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3M k CATEAT AGAIVST INJ^lDEttTr.
Now, since he hath revealed peculiar ways of pleasing and
honouring hinv, and obtaining his favour, and that to various ages
and nations, it is evident, that be did not dciiign to give a loose
to the wild fandes of mankind, to contrive a religiou, each for
himself, and to resolve to be pleased with any superstitions which
tliey should invent. If tlie servants of a family, or the subjects
or officers of a*kingdem, had special forms of service and duty
assigned tliem, in order to please their superior, surely na prince,
nor master, could be pleased with their humorous and fantastic
pretences, to please or gratify him in another way, under the neg-
lect of h is own appointments.
However, this is sufficient for ns, that since we in Great
Britath, have a divine revelation so well attested, we are not left
to our own fancy, to invent a worship for ourselves : Nor will the
great God ever be pleased with those, who reject his divine con-
trivances, and c ounsels in the gospel, and pretend to find ne^
ways of their own to obtain his favour. The very pretence u
too assuming and presum])tuous for a creature ever to hope foj
acee|)tance by it in the sight of God his Creator.
Question IX. But have not heathens and infidels been savec
as well as^ Jews and christians ? Did not Job and his' four Wiendi
in Arabia, Melchisedec king of Salem, and Jcthro the priest o
Midian, and Cornelius a heathen soldier, a centurion in Cesarei
all find acceptance with God, though they were Gentries or hea-
thens, and worshipped him in a different way,-from Abraham anc
Moses, and the nation of the Jews ? Did not God sufficient!]
shew his approbation of them and their religion, thou^ some o
them lived near enough to the families of Abraham and Israel
and might liave acquainted themselves vriUt their instituted wayi
of worship ? And aoth not Peter's speech to Cornelius confim
this ? Read the story ; A cts x. 1, 2, 3, 31, 34, 35. T'here was i
ceHain man in Cesarea^ called Cornelius^ a centurmi of the band
called the Italian bandy a devout man, and one that feared Goc
with all his house, which gave much ahns to the people, and prayt^
to God alway. He saw in a vision, evidently, about the ninl
hour of the day, an angel of God coming in to him, and sayin,
unto him J C ornelius, thy prayer is heard, and thy alms are had i
remembrance in the sight of God. 'Then Peter being sent foi
opened his mouth, and said, of a truth, I perceive that God is n
respecter of persons : But in every nation, he that feareth hin
and worketh righteousness, is accepted with him. \Vliy then ma
not a philosopher in Cliina, t heathen in America, or a deist i
Britain, if he follows the dictates oi the light of nature, woi
shipping the true God, and practising tlie common duties of roc
rality, find acceptance with God ?
Answer. The last part of this qneslion, has, I think, a sn
dent answer given to it under the former questions, when
proved that the mere light of nature is not sufficient to seem
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa05wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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Now, since he hath revealed peculiar ways of pleasing and honouring him, and obtaining his favour, and that to various ages and nations, it is evident, that he did not design to give a loose to the wild fancies of mankind, to contrive a religion, each for himself, and to resolve to be pleased with any superstitions which they should invent. If the servants of a family, or the subjects or officers of a kingdom, had special forms of service and duty assigned them, in order to please their superior, surely no prince, nor master, could be pleased with their humorous and fantastic pretences, to please or gratify him in another way, under the neglect of his own appointments.
However, this is sufficient for us, that since we in Great Britain, have a divine revelation so well attested, we are not left to our own fancy, to invent a worship for ourselves: Nor will the great God ever be pleased with those, who reject his divine convivances, and counsels in the gospel, and pretend to find new ways of their own to obtain his favour. The very pretence is too assuming and presumptuous for a creature ever to hope for acceptance by it in the sight of God his Creator.
Question IX. But have not heathens and infidels been saved as well as Jews and Christians? Did not Job and his four friends in Arabia, Melchisedec king of Salem, and Jethro the priest of Midian, and Cornelius a heathen soldier, a centurion in Cesarea, all find acceptance with God, though they were Gentiles or heathens, and worshipped him in a different way, from Abraham and Moses, and the nation of the Jews? Did not God sufficiently shew his approbation of them and their religion, though some of them lived near enough to the families of Abraham and Israel, and might have acquainted themselves with their instituted way of worship? And doth not Peter’s speech to Cornelius confirm this? Read the story; Acts x. 1, 2, 3, 31, 34, 35. There was a certain man in Cesarea, called Cornelius, a centurion of the band, called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. He saw in a vision, evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius, thy prayer is heard, and thy alms are had in remembrance in the sight of God. Then Peter being sent for opened his mouth, and said, of a truth, I perceive that God is not respecter of persons: But in every nation, he that feareth him and worketh righteousness, is accepted with him. Why then may not a philosopher in China, a heathen in America, or a deist in Britain, if he follows the dictates of the light of nature, working the true God, and practising the common duties of morality, find acceptance with God?
Answer. The last part of this question, has, I think, a sufficient answer given to it under the former questions, when proved that the mere light of nature is not sufficient to secu-
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DISCOURSE n; ioi
iff f roiti ihls divine pleasure 7 Is Jesus for ever silent ? Does
16 converse with his glorified saints no more ? And surely if h e
^peak, the saints will he^ti* and attends
Or it m ay be that our blessed Lord, even as he is m an, has
oiiie noble and unknbwn way of communicating a long discourse,
ft a long train of ideas and discoveries to millions of blessed
piflta at once, without tlie formalities of voice and language ;
lid at some peculiar seasons he may thus instruct and delight
is aiunts in heaven. Thus it appears there may be something
Dtt6ng the spirits of the just above that is analogous to prayer and
feau^hin^, as well as praise. O how gustfiil are the pleasures of
eleatial worship ! What unknown varieties of performance^
fbM sublincie ministrations there are, and glorious services^
i6lle can tell. And in all thir variety, which may be perlbrmed
a sweet succession, there is no wandering thought, no cold
Action, no divided heart, no listless or indifferent worshipper.
¥lliat we call rapture and extasy here on earth, is perhaps tlie
bnstant and uninterrupted pleasure of the church on high in all
bdr adorations.
But let the worship of the glorified spirits be never so vari«
Us, yet I cannot persuade myself that mere direct acts or exer-
tses of what we properly call worship, are their only and ever-
istiog work. The scripture tells us, there are certain seasons
rhen the angels, those sons of God, come to present themselves
cfore the Lord ; J ob i. 6. and ii. 1. It is evident then, that the
itervals of these seasons are spent in other employments : And
rhen they present themselves before God, it does not suiKciently
wear that mere adoration and praise is their only business at
Se t hrone. In the very place which I have cited, it seems more
atural to suppose that these angelic spirits came thither rather
I render an account of their several employments, and the suc«
ess of their messages to other worlds. And why may we not
oppose such a blessed variety of employment among the spirits
f m en too ?
This supposition has some countenance in the holy scripture.
lie angel or messenger who appeared to St. John, and shewed
im Yanous visions, by the order of Christ, forbids the apostle
> w orship him, ybr / am thy fellow-servant ^ s ud he, and of t hy
tihren the prophetSy and of them which keep the sar/vigs of t his
Hfk ; Rev. xxii. 8, 0. These words naturally lead one to think,
lat tliough he appeared as a messenger from Christ, and in the
rm of an angel, yet he was really a departed saint, a brother,
Gellow-prophet, perhaps the soul of David, or Isaiah, or Moses,
iio would count it an honour even in their state of glory to be
employed by their exalted Lord -, a nd they also keey or oh-
'«d WMitfor the accomplishment oi the «a^u^ ^1^^^.^^^^
Vol. mi.
q c
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The works of the Rev. Isaac Watts D.D. in nine volumes
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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DISCOURSE II:
If from this divine pleasure? Is Jesus for ever silent? Does he converse with his glorified saints no more? And surely if he speak, the saints will hear and attend.
Or it may be that our blessed Lord, even as he is man, has some noble and unknown way of communicating a long discourse, or a long train of ideas and discoveries to millions of blessed spirits at once, without the formalities of voice and language; and at some peculiar seasons he may thus instruct and delight is saints in heaven. Thus it appears there may be something among the spirits of the just above that is analogous to prayer and reaching, as well as praise. O how gustful are the pleasures of celestial worship! What unknown varieties of performance, what sublime ministrations there are, and glorious services, one can tell. And in all thir variety, which may be performed a sweet succession, there is no wandering thought, no cold flection, no divided heart, no listless or indifferent worshipper. What we call rapture and extasy here on earth, is perhaps the constant and uninterrupted pleasure of the church on high in all their adorations.
But let the worship of the glorified spirits be never so various, yet I cannot persuade myself that mere direct acts or exercises of what we properly call worship, are their only and everlasting work. The scripture tells us, there are certain seasons when the angels, those sons of God, come to present themselves before the Lord; Job i. 6. and ii. 1. It is evident then, that the intervals of these seasons are spent in other employments: And when they present themselves before God, it does not sufficiently appear that mere adoration and praise is their only business at the throne. In the very place which I have cited, it seems more natural to suppose that these angelic spirits came thither rather to render an account of their several employments, and the success of their messages to other worlds. And why may we not suppose such a blessed variety of employment among the spirits of men too?
This supposition has some countenance in the holy scripture. The angel or messenger who appeared to St. John, and shewed him various visions, by the order of Christ, forbids the apostle to worship him, for I am thy fellow-servant, said he, and of thy children the prophets, and of them which keep the sayings of this book; Rev. xxii. 8, 9. These words naturally lead one to think, that though he appeared as a messenger from Christ, and in the form of an angel, yet he was really a departed saint, a brother, fellow-prophet, perhaps the soul of David, or Isaiah, or Moses, who would count it an honour even in their state of glory to be employed by their exalted Lord; and they also keep or observe and wait for the accomplishment of the sayings of that book.
