O new Ierulem is this sun Suns and glory Angels are the sun of thy Sun and God is the Sun of Angels and glory too O new Ierusalem the glory of this God in thee is the light of thee the increated glory the uncreated glory O Ierusalem that is thy light therefore is thy light the light of lights and the light of life too the glory of the Lord and of the Lambe in thee are the light of thee O Ierusalem therefore is thy light the light of lights and the light of life too Now thou shalt need light of sun and moon no more no more for ever thou moon give place unto the sun thou sun give place unto the Lambe and unto the Lord for they must shine and ye must out for ever and let them shine thy day throughout thy long and endlesse day thy nightlesse day thy time and age out-lasting day It is said Abraham rejoyced to see Christs day O ye seed of Abraham Isaac and Jacob rejoyce in this your day for it will make amends for all your nights your nights of sorrow fear and trouble your longest nights your darksome could and stormy ones yea David tells you so saying though sorrow endure for a night yet joy commeth in the morning I this morning hath a noon of joy in it this mornings dawning hath and when ye by its dawning see O then what joy what peace what hope what rest thou canst not tell but doest enjoy thy wish thy would thy onely wish thy onely would which when thou hast thou ever cravest just as the child which suckes and cries and craves but hath Eightly it is called new Ierusalem in respect of her glory thy glory was gates walles temple towers riches strength and numeration of people But for thy glory O new Ierusalem it doth more excell all this then ever Solomons did the poorest Pesant for this read the 60 of Isa Arise and shine for the glory of the Lord is risen on thee the full glorie the true glorie which Moses could not behold and live no man can see my glory and live saith God to Moses but to thee O new Ierusalem when darknes shal cover the earth with al the dwellers therein then shall the Lord arise upon thee and his glorie shall be set and seen on thee yea such a glorie which shall confound the world yea confute the world of madnes and folly the world hath never seen thy glorie O new Ierusalem but when it doth shame shall cover her face and for shame shall kings and princes call to the hills and mountaines to fall upon them O Ierusalem the Gentiles shall walk in thy light then shalt thou see and shine and be astonished at thy own glorie the seas shall convert her treasure and the Gentiles their riches to Midian Ephah and Sheba shall bring their gold and incense unto thee for I will saith God beautifie the house of my glory verse 7. The yles shall waight upon thee the ships of Tharshish shall bring their sons their gold and freely offer to thee because of the name of the Lord thy God the holy One of Israel hath glorified thee Kings shall minister unto thee therefore thy gates shall be continually open they shall not be shut day nor night verse 12. and those kings and nations that will not serve thee shall be utterly destroyed O when will kings and nations minde this prophesie till then they will never submit their proud hearts cannot submit to lick the dust of thee O Ierusalem as David speaks Psalme But they shall submit like Iosephs brethren yea they that did afflict thee shall fall down at the soles of thy feet and call thee Sion the holy One of Israel And whereas thou hast been despised so that men went by thee I will make thee an eternall glory and a joy from generation to generation and thou shalt suck the milk of Gentiles and the breasts of kings yea the breast of Christ as I may so say the King of kings in whose breast lies a sea of sweetnesse where you may suck and smack smack and suck I and so
turnd to dust and must give account of this dust to Christ for he shall one day send them to all the winds to pick it up as himselfe speaketh Secondly I Iohn saw the holy City new Jerusalem descending down from God prepared as a Bride She descended or came down from God Observ Nothing comes up to God but that descends from God Flesh and blood saith Christ cannot inherit the Kingdome of God no it is a corrupt thing but corruption shall put on incorruption and mortality put on immortality but this incorruption and immortality too descends from above and therefore I saw her descending down from God the spirit and power of the mighty God may be the thing for which the Evangelist saith I saw new Ierusalem comming down from God out of Heaven But in the third place I saw new Ierusalem comming down prepared or trimmed like a Bride a Bride is trimmed or adorned with new or beautifull garments old spotred garments are ill beseeming the Bride and therefore she never doth aray her self but in lovely ones Well then here is according to my light the meaning of these words and I think the very naturall sence of the spirituall as I may so say or the spirituall meaning of the Spirit of God in these words I John saw the boly city the new Iernsalem comming down prepared as a Bride the righteousnesse of Christ Iesus God man imputed reckoned and given to man by God and put on by the mighty Spirit is the newnesse of it and the adornment of her and this righteousnes of God 2. Cor. 5. and the last yea it is the righteousnesse of God For he was made sinne for us who knew no sinn that we might be the righteousnesse of God in him Well by this mighty Spirit of God is Ierusalem arayed in this righteousnesse wrought out by Christ for her and so given by God for that same purpose namely Ierusalems adornment and now he beholding her in this he must needs say I saw her descending down from God out of heaven trimmed as a Bride When she is trimmed and arrayed by God Christ and the Spirit yea and