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BAlRMONT OF ALL ft£LIOI<nr«.
the true meaning of such texts of scriptorc, so it raust be grantei
that the 8cri]iture teaches us elsewhere to add also, that th
constant and persevering endeavours of such penitents aftc
obedience and holiness, s^all be approved and even rcwarde
by grace, so far as finally to obtain heaven and complete sal
nation; through the meritorious undertaking of the Mediator. '
X« As this has been a matter of much controversy, let m
endeavour to make it yet more plain to every reader. The bei
of mea in this world have not a righteousness of works con
mensurate to any law of God whatsoever ; f or their faith and re
{^entance, and even their sincerity are all imperfect, and do m
idly answer the demands of God under any dispensation : Bi
we are saved by a humble and hearty acknowledgment of sii
with a perpetual tnist or dependence on true grace ; always su]
posing our faith to be attended with a return to God by repen
ance and constant endeavours to please him. And though fait
or trust in the mercy of God be in itself a work of righteousnes
and though it be attended or followed by repentance and lov<
iand worship and holy obedience, yet in the matter of our justii
cation before God, it is not considered as a work of righteoa:
ness, or as fully answering the demands of any law of God wha
soever, and thereby claiming justiScationy by that law ; b ut it
considered only as an act of the soul, whereby it humbles itse!
empties itself, renounces itself and its own works as a suiBciei
ground for justification according to any law, and whereby it d<
pends or trusts merely in the grace of God through a sense of i
own guilt and imperfection. As when a son hath grievous
ofiended his father by breaking his righteous laws or command
and then throws himself down at his mther^s foot, and waits ai
hopes jTor pardon and acceptance, this hoping and waiting do
not justify nim as a work of righteousness, but merely as r
nouncing all self- worthiness, and as a dcpendence-on mercy;
is not considered so much as an obedience to ids father's law, b
as it i s an acknowledgment of guilt, and trust in mere mere
And this seems to be the true design of St. Paid, in the r
presentation he makes of the matter, throughout tile four
chapter of Romans, which is the chief place in the bible, \vhe
this matter is riiost expressly and directly treated of, and argue
XI. Thus our acceptance with God arising from faith ai
not works, none have any reason to glory in the preseqce
God: Justification by faith cuts off all boasting. And inde
this seems to be one main design of the blessed God, in appoir
ing our justification under all the dispensations of the covenant
grace, to be obtained not by works but by faitli, or trust in fr
meixry, viz. that since pride and self- sufiiciency was one grc
spring of the first sin and ruin of mankind ; this pride of m
might be humbled, thai no flesh should ever have the least groui
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watts_works_vol_3.pdf
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| 617
| 633.6
| 1,227.36
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240630011330Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa05wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240630011330Z
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the true meaning of such texts of scripture, so it must be granted that the scripture teaches us elsewhere to add also, that the constant and persevering endeavours of such penitents after obedience and holiness, shall be approved and even rewarded by grace, so far as finally to obtain heaven and complete salvation, through the meritorious undertaking of the Mediator.
X. As this has been a matter of much controversy, let me endeavour to make it yet more plain to every reader. The benefit of men in this world have not a righteousness of works commensurate to any law of God whatsoever; for their faith and repentance, and even their sincerity are all imperfect, and do not fully answer the demands of God under any dispensation: But we are saved by a humble and hearty acknowledgment of sin with a perpetual trust or dependence on true grace; always supposing our faith to be attended with a return to God by repentance and constant endeavours to please him. And though faith or trust in the mercy of God be in itself a work of righteousness and though it be attended or followed by repentance and love and worship and holy obedience, yet in the matter of our justification before God, it is not considered as a work of righteousness, or as fully answering the demands of any law of God whatsoever, and thereby claiming justification, by that law; but it is considered only as an act of the soul, whereby it humbles itself, renounces itself and its own works as a sufficient ground for justification according to any law, and whereby it depends or trusts merely in the grace of God through a sense of its own guilt and imperfection. As when a son hath grievous offended his father by breaking his righteous laws or command and then throws himself down at his father's foot, and waits and hopes for pardon and acceptance, this hoping and waiting does not justify him as a work of righteousness, but merely as nouncing all self-worthiness, and as a dependence on mercy; is not considered so much as an obedience to his father's law, but as it is an acknowledgment of guilt, and trust in mere mercy. And this seems to be the true design of St. Paul, in the presentation he makes of the matter, throughout the fourth chapter of Romans, which is the chief place in the bible, where this matter is most expressly and directly treated of, and argue
XI. Thus our acceptance with God arising from faith and not works, none have any reason to glory in the presence of God: Justification by faith cuts off all boasting. And indeed this seems to be one main design of the blessed God, in appointing our justification under all the dispensations of the covenant grace, to be obtained not by works but by faith, or trust in fraternity, viz. that since pride and self-sufficiency was one great spring of the first sin and ruin of mankind; this pride of man might be humbled, that no flesh should ever have the least ground.
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•86 THt DOCTRINE OF THE TRINITY.
sahitSj and of the household of God ; E ph. ii. 19. What a ino«l
absurd and grievous thing it i s, that wc, who arc brought into
such a state of friendship by divine grace, should obey the cor*
rupt dictates of nature, and the lusts of the flesh ! that we should
quarrel and fight, even in the presence of that God, to whom
we have access by the blood of one Mediator, and by the influ*
ence of one Spu*it ! Surely tliis must be a Spirit of union and
peace and love, tliis one Spirit, wliich reconciles God and man,
who were at a dreadful distance ; t his Spirit whidi reconciles Jew
and Gentile, wlio were mutual stran^^ers and enemies. And how
can we 8upi>ose we arc governed by this uniting Spirit, this Spirit
of gentleness, meekness and friendship, if we indulge the fer*
ments of wrath and revenge in our bosom, if we resolve to carry
on strife and contention witli the langua^ of railing, and reviling
against tliose, who worship the same God, by the same Media-
tar ? How can we hope, that this Spirit has ever reconciled as
to God) if we persist in enmity against our brethren ? Should
we have all faith^ and remove mouniaws^ if w e have not love^ we
are not christians ; 1 Cor. xiii. 2. The very nature and life of
Christianity, is faith working by love, faith leading the soul to
God the Father, through the mediation of Jesus Christ bta
Son, by the aid of the Holy Spirit, and producing all works of
holiness, by the influence of love to Grod and man. May
this be wrought in our hearts, and practised in our whole course
of life !
The Recollection. — ^^ Hast thou heard, O mv soul, hast
thou learned, the glorious discoveries, that God has made of
himself to fallen creatures, and does not thy heart rejoice witliin
thee at the sound of such a doctrine, and such a salvation ?
Has the blessed (lod revealed lumself to tliee in his beloved Son,
and by his Holy Spirit ? And does he invite thee to approach him
as a Father, by such a divine Mediator, and such a aivine Sane*
tifier ? O let all the {K>wers of thy nature submit with joy to all
the discoveries of such a grace. Go, humble thyself betbre an
oflrnded God, who is willing to become a Father and a Friend :
Go, in the name of Jesus tlie great Mediator, and make thy
approaches to the throne. Seek the influences of the Holy
Spirit to enlighten tliy dark understanding, to conquer the obsti-
nacy of t hy will, and subdue all thy affections to a sincere comr
iiliance w itli this method of divine love : And let the constraining
brce of tliis sweet doctrine unite thy heart to all thy fellow-chris-
tians, who sincerely worship the same God, who seek for accept-
ance through the blood of the same Mediator, and who depend
npon the aids of the same Spirit.
'^ Ilappy day, when faith and holiness, and love, shall be
found shining^ and reigmng amongst all that profess the reUgioii
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D:20240513032656Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa01wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240513032656Z
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THE DOCTRINE OF THE TRINITY.
saints, and of the household of God; Eph. ii. 19. What a most absurd and grievous thing it is, that we, who are brought into such a state of friendship by divine grace, should obey the corrupt dictates of nature, and the lusts of the flesh! that we should quarrel and fight, even in the presence of that God, to whom we have access by the blood of one Mediator, and by the influence of one Spirit! Surely this must be a Spirit of union and peace and love, this one Spirit, which reconciles God and man, who were at a dreadful distance; this Spirit which reconciles Jew and Gentile, who were mutual strangers and enemies. And how can we suppose we are governed by this uniting Spirit, this Spirit of gentleness, meekness and friendship, if we indulge the ferments of wrath and revenge in our bosom, if we resolve to carry on strife and contention with the language of railing, and reviling against those, who worship the same God, by the same Mediator? How can we hope, that this Spirit has ever reconciled us to God, if we persist in enmity against our brethren? Should we have all faith, and remove mountains, if we have not love, we are not christians; 1 Cor. xiii. 2. The very nature and life of Christianity, is faith working by love, faith leading the soul to God the Father, through the mediation of Jesus Christ his Son, by the aid of the Holy Spirit, and producing all works of holiness, by the influence of love to God and man. May this be wrought in our hearts, and practised in our whole course of life!
The Recollection.—“Hast thou heard, O my soul, hast thou learned, the glorious discoveries, that God has made of himself to fallen creatures, and does not thy heart rejoice within thee at the sound of such a doctrine, and such a salvation? Has the blessed God revealed himself to thee in his beloved Son, and by his Holy Spirit? And does he invite thee to approach him as a Father, by such a divine Mediator, and such a divine Sanctifier? O let all the powers of thy nature submit with joy to all the discoveries of such a grace. Go, humble thyself before an offended God, who is willing to become a Father and a Friend: Go, in the name of Jesus the great Mediator, and make thy approaches to the throne. Seek the influences of the Holy Spirit to enlighten thy dark understanding, to conquer the obstinacy of thy will, and subdue all thy affections to a sincere compliance with this method of divine love: And let the constraining force of this sweet doctrine unite thy heart to all thy fellow-christians, who sincerely worship the same God, who seek for acceptance through the blood of the same Mediator, and who depend upon the aids of the same Spirit.
“Happy day, when faith and holiness, and love, shall be found shining, and reigning amongst all that profess the religion
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The works of the Rev. Isaac Watts D.D. in nine volumes
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240524031137Z
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357
UISCELLANEOUS THOVOBTa.
ttge ioto the world of spirits ! We know we must leave our
flesh behind us io the grave ; aud there let it lie till it hath
finished the time of its appointed purification ; l et it l ie and refine
from all the dregs of sin and sensual impurities ; l et it wait for
the beams of tlie last morning, and salute the dawn of the great
rising-day. Glorious and surprising day indeed, for the resto-
ration ofa ll the originals of mankind, when paintings end sha-
dows shall be no more ! Blessed hour, when our dust, at the
creatine call of heaven, shall up start, into man ; i t s hall glow with
oew life and immortal colours, such as nature in her gayest
scenes hath nev.er displayed ; snch as the dreams of poets were
never able to represent, nor the pallet of Titian ever knew.'
XXIX.— On ihe Sight of Queen Mary, in the Year 1694.
1 I taw th'llliiitrio«tfonii» I saw If Graciog the throne, while at their
Beaaty that gave the nationi law : feet
Her eyes, like nercy on a throne, With bumble joy three nations meet.
In condescending grandeur shone.
* 7 Secure of empire^ she might lay
S That blooming face! how lovelyfair! Her • c rown, her robea, and state
Hath nature mlx*d hcrwoiiders there \
The rosy morn such lustre sbows* And s'emeind:s t ten thousand nymphs be
Glaaciog along the Scythian snows.
Her beauty would proclaim thequeeUf
3 Her shape, her motion, and her mieoy
All beav'niy ; such are angels seen, Bpanorthosis.
When the bright vision grows intense,
8 Her guardian angel heard my song»
AwL fancy aids our feebler sense.
Fond man, he cry'd, forbear to wrong
My lovely charge. So vulgar eyes
4 Earth*s proudest idols dare not vie Gaze at the stars,and praise the skies.
Witb such superior majesty :
A kindling vapour might as soon
9 Ru dely they praise,who dwell below^
Rise from the bogs, and mate the
Andheav'n's true glories never know*
moon.
Where stars and planets are no more
Than pebbles scattered on the floor.
5 ril call no Raphael from his rest ;
Such charms can never be exprest :
10 So, where celestial virtues joined
Pencil and paint were never made • Form an incomparable mind,
To draw pure light without a shade. Crowns, sceptres, beauties, chamiy
and air.
6 Britain beholds herqueen with pride, Stand but as shining servants there.
And mighty William at her side \
XXX. — On the Effigies of his Royal Highness George^ late
Prince of Denmark^ and Lord High Admiral of Great"
Britain, made in fVax, and seated at a Banquet near the
Effigies of her late Majesty Queen Anne.
All happily performed in a very near Imitation of the Life, by
Chrysis, 1705.
SO |ook*d the hero, coming from the board
Of naval oouniels, and put off his sword.
So sat the Prince, when with a smiling air
He relish'd life, and pleas'd his Sovereiip Fair.
Sarprising form ! scarce with a soAer mien
Did his first love address his future Queen !
.^B^^^ta
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watts_works_vol_9.pdf
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| 553
| 628.32
| 1,240.32
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240623235817Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa03wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240623235817Z
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sage into the world of spirits! We know we must leave our flesh behind us in the grave; and there let it lie till it hath finished the time of its appointed purification; let it lie and refine from all the dregs of sin and sensual impurities; let it wait for the beams of the last morning, and salute the dawn of the great rising-day. Glorious and surprising day indeed, for the restoration of all the originals of mankind, when paintings and shadows shall be no more! Blessed hour, when our dust, at the creating call of heaven, shall up start into man; it shall glow with new life and immortal colours, such as nature in her gayest scenes hath never displayed; such as the dreams of poets were never able to represent, nor the pallet of Titian ever knew.
XXIX.—On the Sight of Queen Mary, in the Year 1694.
1 I saw th' illustrious form, I saw Beauty that gave the nations law:
Her eyes, like mercy on a throne,
In condescending grandeur shone.
2 That blooming face! how lovely fair!
Hath nature mix'd her wonders there!
The rosy morn such lustre shows,
Glancing along the Scythian snows.
3 Her shape, her motion, and her mien,
All heav'nly; such are angels seen,
When the bright vision grows intense,
And fancy aids our feebler sense.
4 Earth's proudest idols dare not vie
With such superior majesty:
A kindling vapour might as soon Rise from the bogs, and mate the moon.
5 I'll call no Raphael from his rest;
Such charms can never be exprest:
Pencil and paint were never made
To draw pure light without a shade.
6 Britain beholds her queen with pride,
And mighty William at her side
Gracing the throne, while at their feet
With humble joy three nations meet.
7 Secure of empire, she might lay
Her crown, her robes, and state away,
And 'midst ten thousand nymphs be seen:
Her beautywould proclaim thequeen,
Epanorthosis.
8 Her guardian angel heard my song,
Fond man, he cry'd, forbear to wrong My lovely charge. So vulgar eyes Gaze at the stars,and praise the skies.
9 Rudely they praise,who dwell below,
Andheav'n's true glories never know,
Where stars and planets are no more Than pebbles scatter'd on the floor.
10 So, where celestial virtues join'd
Form an incomparable mind,
Crowns, sceptres, beauties, charms,
and air,
Stand but as shining servants there.
XXX.—On the Effigies of his Royal Highness George, late Prince of Denmark, and Lord High Admiral of Great-Britain, made in War, and seated at a Banquet near the Effigies of her late Majesty Queen Anne.
All happily performed in a very near Imitation of the Life, by Chrysis, 1705.
SO look'd the hero, coming from the board
Of naval counsels, and put off his sword.
So sat the Prince, when with a smiling air
He relish'd life, and pleas'd his Sovereign Fair.
Surprising form! scarce with a softer mien
Did his first love address his future Queen!
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109
MlSCr.LL\NEOCS TIIOCGHTS.
' (lodlikr lie lived and acted here, \u iruilty thoudits oppress Ijis iiiiiid;
Moving unseeu, and still sublimely [ Calm and serene his life, serene and
greal; calm his death.
Yet wbM hit country daim'd his J 1% Laden with honours and with rears.
care.
His vigorous virtue shot a youthful ray.
Dewcadiog he •ppeai'd, and bore the
And while he ends his race,'appean
poBp of state.
Bright as the setting-sun of a long
cloudless day.
* He more than once oblig'd the
throne, 13 Spe s n l t e e p w i t;h the toil of busy hours.
And saT'd the nation ; yet he shunn'd Nature retired and life sunk down to
the fame,
Careless to make his<merit known,
Come, dress the bed with fadeless
The
r
c
e
hr
c
i
o
s
r
t
d
i
s
a n
h i
h
s
a t h
n a m
e
e
no
.
u gh, thathesT'n flow'rs,
Come, angemlorsta,l ^vi gi l r s k o e u e n p d . his tomb im-
9 His bumble sool conTers'd on high ;
Heav*n was his hope, his rest, his native
home: 14 The heart of every Briton rears
, H is treasures lay above the sky ; A monument to Abney 's s potless fiime;
The penoil faints^ the muse despairs ;
Alochhepossess'a on earth, but more
in worlds to come. His country's gnef and love must
eternize his name.
10 With silent'steps he tracM the way
To the fiur courts of light, his wishM
Sic cecinit marent,
abode:
Inter mceroret d<nM9HcoSf
Nor would he ask a moment's stay,
EtpatruB 9um luetus.
Nor make the convoy wait, that cail'd
his soul to God.
I. W.
1 1 See the good man with head reclin'd.
And oeaceful heart, resign his precious
weath:
LVL — Entrance upon the World. •
CURINO was a yoang tnan brought up to a reputable
trade; the term of his apprenticeship was almost expired, and
lie was contriviofi^ how he mig^t venture into the world with
safety, and pursue business with innocence and success. Among
bia near kindred, Serenus was one, a gentleman of considerable
fshsracter in the sacred profession ; and after he had consulted
'With bis father, who was a merchant of great esteem and expe-
a^enoe, he also thought fit to seek a word of advice from the
divine. Serenus had such a respect for his young kinsman, that
lie set his thoughts at work on this subject, and with some ten-
der expressions, which melted the youth into tears, he put into
%ia band^a paper of his best counsels. Curiiio entered upon bu-
siness, Dursned bis employment with uncommon advantage, and
under the blessing of heaven advanced himself to a oopsiderable
estate. He lived with honour in the world, and gave a lustre to
the religion which he professed ; and after a bng life of piety
and usefulness, he died with a sacred composure of soul, under
the influences of the christian ho|)e. Some of his neighbours
wonder^ at his felicity in this world, joined with so much inno-
cence, and such severe virtue. But after his death this paper
was found in his closet, which was drawn up by bis kinsman in
holy orders, and was supposed to haye a large share io procur-
ing hia h appiness.
D
y^x* IX.
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watts_works_vol_9.pdf
| 396
| 553
| 628.32
| 1,240.32
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240623235817Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa03wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240623235817Z
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Godlike he lived and acted here, Moving unseen, and still sublimely great;
Yet when his country claim'd his care,
Descending he appear'd, and bore the pomp of state.
He more than once oblig'd the throne,
And sav'd the nation; yet he shunn'd the fame,
Careless to make his merit known,
The christian hath enough, that heav'n records his name.
His humble soul convers'd on high;
Heav'n was his hope, his rest, his native home:
His treasures lay above the sky;
Much he possess'd on earth, but more in worlds to come.
With silent steps he trac'd the way To the fair courts of light, his wish'd abode;
Nor would he ask a moment's stay,
Nor make the convoy wait, that call'd his soul to God.
See the good man with head reclin'd, And peaceful heart, resign his precious breath:
No guilty thoughts oppress his mind; Calm and serene his life, serene and calm his death.
Laden with honours and with years, His vigorous virtue shot a youthful ray, And while he ends his race, appears Bright as the setting-sun of a long cloudless day.
Spent with the toil of busy hours, Nature retir'd and life sunk down to sleep;
Come, dress the bed with fadeless flow'rs,
Come, angels, round his tomb immortal vigils keep.
The heart of every Briton rears A monument to Abney's spotless fame; The pencil faints, the muse despairs; His country's grief and love must eternize his name.
Sic cecinit marens,
Inter merores domesticos,
Et patria sua luctus.
I. W.
LVI.—Entrance upon the World.