she must needs be now lovely and Bride-like beautifull doth the spotted moon and twinckling stars adorne the cloudy element and make it so lovely that a David cries out O Lord how wonderfull are thy works Psalme 8. v. 3. then must needs Christ the Sun of suns and angels too to make his Ierusalem beautifull when he shall cloath her with his own righteousnesse as with a garment downe to the ground Ofriends this righteousnesse of Christ is the wedding garment of new Ierusalem and in this garment saith Iohn I saw her comming as a Bride trimmed for her husband Christ the King of kings Saints and Angels surely the kings daughter is all glorious without as well as within for her cloathing is all embroidered gold wrought out by Christ and put on by the Spirit O when the Saints shall wait on Christ up and down the heavens in this garment or righteousnesse of his how princelike will his attendance bee when ten thousands of these shall stand before his throne yea ten thousandmillions of these with as many Angels to them shall all as one joine to sing his victories over sin death hell men and devils in this garment of love and livery of his favour what sparkling beames will passe from one to the other like suns reflecting on each others glory yet all from Christ like Moon and starres in their horizon And now O thou poor and prodigall sinner what thinkest thou of that day when it shall be said bring hither the best robe and the gold ring for this my once lost but now found son O what a change will here be when the rags in which thou tendedst hogs shall be taken off and thou cloathed with thy eldest brothers garment brought thee will not thy change be like Ioshuahs in putting off his filthy garment yea truely will it if dust were turned to gold and common stones to jewels nights to dayes and falling Commets to fixed stars and then againe to beaming suns yet all was nothing I say all these changes were nothing to that change that Christ maketh with sinners when hee takes off their sins rags and righteousnesse and puts on his own righteousnesse on them and therefore well might John say I saw her trimmed as a Bride when he had trimmed her with his own righteousnes thou art comely in my comelines saith Christ to the spouse Well reader I hope in this interpretation that thou and I am one and doe agree that this is the beauty of the new Jerusalem that the Spirit means by wedding garment and beautifull adornment And mark because it is this she is trimmed with therefore is she said to be seen comming down from heaven as having none of this bravery but from God Christ and the Spirit Secondly I saw new Jerusalem comming down in an uniform manner shee came not tumbling nor dropping now and then a piece as I may so say nor in a scattering manner but I saw new Ierusalem the whole Church as one single person comming down from God the whole church is but one Bride as I may so say for Christ the Bridegroom neither doth hee look on her any other wayes nor should wee but we are like the silly country people who sometimes take the Courtier for the Prince and the lachey servant for the master so we many times take the son for the Bridegroom and the lasie professor who makes a fait show when as indeed he is but a beggarly time server and hath no true grace nor vertue for the noble and royall Christian though there be not such an outward show in respect of talk and perfection which I speak not against in a sincere heart but as I said before Christ counts his church but one and so the Angel invites saying behold ye the Bride the Lambs wife and so saith himselfe my love my dove she is but one the onely one of her mother And this may justly reprove many in our dayes who will distinguish the Church of Christ into as many parcels as are formes or judgements and congregations every one thinking themselves to be the true Church when as at the best they are but a piece of his Jerusalem as I apprehend and that for these reasons First Jerusalem or the Church of God though she consist of many Iewes and Gentiles called and uncalled yet in truth she is but one church or body of which Christ is the head Secondly every particular person of the whole Church of Christ being arayed and trimmed by God and Christ may be called by the name of one single person and so counted the Spouse of Christ Againe I saw new Jerusalem comming down as a Bride here he makes no distinction of bond or free high or low Independant Anabaptist Presbyterian this or that forme of fellowship but he saw all these as in one
is he that readeth and he that heareth But I come to the words and will open them or at least will hint something from them according to my weake and glimmering light And first We have the rise of this River and that is the Throne of God and of the Lambe which I conceive to be his own everlasting glory in which he dwels and lives or otherwise the glorious union of the divine nature which sets up one another as a Throne a Prince the Father sets up the Sonne the Sonne reveales the Father the Spirit sets up and is sent forth by both which is the River Secondly For the nature of this River It is pure He shewed me a pure river of water so saith David With thee is the well of life so pure this River is pure pure indeed First In its nature and rise it proceeded from the pure fountaine of Gods Glory or the Throne of God and the Lambe and so it is pure for nature Secondly It is pure for operation it purifieth where it runneth and so it is like the refiners fire and fullers sope purifying the sonnes of Levi which is by washing them in the blood of Christ and leading them in and by the commands of Christ Thirdly It is cleare yea so cleare as it cannot be compared to any thing but the Chrystall O the Chrystall stone it is the