CURINO was a young man brought up to a reputable trade; the term of his apprenticeship was almost expired, and he was contriving how he might venture into the world with safety; and pursue business with innocence and success. Among his near kindred, Serenus was one, a gentleman of considerable character in the sacred profession; and after he had consulted with his father, who was a merchant of great esteem and experience, he also thought fit to seek a word of advice from the divine. Serenus had such a respect for his young kinsman, that he set his thoughts at work on this subject, and with some tender expressions, which melted the youth into tears, he put into his hand a paper of his best counsels. Curino entered upon business, pursued his employment with uncommon advantage, and under the blessing of heaven advanced himself to a considerable estate. He lived with honour in the world, and gave a lustre to the religion which he professed; and after a long life of piety and usefulness, he died with a sacred composure of soul, under the influences of the christian hope. Some of his neighbours wondered at his felicity in this world, joined with so much innocence, and such severe virtue. But after his death this paper was found in his closet, which was drawn up by his kinsman in holy orders, and was supposed to have a large share in procuring his happiness.
VOL. IX. D.
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DISCOURSE III. S05
natioiiB be blessed.'* And it is c alled the promise, to distinguish
it f rom the law of Sinai, and indeed from all proper laws : f or as I
shall shew, the gospel does not save us in the way of a law ; and
fterefore is not a proper law.
Quest. 3. What is meant by the law*s giving life. — Jnsw.
The word is ^ttMroiVKrat, which more naturally signifies quickenini^,
•r bringing a dead thing into life, by putting a spirit or life into
it, o r by midung it active in a vital manner : And so it might
teem to imply giving new spiritual life to those who are dead in
trespasses and sins. But the whole context rather constrains us
to construe it, the giving a title to eternal life and happiness to
men itt a j udicial or legal manner. This no law of God can do,
ss the apostle here asserts.
Quest 4. What is meant by righteousness ?— Answ. A jus-
tifying righteousness, or a sentence of justification, a rectitude in
the eourt of God, a freedom from punishment, and a right to
life, which is the natural and proper effect of perfect obedience
to any iaw of Ciod given to men. But this blessing may be given
ibo another way, viz. by t he free grac^e of God, without any such
ibedience or righteousness of our own working*
Quest. 5. What have wc to understand by the scripture
COBclading all under sin ?— Jnsw. It signifies that the scripture*
or the word of Grod, declares that all mankind are sinners, there
is n ame righteous^ no not one\ Rom. iii. 10. And as sinners, they
are under a^sentenee of condemnation by the law of God, what-
soever law they are under, whether the law of uatur'b, or any
laws of revelation : forasmuch as no man hath ever perfectly ful-
fiBed any law that God had given him, and therefore all are
come short of justification and life, all are fallen short of the gloru
if G od, promised to obedience. See this at large, both declared,
prooounce<!(, and argued ; R om. iii. 0 — 20. By the law shall no
flesh living bejustijud, &ۥ
Quest. 6. What is that promise given by the faith of Christ
to them that believe ? Answ. The promise of salvation, and
the inheritance of heaven, typified by the land of Canaan, given
originally and eminently to Abraham and his seed, and continued
to those who are his spiritual seed, viz. who believe or trust in
Christ, who is the Messiah promised to Abraham : Vot by f aith
in Christ we are made the children of A braham ; G ral. iii. 39. i. e.
as we are imitators of his faith, so we are invested in his
benefits; i. e. those who imitate Abraham by trusting in the
nerey of God through the Messiah, now he is come in the
flesh, as Abrahatn trusted in him before he came, are account*-
ed in the sight of Gh>d, the children or posterity of Abraham,
and are partakers of those blessings of the inheritance of eter^
nal lifc^ wbidb wm promised to Abraham^ under ly^ vck^
^rurev of the land of Canaan j G al. iii- 7, %, «, 4%. KsA%^
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watts_works_vol_2.pdf
| 196
| 592
| 644.64
| 1,236.96
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Internet Archive PDF 1.4.24; including mupdf and pymupdf/skimage
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D:20240513032656Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa01wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240513032656Z
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nations be blessed." And it is called the promise, to distinguish it from the law of Sinai, and indeed from all proper laws: for as I shall shew, the gospel does not save us in the way of a law; and therefore is not a proper law.
Quest. 3. What is meant by the law's giving life.—Answ. The word is ζωοποιηται, which more naturally signifies quickening, or bringing a dead thing into life, by putting a spirit or life into it, or by making it active in a vital manner: And so it might seem to imply giving new spiritual life to those who are dead in trespasses and sins. But the whole context rather constrains us to construe it, the giving a title to eternal life and happiness to men in a judicial or legal manner. This no law of God can do, as the apostle here asserts.
Quest. 4. What is meant by righteousness?—Answ. A justifying righteousness, or a sentence of justification, a rectitude in the court of God, a freedom from punishment, and a right to life, which is the natural and proper effect of perfect obedience to any law of God given to men. But this blessing may be given also another way, viz. by the free grace of God, without any such obedience or righteousness of our own working.
Quest. 5. What have we to understand by the scripture concluding all under sin?—Answ. It signifies that the scripture, or the word of God, declares that all mankind are sinners, there is none righteous, no not one; Rom. iii. 10. And as sinners, they are under a sentence of condemnation by the law of God, whatsoever law they are under, whether the law of nature, or any laws of revelation: forasmuch as no man hath ever perfectly fulfilled any law that God had given him, and therefore all are come short of justification and life, all are fallen short of the glory of God, promised to obedience. See this at large, both declared, pronounced, and argued; Rom. iii. 9—20. By the law shall no flesh living be justified, &c.
Quest. 6. What is that promise given by the faith of Christ to them that believe?—Answ. The promise of salvation, and the inheritance of heaven, typified by the land of Canaan, given originally and eminently to Abraham and his seed, and continued to those who are his spiritual seed, viz. who believe or trust in Christ, who is the Messiah promised to Abraham: For by faith in Christ we are made the children of Abraham; Gal. iii. 29. i.e. as we are imitators of his faith, so we are invested in his benefits; i.e. those who imitate Abraham by trusting in the mercy of God through the Messiah, now he is come in the flesh, as Abraham trusted in him before he came, are accounted in the sight of God, the children or posterity of Abraham, and are partakers of those blessings of the inheritance of eternal life, which was promised to Abraham, under types and figures of the land of Canaan; Gal. iii. 7, 8, 9, 29. And as
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IM THB IMPROTEMSMT OF TBE MIND.
«
leave to much as to examine or believe any Ihiog^ betide • f tbo
dictates ol their owo family Or scct^ or party, are justly
diarged with a narrowness of soul. Let us survey some in*
•tancea of this imperfection, and then direct to the cure of it.
(1.) Persons who have been bred up all their days within
the smoke of their father^s chimney, or within the limits of their
native town or village, are surprised at every new sight that ap>
pears, when they travel a few miles from home. Tlie plough*
man stands amazed at tlie shops, the trade, the crouds of pe<q[>le9
the magnificent buildings, the pomp and riches and equipage of
the court and city, and would hardlv believe wlmt was told him
before he saw it. On the other hanci, the cockney travelling into
the country is surprised at many actions of the quadruped aud
winged animals in' the field, and at many common ]Mracticea oi
rural affairs. If either of tliese happen to hear an account of
the familiar and daily customs of foreign countries, they pro-
nounce them at once indecent and ridiculous ; s o narrow aretbehr
nnderstandings, and their thoughts so confined, tlitt they know
not how to believe any thing wise or proper, besides what they
have been taught to practise.
This narrowness of mind should be cured by hearing mid
reading the accounts of different parts of the worlds and the
histories of past ageSf and of nations and countries distant
from our own, especially the more polite parts of mankind.
"Nothing tends in this respect so much to enlarge tiie mind, as
travelling, that is, making a visit to other towns, cities or oouo-
tries^ besides those in which we were born and educated t ami
where our condition of life does not grant us this privilege, we
nmst endeavour to supply the want of it by books.
(2.) It is the same narrowness of mind that awakens the
anrprise and aversion of some persons, \wi\en tlie^ hear of doc*
irines and schemes in human affairs or in religion quite dif-
ferent from what they have embraced. Perhaps they have
been trained up from their infancy in one set of notions, and
their thouglits have been confined to one aingle tract both in the
dvil or religious life, without ever hearing or knowing what
other opinions are current among mankind ; o r at least they have
aeen all other notions besides their own, represented in a false
and malignant light, whereupon they judge and condemn at
once every sentiment but what their own party receives, and
they think it a piece of justice and truth to lay heavy censures
mon the practice of every difierent sect in Christianity or politics.
They have so rooted themselves in the opinions of their party,
thut they cannot hear an objection with patience, nor can they
bear a vindication, or so much as an apology for any set of prin-
ciples beside their own \ all the rest is nonsense or heresy, folly
or blasphemy.
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watts_works_vol_8.pdf
| 105
| 585
| 640.8
| 1,239.84
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Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
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D:20240526125906Z
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa07wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240526125906Z
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leave so much as to examine or believe any thing beside the dictates of their own family or sect, or party, are justly charged with a narrowness of soul. Let us survey some instances of this imperfection, and then direct to the cure of it.
(1.) Persons who have been bred up all their days within the smoke of their father’s chimney, or within the limits of their native town or village, are surprised at every new sight that appears, when they travel a few miles from home. The ploughman stands amazed at the shops, the trade, the crowds of people, the magnificent buildings, the pomp and riches and equipage of the court and city, and would hardly believe what was told him before he saw it. On the other hand, the cockney travelling into the country is surprised at many actions of the quadruped and winged animals in the field, and at many common practices of rural affairs. If either of these happen to hear an account of the familiar and daily customs of foreign countries, they pronounce them at once indecent and ridiculous; so narrow are their understandings, and their thoughts so confined, that they know not how to believe any thing wise or proper, besides what they have been taught to practise.
This narrowness of mind should be cured by hearing and reading the accounts of different parts of the world, and the histories of past ages, and of nations and countries distant from our own, especially the more polite parts of mankind. Nothing tends in this respect so much to enlarge the mind, as travelling, that is, making a visit to other towns, cities or countries; besides those in which we were born and educated: and where our condition of life does not grant us this privilege, we must endeavour to supply the want of it by books.
(2.) It is the same narrowness of mind that awakens the surprise and aversion of some persons, when they hear of doctrines and schemes in human affairs or in religion quite different from what they have embraced. Perhaps they have been trained up from their infancy in one set of notions, and their thoughts have been confined to one single tract both in the civil or religious life, without ever hearing or knowing what other opinions are current among mankind; or at least they have seen all other notions besides their own, represented in a false and malignant light, whereupon they judge and condemn at once every sentiment but what their own party receives, and they think it a piece of justice and truth to lay heavy censures upon the practice of every different sect in Christianity or politics. They have so rooted themselves in the opinions of their party, that they cannot hear an objection with patience, nor can they bear a vindication, or so much as an apology for any set of principles beside their own; all the rest is nonsense or heresy, folly or blasphemy.
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SECTION II. S57
gmndmud ahnhUemercy of G od jiru^Ang that God will tor^ye
mrmm liecaiiae he is iiinoitely good and kind ? But the hgfat
flf n aUire can give us no maDuer of assurance, that he will ex-
press fab k indness and goodness in forgiving sinful men. This
ttafree-actof'his will, and there is nothing in his nature, or in
our circumstances that obliges him to it. Nor in his gospel hatli
he given any |iromise of such mercy to be exercised, but through
JeMis his Son : The grace of God that appears to men is on/if
Arough Jesus Christ ; T it. iii. 4. tie justifies us freely by his
grace ; • b ut it i s through the redemption that is in Jesus Christ ;
Bom. iii. 24.
Shall we approach to God in the way of humble address to
him, and beg him to accept of our repentances and mortifications ?
But these can never atone for our past offences. What are the
tears or sorrows, or little penances of a creature to make satis-
iaetion for the afironts offered to God ? Shall we come to Gk)d
and hope for acceptance hj our best duties of righteousness?
But they are all imperfect, and the law of God in its perfect
parity would condemn both us and them : Besides if t hey were
never so perfect they could not make recompence for transgres*
sions past. Shall we seek to saints in heaven^ or angels, or any
Ugh^rank of creatures to become mediators, advocatesj and in^
UrceuoTsfor us f Alas ! We have no acquaintance with them,
Bor do we know that any of our petitions can come to thair
knowledge: Besides, this office is so sublime and glorious,
that it seems too assuming for them to undertake, unless the
offended Majesty of heaven had a])pointe<l them to it : They
are all utterly precluded by their want of sufficient merit, as
well as by the designation of his Son Jesus Christ alone to that
^kffious office.
In vain shall sinful guilty man hope to come near to a holy
ind oflfended God, but by the death and righteousness of his own
3mi. Ever since the first Adam laid the foundation of our ruin,
md divided us from God our Maker, by his sin, mankind has
peea still wandering farther from God, and rebelling against
dm ; and it is t he second Adam alone that can restore us to his
isvour ag^n by his righteousness ; R om. v. 19. As by o ne man^s
fiMobedience many were made sinners, so by the obedience of one
itan shall many be made righteous.
But to proceed in shewing tlie insufficiency of sinful man to
lelarn to'God by his own power or merit. All that we have ins-
isted on h ere is but one part of our misery : We must look upon
ourselves not only guilty of many past offences in the sight of
Sod, but as having our natures ruined, and the powers of them
nfeebled and broken by sin. We are dark, ignorant, and averse
0 God and all that is holy. We cannot learn divine things,
aviogly, without the teachings of the Holy Spirit : We cannot
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general and absolute mercy of God, trusting that God will forgive our sins because he is infinitely good and kind? But the light of nature can give us no manner of assurance, that he will express his kindness and goodness in forgiving sinful men. This is a free act of his will, and there is nothing in his nature, or in our circumstances that obliges him to it. Nor in his gospel hath he given any promise of such mercy to be exercised, but through Jesus his Son: The grace of God that appears to men is only through Jesus Christ; Tit. iii. 4. He justifies us freely by his grace; but it is through the redemption that is in Jesus Christ; Rom. iii. 24.
Shall we approach to God in the way of humble address to him, and beg him to accept of our repentances and mortifications? But these can never atone for our past offences. What are the tears or sorrows, or little penances of a creature to make satisfaction for the affronts offered to God? Shall we come to God and hope for acceptance by our best duties of righteousness? But they are all imperfect, and the law of God in its perfect purity would condemn both us and them: Besides if they were never so perfect they could not make recompence for transgressions past. Shall we seek to saints in heaven, or angels, or any higher rank of creatures to become mediators, advocates, and intercessors for us? Alas! We have no acquaintance with them, nor do we know that any of our petitions can come to their knowledge: Besides, this office is so sublime and glorious, that it seems too assuming for them to undertake, unless the offended Majesty of heaven had appointed them to it: They are all utterly precluded by their want of sufficient merit, as well as by the designation of his Son Jesus Christ alone to that glorious office.
In vain shall sinful guilty man hope to come near to a holy and offended God, but by the death and righteousness of his own Son. Ever since the first Adam laid the foundation of our ruin, and divided us from God our Maker, by his sin, mankind has been still wandering farther from God, and rebelling against him; and it is the second Adam alone that can restore us to his favour again by his righteousness; Rom. v. 19. As by one man's obedience many were made sinners, so by the obedience of one man shall many be made righteous.
But to proceed in shewing the insufficiency of sinful man to return to God by his own power or merit. All that we have insisted on here is but one part of our misery: We must look upon ourselves not only guilty of many past offences in the sight of God, but as having our natures ruined, and the powers of them infeebled and broken by sin. We are dark, ignorant, and averse to God and all that is holy. We cannot learn divine things, savingly, without the teachings of the Holy Spirit: We cannot
Vol. 121. R
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5S4 THE tOTE OF Obv.
not this heavenly affection reign in my aoul over all my facultiei^
all ray senses, and all my paasions 1 Are not all my little aflSurs in
this world, and all my more important oonoerna^ regulated and
governed l>y this lioly love ? Caost thou bear the thought, O mf
Boul, of acting contrary to this inward vital and reigning prind'
pie ? Are not all my mortal interests subdued and devoted t0
divine love, and all my immortal interests united and summed up
in it? ^' Whom have I in heaven, O Lord, but thee, and w^ii
there on earth that 1 desire in comparison of thee ?'* P^. Ixxiii. 25.
^^ These eyes of mine, whither shall they look but toward
thee ? These feet, whither shall they go but on thy messages)
What shall these hands do, but the work which thou ip^
pointest them ? What is .there that my tongue is employed m,
with so much delight, as in speaking of thee, and to thee, imf
Lord and my Goaf All that I am, and all. that I have, is t hine
for ever and ever : Am I not then a sincere lover i
*^ Blessed be the name of Jesus, the Son of €k>d, and mj
Saviour, that has descended from heaven to dwell with dost snd
ashes, that he might bring such worthless wretches aa we are,
witliin the attractive force of divine love : Our una stood between
God and man like a wall of dreadful separation ; b ut by his gfo-
rious atonement he has removed the bar, and made the wav d
access to God free and open, that God and man might be united
in the bond of perpetual love : He called sinners by his ami
Toice, and he calls them still by tlie word of his gospel, to partdLS
of this privilege. O blessed messenger of divine love! And he
^nds down his own spirit from heaven, where he dwells, to mske
ns willing to partake of this felicity, and to draw our Imrts aesr
4o God.. Come, O divine Spirit, come, dwell in this heart rf
k
li(iine, as an unchangeable principle of holy love ! Guard wy
hfsaft from all meaner allurements and influences,^ while I sB
*iirai?je|ling tlirougli the dangerous region of this world, till I u a
i^rrivcd' beyond tlie reach of danger, till I rest for ever iatkl
liusom of God^py isupreme love, and my everlasting alU
1
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not this heavenly affection reign in my soul over all my faculties, all my senses, and all my passions? Are not all my little affairs in this world, and all my more important concerns, regulated and governed by this holy love? Canst thou bear the thought, O my soul, of acting contrary to this inward vital and reigning principle? Are not all my mortal interests subdued and devoted to divine love, and all my immortal interests united and summed up in it? "Whoom have I in heaven, O Lord, but thee, and what is there on earth that I desire in comparison of thee?" Ps. lxxiii. 25.
"These eyes of mine, whither shall they look but toward thee? These feet, whither shall they go but on thy messages? What shall these hands do, but the work which thou appointest them? What is there that my tongue is employed in, with so much delight, as in speaking of thee, and to thee, my Lord and my God? All that I am, and all that I have, is thine for ever and ever: Am I not then a sincere lover?
"Blessed be the name of Jesus, the Son of God, and my Saviour, that has descended from heaven to dwell with dust and ashes, that he might bring such worthless wretches as we are, within the attractive force of divine love: Our sins stood between God and man like a wall of dreadful separation; but by his glorious atonement he has removed the bar, and made the way of access to God free and open, that God and man might be united in the bond of perpetual love: He called sinners by his own voice, and he calls them still by the word of his gospel, to partake of this privilege. O blessed messenger of divine love! And he sends down his own spirit from heaven, where he dwells, to make us willing to partake of this felicity, and to draw our hearts near to God. Come, O divine Spirit, come, dwell in this heart of mine, as an unchangeable principle of holy love! Guard my heart from all meaner allurements and influences, while I am travelling through the dangerous region of this world, till I am arrived beyond the reach of danger, till I rest for ever in the bosom of God, my supreme love, and my everlasting all.
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DISCOURSE XI.
24ft.
oolj t ook them out of the way of temptation and danger, and
concealed them for a season in his safe hidin^-pkce : I mourodd -.
ia C he day-tiine for a lost son or a lost daughter, and in the Dij(bt
oy couch was bedewed with my tears : I was scared with mid*
nulit dreams on their arcounti and the visions of tlie ^ave twr
imed me because my children were there : I ^ve up myself tm
sorrow for fear of the displeasure of my God both against thena
and against me : But how unreasonable were these sorrows i
Huw groundless were iny fears ? How gloriously am I disap* ;
pointed this blessed morning ? I see my dear offspring called out
of that long retreat where God had concealed them, and they
arise to meet the diviue call. I hear them answering with joy
to the happy summons. My eyes behold them risen in the image
of my God and their God ; they are near me, they stand with
me at the right-hand of the Judge ; now shall wc rejoice toge-
ther in t lie sentence of eternal blessedness from the lips of my
Lord, my Redeemer and their Redeemer.'' Amen.