clearest of all stones Diamonds are darke and cloudy many but the Christall stone it is the clearest of all you may see through and through it so cleare is this River you may see through and through all eternities by it from eternity to eternity and mystery to mystery Christ in earth Christ in glory Christ in flesh Christ in spirit and all cleare We with open face behold the glory of God as in a glasse and are changed from glory to glory but by the spirit of the Lord the River from the Throne Fourthly He shewed me a pure river of life I that is the well of life saith David 36.8 Here is the excellency of this river it is a living river and a life-giving river so saith Christ He that shall drinke of this water that I shall give him meaning this river shall never thirst againe but shall have a living satisfaction in it and out of his belly shall flow rivers of living water O the worth of this living river this life-giving river endlesse life and glory Glorious things are spoken of thee O City of God so may I say of thee O River of God whose streames refresh the City of God Psal 46.4 Well I know yee perceive by this what this river this living river so pure and cleare as Christall flowing from the Throne of God and the Lambe as proceeding from both sent forth by both to water the Paradice of God yea every plant and tree especially those that want most Well are you satisfied what this river means that John tells you is so pure so clear I beleeve you are but take this Scripture too however John 7. v. 37. in the last day the great day of the feast Jesus stood up saying if any man thirst let him come unto me and drinke and out of his belly shall flow rivers of living water and this spake he of the Spirit which they should receive beleeving in him Hearken O heavens heare O earth give eare O ye inhabitants of the world O what a proclamation is here for you from a sweet and bountifull Christ to a poore and thirsty sinner what the river of life to any one high low rich poor yong old bond free yea any one that will come by beleeving O free O bountifull Christ inviting sinners to a river yea a living river to drinke their fils and yet a drop is more worth then ten thousand rivers of oyle yea the oyle of spices yea the sweetest spices O christian friend here is the well of life indeed here is the fountaine of life indeed here is the river of pleasure I and the sweetest pleasure too lies in this streame for it is the river of life endlesse endlesse life and glory And heare now O ye sons of men how loudly Christ calls poore sinners to come to this Chrystall river in the Scriptures before John saith Christ stood up in the midst of the feast upon the great day where multitudes were gathered and cried out with a loud voice saying if any man thirst let him come unto me and drink O sweet Saviour of sinners how doest thou scatter life and pardon to all by standing up and proclaiming loudly a river of life to all thoughts of graces and bounty are free so saith Davids Psalm Free indeed when unto all and see the like proclamation Revel 22. v. 17. the 〈◊〉 of God and Christ the heavenly Jerusalem the misery of soules being spoken of by John that are shut out of this glory A proclamation is again made supposing upon the former considerations carelesse sinners will mind their eternall happinesse being concerned 〈◊〉 Well the Spirit and the Bride saith come and let him 〈◊〉 beareth say come and whosoever is a thirst let him come and take the water of life freely freely O friends mee thinks this proclamation cries room room expecting as it were the whole world would now follow Christ for this water of life the river of life and yet where is the man that stirres if a Prince should ride a circuit with an Herald and make a proclamation of lands and livings to all that would accept them How O how then would all men run and tumble O friends Christ proclaimes both lands and livings jewels crowns and kingdomes nay more ten thousand times more a river of life and glory and men will scarcely stirre arise arise sots and heare if you be not deaf and cannot O the Spirit invites and bids you come too the eternall Spirit of God one with God the third person in the Trinity of God shall this eternall Spirit of God one with God comming down from God inviting you in the name of God and for your own soules sake to accept of this river of God sent forth by God for the glory of God shall this invitation he slighted O must not this be a high contempt of God and a great afront to the Spirit of God sent to thee by God so to be slighted O thou slighting carelesse foolish sinner Sinner this contempt of the Spirits invitation may cost thee thy soule thy soule I say thy everliving soule if thou dost not quickly minde it Secondly the Bride bids you come the Lambs wife the Spouse of Christ united to Christ being married with Christ by the Spirit of Christ in faith divine love and sweet obedience to Christ O she hath drunk of this river well may she say come all that will come come she knowes by experience this to be the river of life and pleasure and therefore she saith come away come away or else you die you die and now O every one