Among my papers I have found a speech spoken at a grave^
which I transcribed almost fifty years agOy and which de^
serves to be saved from perishing, n was pronounced
many years before at the funeral of a pious person^ by a
minister there present^ supposed to be the Rev. Mr. Peter
Sterry ; and the subject oj it being suited to this discourse,
I thought it not improper to preserve it here.
^ CHRISTIAN friends, though sin be entered into the
worlds and by sin deaths and so death passed upon all men^ for
that all have sinned; Rom y. 12. yet it s eems not wholly suitable
to our christian hone, to stand by and sec the grave with open
mouth take in, and swallow down any part of a precious saint,
and not bring some testimony against the devourer. And yet
that our witness may be in righteousness, we must first own,
acknowledge, and accept of that good and serviceableness that
IS m It.
*' For through the death and resurrection of our dear Re*
deemer, death and the grave arc become sweetened to us, and
sanctified for us : So that as death is but a sleep, the grave
through his lying down in it and rising again, is become as a bed
of repose to them that are in him, and a safe and quiet hiding-
place for his saints till the resurrection.
'^ And in this respect we do for ourselves, and for this our
dearly beloved in the Lord, accept of thee, O grave, and readily
deliver up her body to thee ; i t is a body that hath been weak-
ened and wearied with long^ affliction and anguish, we freely give
it i nto thee : receive it, and let it have in thee a quiet rest from
all its labours; for thus we read it written of thee ; T here the
wicked cease from troubling f and there the weary be ai rest ;
Job iii. 17. a 9
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DISCOURSE XI.
only took them out of the way of temptation and danger, and concealed them for a season in his safe hiding-place: I mourned in the day-time for a lost son or a lost daughter, and in the night my couch was bedewed with my tears: I was scared with midnight dreams on their account, and the visions of the grave terrified me because my children were there: I gave up myself to sorrow for fear of the displeasure of my God both against them and against me: But how unreasonable were these sorrows? How groundless were my fears? How gloriously am I disappointed this blessed morning? I see my dear offspring called out of that long retreat where God had concealed them, and they arise to meet the divine call. I hear them answering with joy to the happy summons. My eyes behold them risen in the image of my God and their God; they are near me, they stand with me at the right-hand of the Judge; now shall we rejoice together in the sentence of eternal blessedness from the lips of my Lord, my Redeemer and their Redeemer.” Amen.
Among my papers I have found a speech spoken at a grave, which I transcribed almost fifty years ago, and which deserves to be saved from perishing. It was pronounced many years before at the funeral of a pious person, by a minister there present, supposed to be the Rev. Mr. Peter Sterry; and the subject of it being suited to this discourse, I thought it not improper to preserve it here.
“CHRISTIAN friends, though sin be entered into the world, and by sin death, and so death passed upon all men, for that all have sinned; Rom v. 12. yet it seems not wholly suitable to our Christian hope, to stand by and see the grave with open mouth take in, and swallow down any part of a precious saint, and not bring some testimony against the devourer. And yet that our witness may be in righteousness, we must first own, acknowledge, and accept of that good and serviceableness that is in it.
“For through the death and resurrection of our dear Redeemer, death and the grave are become sweetened to us, and sanctified for us: So that as death is but a sleep, the grave through his lying down in it and rising again, is become as a bed of repose to them that are in him, and a safe and quiet hiding-place for his saints till the resurrection.
“And in this respect we do for ourselves, and for this our dearly beloved in the Lord, accept of thee, O grave, and readily deliver up her body to thee; it is a body that hath been weakened and wearied with long affliction and anguish, we freely give it into thee: receive it, and let it have in thee a quiet rest from all its labours; for thus we read it written of thee; There the wicked cease from troubling, and there the weary be at rest; Job iii. 17.
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PIiriACE. 329
his es!(ay on theliutnai) understamlino^ liaR diri'iistd fairer light through
^^^c world in nuinerntis afiairs of Mrience and of human lite. There are many
^^luinMe chapters in that book, and Riany Imthn in them, which are worthy
^ letlm of gold. But there are some opinions in his philosophy, especially
"^hlmg Id intellectual beings, their powers and operations, which ha? e not
Waed ny avent. The man who liaih laboured to lead the world into free-
*oia of tbonfrlit, h^n thereby gi?en a largfe permission to his readers to pro-
pose what doubts, difliculties, or remarks have arisen in their minds, while
^r pemse what lie has \iTitten. And indeed several of the essays which
^'published (besides the XI 1th, which bears that title) are the fruits of such
'^euiarks, as will be easily observed in the perusal of them.
The essays on the ? arious works of nature in the upper and lower parts
of the creation^ io the sun and stars, in plants aild animals, were writteo at
first with a design to entertain the politer part of mankind, whose circum-
•laiicee ufltfe indulge them with much leisure and ease, and who search not ? e ry
Ar into the hidden principles of nature, and their abstruse sprinas of opera-
tion. kI now the philosophers of the present age have earned tbeir ^qoniea
to fpneal length, beyond any of my meditations : Yet perhaps these maj be
I•bQ i tMhperp y t h ana s 1 td oo , l e iandt o t ahno s eex a lpetresdo n isd'e a w h oof tkhneo ww on dtehresm onfo t ,d i vainnde wwhios d osme ar iena tnhoa
hcttrens and the earth, the vegetable and the animal world. Perhaps also
they^.iiHiy serve to give no unproiiable amusement to their leisure hours, as the
•ofitporaie of them liaili given to me.
■ [ And here I would take notice, that in the second edition, in the first and
bf!^ft>n4 sections of the ninth essay, and the appendix thereto, 1 have added
jia fevr henle'nccs to express mv thoughts more clearly concerning the ever-
hloUn^ hut uniform i^ency of God on the material world, in the nrodnction
'thf- plants and animals ; atd to guard against those objections which the Rev.
l>r. I>enn^ ofTers with ^r^t civility in his preface tn his late ingenious sermon
tiC the trlsdum of God m the vegetable creation, and adtuowletlge it was my
wrMt bf greater expfesRAess might lead him Into a mistake of uiy sentiments.
nPhcMif^i we both pur<Mie the saitie end, vis. the display of the wisdom of God
fh T^e Imiina! and vegHable worlds, yet I b eg leave to make use of a Tsry
diflTerent opiiii(»n as the ihaaos of attaining it]
If 1 were to make apologies for publishing any thing of this kind to the
'world, I would say that the chief part of these subjects are not beneath the
nciticMS and enquin' of any profession and character whatsoever. If I am
oliargcd with repeating the same thing several times, I tvnuld reply, that it
kn perhaps introduced on ditl'erent occasions, or sot io a different light, or at
le<^t, to speak plainly, when 1 h ad wrote one, 1 had forgot the other, these
|«a|>ers being written at many years distance. And this may serve also among
|»pnions of temper and canilour to apologize for small mistakes, if t liere should
l»e any sppearing opposition between my expresj^ions in different essays,
which were writt^'O in distant parts of life. 1 hope none will be found so gross,
l>i]t may be well roconviled by a candid reader.
Shall 1 be told that other writers have said the Ter^' same thing which I
liare done, and in a iniirh better manner ? I ctmfess I know it not ; f or
T h ough I n nw and then look into modem books of philosophy, yet there are
iTiaiiy which I have never seen^ having net suflirient time 'to peruse them ;
Sand X urn persuaded some of these essay's were framed long before those
very works, whence some persons may imagine i have borrowed several of
VI ly rea!f<)nin;4S.
If there lie any hint or thoii:;ht amongst them all that may assist the
reader in his conceptions of God or of himself, of natural or divine things,
If^t him correct or retrenrli, let him refine, let him alter or improve it as ne
pleases, and luakf it his own, that I m ay thank him for it a s a new acqnisition.
^nd Ut him renounce whaKoevcr he finds disagreoable to truth, reason, qic
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Watts, Isaac, 1674-1748
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His essay on the human understanding has diffused fairer light through the world in numerous affairs of science and of human life. There are many admirable chapters in that book, and many truths in them, which are worthy of letters of gold. But there are some opinions in his philosophy, especially relating to intellectual beings, their powers and operations, which have not gained my assent. The man who hath laboured to lead the world into freedom of thought, has thereby given a large permission to his readers to propose what doubts, difficulties, or remarks have arisen in their minds, while they peruse what he has written. And indeed several of the essays which are published (besides the XIIth, which bears that title) are the fruits of such remarks, as will be easily observed in the perusal of them.
The essays on the various works of nature in the upper and lower parts of the creation, in the sun and stars, in plants and animals, were written at first with a design to entertain the politer part of mankind, whose circumstances of life indulge them with much leisure and ease, and who search not very far into the hidden principles of nature, and their abstruse springs of operation. I know the philosophers of the present age have carried their enquiries to great length, beyond any of my meditations: Yet perhaps these may be so happy as to lead those persons who know them not, and who search no further than I do, into an exalted idea of the wonders of divine wisdom in the heavens and the earth, the vegetable and the animal world. Perhaps also they may serve to give no unprofitable amusement to their leisure hours, as the composure of them hath given to me.
[And here I would take notice, that in the second edition, in the first and second sections of the ninth essay, and the appendix thereto, I have added a few sentences to express my thoughts more clearly concerning the everlasting but uniform agency of God on the material world, in the production of plants and animals; and to guard against those objections which the Rev. Dr. Denne offers with great civility in his preface to his late ingenious sermon of the wisdom of God in the vegetable creation, and acknowledge it was my want of greater expressness might lead him into a mistake of my sentiments. Though we both pursue the same end, viz. the display of the wisdom of God in the animal and vegetable worlds, yet I beg leave to make use of a very different opinion as the means of attaining it.]
If I were to make apologies for publishing any thing of this kind to the world, I would say that the chief part of these subjects are not beneath the notice and enquiry of any profession and character whatsoever. If I am charged with repeating the same thing several times, I would reply, that it is perhaps introduced on different occasions, or set in a different light, or at least, to speak plainly, when I had wrote one, I had forgot the other, these papers being written at many years distance. And this may serve also among persons of temper and candour to apologize for small mistakes, if there should be any appearing opposition between my expressions in different essays, which were written in distant parts of life. I hope none will be found so gross, but may be well reconciled by a candid reader.
Shall I be told that other writers have said the very same thing which I have done, and in a much better manner? I confess I know it not; for though I now and then look into modern books of philosophy, yet there are many which I have never seen, having not sufficient time to peruse them; and I am persuaded some of these essays were framed long before those very works, whence some persons may imagine I have borrowed several of my reasonings.
If there be any hint or thought amongst them all that may assist the reader in his conceptions of God or of himself, of natural or divine things, let him correct or retrench, let him refine, let him alter or improve it as he pleases, and make it his own, that I may thank him for it as a new acquisition. And let him renounce whatsoever he finds disagreeable to truth, reason, or
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QUESTIONS CONCERNIHO JEStS.
church ; I conceiTe that more honour is done him by seardung
out tliat true and exact meaning of liis own words which lUs
heavenly Teacher designed to convey to us, than by persuading
the world to read *his eternal godhead in those places where ha
did not design to reveal and express it to men.
QcEST. II. — Did the Disciples of Christ fully believe that he
was the True God during his Life-time, or not till after hit
Death and Resurrection ?
IN order to solve this question, let us make these followiag
enquiries, viz. I. What notion tlie Jews had of their Messiah
in general. II. What ideas or notions Christ taught his disci-
ples concerning himself. III. What apprehensions or notions
the disciples received and embraced concerning Christ. IV.
What indications they mav be supposed to give tending toward
the belief of his godhead. V. What indications they give of
their ignorance or doubt of it, or at least what evidences there
are of the fluctuation and uncertainty of their faith in that mst*
ter. Now by balancing these things one with another, we loay
at last come to form some true judgment about the present
question.
Sect. I. — The Jews* old Opinion concerning the MesdaL
I. What notion had the Jews in general concerning their
Messiah ?
Answer. Though the Old Testament furnished them with
•ufHcient prophecies concerning his divine and human nature, his
spiritual kingdom, his suflTerings, his death and resurrection from
the dead, yet so wretchedly blinded were they with the corropt
glosses of their teachers, and with their own tbolish prejudico^
that they did agree in no notion concerning the Messvah more
universally than in these false and mistaken ones, viz. that he was
to be a glorious temporal Prince, that he was never to suffer, nor
Co die, and consequently not to rise again, and that he was toex-
alt their nation equal to or beyond its ancient grandeur , and to
raise them to a temporal sovereignty over all the nations of the
earth.
And the disciples themselves were so rooted in these mista-
ken notions, that nothing could quite cure them but tlie actual
death and resurrection of Christ, his ascent to heaven, and his
Jl o uring down the enlightening Spirit at the days of Pentecost,
il'or we tind it evident enough, that tlie two sons of Zebedee,
James and John, hoped to be made great ministers of state, and
•w/ at his right-hand and at his lefty in a temporal kingtlom ;
Jiat. xx..2i. We read \V\aX n^Yi^ai ovxtViS>t^v^^^^Qt Uisowa
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa00wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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church; I conceive that more honour is done him by searching out that true and exact meaning of his own words which this heavenly Teacher designed to convey to us, than by persuading the world to read 'his eternal godhead in those places where he did not design to reveal and express it to men.
QUEST. II.—Did the Disciples of Christ fully believe that he was the True God during his Life-time, or not till after his Death and Resurrection?
IN order to solve this question, let us make these following enquiries, viz. I. What notion the Jews had of their Messiah in general. II. What ideas or notions Christ taught his disciples concerning himself. III. What apprehensions or notions the disciples received and embraced concerning Christ. IV. What indications they may be supposed to give tending toward the belief of his godhead. V. What indications they give of their ignorance or doubt of it, or at least what evidences there are of the fluctuation and uncertainty of their faith in that matter. Now by balancing these things one with another, we may at last come to form some true judgment about the present question.
Sect. I.—The Jews' old Opinion concerning the Messiah.
I. What notion had the Jews in general concerning their Messiah?
Answer. Though the Old Testament furnished them with sufficient prophecies concerning his divine and human nature, his spiritual kingdom, his sufferings, his death and resurrection from the dead, yet so wretchedly blinded were they with the corrupt glosses of their teachers, and with their own foolish prejudices, that they did agree in no notion concerning the Messiah more universally than in these false and mistaken ones, viz. that he was to be a glorious temporal Prince, that he was never to suffer, nor to die, and consequently not to rise again, and that he was to exalt their nation equal to or beyond its ancient grandeur, and to raise them to a temporal sovereignty over all the nations of the earth.
And the disciples themselves were so rooted in these mistaken notions, that nothing could quite cure them but the actual death and resurrection of Christ, his ascent to heaven, and his pouring down the enlightening Spirit at the days of Pentecost. For we find it evident enough, that the two sons of Zebedee, James and John, hoped to be made great ministers of state, and sit at his right-hand and at his left, in a temporal kingdom;
Mat. xx. 21. We read that when our Lord spoke of his own
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930 THE ATOVEMEUt OF CHftlST MANIFESTED.
and iniquities will I remember no more. Now where remiss
of these is, there is no more offering for sin/' These are
blessings of the gospel of Christ ; h ere is the sanctifying Sp
included, as welfas the blood of atonement ; h ere is a purtfii
tion of our natures, as well as a justification of oui* persons,
troduced in the view of this Lamb that was ihtin: And theref
John the baptist might say, in more senses than one ; J ohn i.
Behold the Lamb ^' G od that taketh awa^ the sins of the v}oi
He takes away the guilt of sin in the soul, by the sanctificat
<rf his Spirit All the blessed promises of the gospel, in the<
Testament and in the New, are but the language of this i
covenant, which arose from the view and foresight of the bk
of tfiis dying Lamb : which was therefore cBXLca the blood of
everlasting covenant; Heb. xiii. 20.
Let me ask ye now, O sinners, whose consciences are ex]
scd to agonies through the guilt of sin, and whose souls ar<
danger of being C24)tivated into new offence, by the power of
within you : Do you not see how necessary these blessings an
your salvation ? How can you have vour sins pardoned, or yi
souls accepted with God unto eternal life, or renewed unto h
ness, if you have not an interest in the salvation wrought by
the blood of the Lamb ?
7. It was with this design, and in the view of this blooi
Jesus, the great sacrifice, that all the ordinances of the N
Testament itself were instituted : Ba|itism itself had Cometh
of this signification ; f or so said Ananias tlie christian to Pi
when he was first struck down to the ground by the ^sion fi
heaven, IVhj/ tarriest thou^f Arise^ atidbe baptised^ andw
away thy sifiSy calling on the name of t he Lord Jesus ; A cts x
16. The water of baptism came to have a cleausing and sa
tifying virtue from the foresight and eternal mercy of God, i
appointed Jesus Christ to be slain for a sacrifice; which is i
intimated Heb. x. 22. Let us draw near with a true hearty in^
assurance of f aith, having our hearts sprinkled fivm an evil c
science, and our bodies washed, i. e. in baptism, Ziith pure wa
I'here is no need of the particular description of the insti
tion of the Lord^s-supper ; M at. xxvi. 28. Rev. i. 5. wh(
in the blood of Jesus Christ is said to wash us from our s
The blood of Jesus Christy his Son, cleanseth us from all \
1 John i. 7 .
8. It was in the view of this Lamb slain from thefoundui
of t he world, that there was a way made, provided, and pref
ed, for our Lord Jesus Christ to arise from the dead. *]
apostle to the Hebrews, in chap. xiii. ver. 20. is express
this sentiment. " The God of peace that brought again fi
the dead our Lord Jesus, that great Shepherd of the sh(
through the blood of the eVerlasting covenant f i. e. the cc
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The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa01wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240513032656Z
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and iniquities will I remember no more. Now where remissance of these is, there is no more offering for sin.” These are blessings of the gospel of Christ; here is the sanctifying Spirit included, as well as the blood of atonement; here is a purification of our natures, as well as a justification of our persons, produced in the view of this Lamb that was slain: And therefore John the baptist might say, in more senses than one; John i. Behold the Lamb of God that taketh away the sins of the world. He takes away the guilt of sin in the soul, by the sanctification of his Spirit. All the blessed promises of the gospel, in the Testament and in the New, are but the language of this new covenant, which arose from the view and foresight of the blood of this dying Lamb: which was therefore called the blood of everlasting covenant; Heb. xiii. 20.
Let me ask ye now, O sinners, whose consciences are exposed to agonies through the guilt of sin, and whose souls are danger of being captivated into new offence, by the power of within you: Do you not see how necessary these blessings are your salvation? How can you have your sins pardoned, or your souls accepted with God unto eternal life, or renewed unto longevity, if you have not an interest in the salvation wrought by the blood of the Lamb?
7. It was with this design, and in the view of this blood Jesus, the great sacrifice, that all the ordinances of the New Testament itself were instituted: Baptism itself had something of this signification; for so said Ananias the christian to Paul when he was first struck down to the ground by the vision from heaven, Why tarriest thou? Arise, and be baptised, and away thy sins, calling on the name of the Lord Jesus; Acts xxii. 16. The water of baptism came to have a cleansing and sanifying virtue from the foresight and eternal mercy of God, who appointed Jesus Christ to be slain for a sacrifice; which is intimated Heb. x. 22. Let us draw near with a true heart, in assurance of faith, having our hearts sprinkled from an evil science, and our bodies washed, i.e. in baptism, with pure water. There is no need of the particular description of the institution of the Lord’s-supper; Mat. xxvi. 28. Rev. i. 5. When in the blood of Jesus Christ is said to wash us from our sins, The blood of Jesus Christ, his Son, cleanseth us from all the John i. 7.