friends death hath no Commission but from him the Lord that gives and takes and blessed be his name yea blessed I say be his holy name for what he hath now taken from me he first did give unto me Why should I not then praise his name Oh that I could and you my friends for all he gives and all he takes And that we may know first it is your duty yea I say is your duty and all theirs that truly feare God to submit with patience to his will and blesse his name for all his dispensations the which I will prove by some examples I could give you many instances as first that of old Eli concerning his Sonnes which you may read in Samuel the first Book Chap. 3. vers 18. O with what a sweet spirit doth he receive that sad message concerning his sons It is the Lord let him doe with me what he please O sweet and soure A sad message is told good old Eli concerning his sons yea a very sad one at which the eares of men should tingle But yet saith Eli unto Samuel It is the Lord and let him doe what seemes him good A second instance is that of David 2 Sam. Chap. 15. vers 26. Who was faine to fly with the Ark of God and his servants for his life from his habitation by reason of Absolom's unnaturall and deceitfull Rebellion Well many weep for this good mans danger and affliction and so doth he for he goes from Ierusalem with his head covered and his eyes weeping but yet sweetly thus saying If he have any pleasure in me he will bring me back againe otherwise loe here I am let him doe with me what he please O what a sweet and Saint-like Spirit was here in David Let him doe what he please loe here am I to submit A third instance is that of Paul who makes this his desire To glorifie Christ in his body But whether it be by life or death Paul cares not so Christ be glorified I could instance above all in Christ the patterne of all who sweetly sayes thus in the Garden Not my will but thine be done But I shall only mention in Iob whose sweet submission to God in his great afflictions I little minded till within these few dayes I don't remember scarse when I read one of Iobs Chapters O how many sad messages was brought to him not in one week after another like mine but in one day did his sad messengers come tumbling in with heavy messages concerning his sheep oxen servants sons and daughters well saith Iob The Lord gives and takes and blessed be his name What fuller submission could there be in a gracious heart then here is in these words But let me give you three or foure reasons why a gracious heart should sweetly submit to Gods will and the first reason shall be this the Holinesse of his will a Saint sees in the will of God a holinesse and therefore let things goe how they will yet thou remainest holy O thou that inhabitest Eternity Paul sayes he workes all things according to the counsell of his owne will surely that must needs be holy that is wrought according to the will and counsell of a holy God A second reason why a gracious heart should sweetly submit to the will of God is the Soveraignity of Gods will above the creature he doth what ever he will and all what ever he will and therefore saith Paul who hath resisted his will Shall the potsheard strive with the Potter or the creature with the Creator No nor the servant with his Master neither much lesse a gratious heart with his God and Maker Teach me to doe thy will O God saith David and every gracious heart too It is our prayer to say Thy will be done and it would be our perfection to submit A third reason why a gracious heart should submit to Gods will is the goodnesse of Gods will the will of God is good in all his working to his people So saith Paul all things worke together for the best to them that feare God Yea those vvorkings of Gods vvill vvhich most crosse nature doth he see a goodnes in O that I had more ability to see this to but however a gracious heart sees a goodnes in conclusion vvhich he doth acknovvledge in the will of God It was good for me saith David that I was afflicted for before I went astray And truly affliction doth often cause a Saint to looke to his wayes which he is too apt in prosperity to be mindlesse of Let us search and try our wayes saith the Church in afflictions and so saith a gracious heart in every smart affliction O how good is that will of God that wils thy affliction for so good an end And thus you see three reasons why a gracious heart should sweetly submit to Gods Will because of its Holinesse its Soveraignity and Goodnesse One word or two more and then I hvae done First then labour with your owne hearts to submit to Gods Will for in every submission yee serve some glorious designe of God and for this reasons sake labour quietly to submit O that my soule did know well his designe and reason why hee hath dealt so with me as hee hath in a way of affliction my afflictions are yet like the black side of a cloud O that I could see the bright side the glory of God which every strong Christian sees and by seeing quietly submit 2ly Let us labour to submit our wils to Gods for conformities sake and here let vveake Christians take the example of strong and they the example of Christ Who for the Glory that was set before him endured the Crosse and despised the shame Thirdly let us submit our vvills to God for it is the surest vvay and the safest First it is the surest if you vvould not offend God for if ye storme yee sinne and offend God vvhich a gracious heart should be carefull of Secondly it is the safest vvay the sturdy oakes resist the vvinde and are split but the gentle reed by yeelding stands Doth God take a child yeeld Doth he take another yeeld Doth he take all yeeld Doth he take a Wife a Husband yeeld If thou dost not he can take thy soule and throvv it into apprehensions of his vvrath vvhich vvill make thee roare as if thy bones vvere broken yea all thy bones but especially yeeld to God for he cannot onely take all thy comforts from thee but thy very soul and throw it into hell too O my friends let us yeeld to God for there is safety in it I have heard some ministers say of Augustine Lord saith he cut me hack me kill me so thou save my soul he hath delt so by my wife she hath had cutting afflictions two or three days travelling by a child as with Samuel which some of you my friends well know and as many by his losse his losse and the rest must needs be cutting well thus