8. It was in the view of this Lamb slain from the foundation of the world, that there was a way made, provided, and prepared, for our Lord Jesus Christ to arise from the dead. The apostle to the Hebrews, in chap. xiii. ver. 20. is expressive this sentiment. “The God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the shepherd through the blood of the everlasting covenant;” i.e. the co-
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CONTENTS OP VOLUME II.
>AOB«
ERMON XLlV.^Tbe Doctrine of the Trioity, And the Uie qWx^ -
Epb. ii. 10. ... ••• ••• ••• '/ . t *
XLV.— The Knowledge of Ood by tlie Light of Naiurei
*
♦
together with the Uiei of it, nnd iu DefeqU, Aclf
XMfa 1^9 lOe 1 fa ••• ••• ••• '•• T^^
XLVI. — Ood'f Election of n People for Himself among .^ ^
Men, and giving them to his Son in the Covenant
of Redemption^ Eph. L 3, 4y 5. ••• ... 4!l
XLVII. — ^The Excellency and Advantages of the Christian
Dispensation, with the Invitations and Promises oC
the Gospel, Heb. viii. 16. ... ... ... 57
XLVIII.— The ExalUtion of Christ to bis Kingdom, and
hitf sending downjbhe Holy Spirit, Acts ii, 33 70
XLIX. — The perpetual Obligation of the Moral Law ; the
Evil of Sin, and its Desert of Punishment, 1 John
111. 4. ••• ... •*• .•« ••« 84
L. — ^The Lord's Day, or Christian Sabbath, Oen. ii. 3. ... 98
LI. — Cbrittian Baptism, Mat. xxviii. 19. ••• ... 110
LI I. — Christian Diligence, with the Blessings that attend
it, in Opposition to Sloth, Security, Backsliding, &c.
Prov. xviii. 4. .. ... .. ... 192
LI II. — Christian Fellowship, with its Duties and Advan-
tages, Rom. xv. 6, 7. ••• ... ... 19S
LJV. — ^To Encourage the Reformation of Manners, Ex«
XVll. 11. as, «ac .«• M, ,«. 145
LV. — On the Death of Geoife L Is. v. 19. ••• ^ 166
V^A NGELICAL DISCOURSES ... ... .„ ... 183
Discourse I. II. Commission of St. Paul ... ••• ... 184 19ft
III. IV. Difference between the Law and the Gospel 203 S14
V. VI. Early Appointment of Christ's Atonement 994 SOU
VII. VIII. Faith in its Lowest Degrees ... 5249 t5S
IX. X. Faith built on Knowledge ... ... 269 277
XI. Ordinary Witness of the Spirit ... ... ^ 999
XII. Extraordinary Witness of the Spirit m* 303
(Essay) Powers and Contests of Flesh and Spirit ••• 317
EATH AND HEAVEN ... 349
DxscouKSE I. Conquest over Death .•• m* •.. 354
II. Happiness of Separate Spirits ••• ••• 374
OCTRINE OF THE PASSIONS 443
F THE LOVE OP GOD .^ 511
DiscouasB I. Of the Love of God •• ••* ... 515
II. Divine Love the commanding Passion ••• 595
III. Use of the Passions in Religion ... ... 543
IV. Inferences therefrom ... ... ••• ^^^
V. Abuse of the Passions in Religion ••• ••• 571
VL Affectionate Cliristian vindicated ••• ••• 588
Wh HtuiB of Sxeiiiag tb9 Deroui Atttctio^g «•• 599
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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CONTENTS OF VOLUME II.
IRMON XLIV.—The Doctrine of the Trinity, and the Use of it,
Eph. ii. 10. ... ... ... ... 1
XLV.—The Knowledge of God by the Light of Nature,
together with the Uses of it, and its Defects, Acts
xiv. 15, 16, 17. ... ... ... ... 28
XLVI.—God's Election of a People for Himself among
Men, and giving them to his Son in the Covenant
of Redemption, Eph. i. 3, 4, 5. ... ... ... 42
XLVII.—The Excellency and Advantages of the Christian
Dispensation, with the Invitations and Promises of
the Gospel, Heb. viii. 16. ... ... ... 57
XLVIII.—The Exaltation of Christ to his Kingdom, and
his sending down the Holy Spirit, Acts ii. 33. ... ... 70
XLIX.—The perpetual Obligation of the Moral Law; the
Evil of Sin, and its Desert of Punishment, I John
iii. 4. ... ... ... ... ... 84
L.—The Lord's Day, or Christian Sabbath, Gen. ii. 3. ... 98
LI.—Christian Baptism, Mat. xxviii. 19. ... ... ... 110
LII.—Christian Diligence, with the Blessings that attend
it, in Opposition to Sloth, Security, Backsliding, &c.
Prov. xviii. 4. ... ... ... ... 122
LIII.—Christian Fellowship, with its Duties and Advan-
tages, Rom. xv. 6, 7. ... ... ... ... 182
LIV.—To Encourage the Reformation of Manners, Ex.
xvii. 11. ... ... ... ... ... 145
LV.—On the Death of George I. Is. v. 12. ... ... ... 166
VANGELICAL DISCOURSES ... ... ... ... ... 183
Discourse I. II. Commission of St. Paul ... ... ... 184 192
III. IV. Difference between the Law and the Gospel 203 214
V. VI. Early Appointment of Christ's Atonement 224 232
VII. VIII. Faith in its Lowest Degrees ... 242 253
IX. X. Faith built on Knowledge ... 262 277
XI. Ordinary Witness of the Spirit ... ... ... 292
XII. Extraordinary Witness of the Spirit ... ... ... 303
(Essay) Powers and Contests of Flesh and Spirit ... ... 317
EATH AND HEAVEN ... ... ... ... ... 349
Discourse I. Conquest over Death ... ... ... ... 354
II. Happiness of Separate Spirits ... ... ... ... 374
OCTRINE OF THE PASSIONS ... ... ... ... ... 443
F THE LOVE OF GOD ... ... ... ... ... 511
Discourse I. Of the Love of God ... ... ... ... ... 515
II. Divine Love the commanding Passion ... ... ... 525
III. Use of the Passions in Religion ... ... ... ... 543
IV. Inferences therefrom ... ... ... ... ... 559
V. Abuse of the Passions in Religion ... ... ... ... 571
VI. Affectionate Christian vindicated ... ... ... ... 588
VII. Means of Exciting the Devout Affections ... ... ... ... 599
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4M iocic t ottf rnt eight 0sb of eeasoh.
aome other proposition is proved to be truci which is lees ]inUl|]
and thence it follows that tlie origioal propositioo is true, beoi
it is more probable. This is an argument er minus proiabilid
magis. (3.) When any other propositioo is proved, u|ion whick
it was before agreed to yield the original question. This is as ar-
gument eMconce$n.
• V. Tnere is yet another rank of ailments VfUdi hsvs
Latin names ; their true distinction is derived from the topictor
middle terms which are used in tliein,- though they are calleii ai
address to q\xv judgment^ our/aiihj our ignorance, our frqfessiM
our modesty f and our passions,
1. If an argument be taken from the nature or existence of
things, and addressed to the reason of mankind it is called argi^
nuntum ad judicium.
I When it is borrowed from some oonvindn; testimony, it i s
tirgumcntum adfideum^ an address to our iSiIth.
3. When it i s drawn from any insufBcient medium whatso-
ever, and y et the opposer has not skill to refute or answer it, t iui
is argumenlum ad ignorantiam, an address to our ignorance.
4. When it is built upon the professed principles or opinions
of the persons with whom wc argue, whether the opinions be
true or false, it b named argumenlum ad hominem^ an address
to our professed principles. St Paul often uses tliis arguraeot
when he reasons with the Jews, and when he says, 1 speak as a
man.
5. When the argument is fetched from the sentiments of
some wise, great, or good men, whose authority we reverence and
hardly dare oppose, it is called argumenlum ad verecundiam, aa
address to our modesty.
6. I add finally, When an argument is b orrowed from any
topics which are suited to engage the inclinations and passions of
the hearers on the side of the speaker, rather than to convince the
judgment, this is argumeulum ad passionesy an address to dis
passions ; or if it b e made publicly, it is called ad popuium, or
an appeal to the people.
After all these divisibns of syllogisms or arguments arising from
the middle ierniy there is one distinction proper to be mentioned
which arises from the premises. An argument is called uniform,
when both the premises are derived from tlic same sprins*: <'f
knowledge,, whether it be sense, reason, consctonsness, human
failli, or divine faith : but when the two premises are derived
from diifercnt springs . o f knowledge, it is called a mixt
arsiumevt.
Whether the conclusion must be called human or divine^ when
one or both premises are matters of c//v//2ff/aiM, but the conciu*
$iou is drawn by human reason^ \ Wv^^VoW <y»^>xv.^4sALd deUir-
mined in the schooU ol \\ieo\og>(.
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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some other proposition is proved to be true which is less probable, and thence it follows that the original proposition is true, because it is more probable. This is an argument ex minus probabilis magis. (3.) When any other proposition is proved, upon which it was before agreed to yield the original question. This is an argument ex concesso.
V. There is yet another rank of arguments which have Latin names; their true distinction is derived from the topics or middle terms which are used in them, though they are called an address to our judgment, our faith, our ignorance, our profession our modesty, and our passions.
1. If an argument be taken from the nature or existence of things, and addressed to the reason of mankind it is called argumentum ad judicium.
When it is borrowed from some convincing testimony, it is argumentum ad fideum, an address to our faith.
3. When it is drawn from any insufficient medium whatsoever, and yet the opposer has not skill to refute or answer it, this is argumentum ad ignorantiam, an address to our ignorance.
4. When it is built upon the professed principles or opinions of the persons with whom we argue, whether the opinions be true or false, it is named argumentum ad hominem, an address to our professed principles. St. Paul often uses this argument when he reasons with the Jews, and when he says, I speak as a man.
5. When the argument is fetched from the sentiments of some wise, great, or good men, whose authority we reverence and hardly dare oppose, it is called argumentum ad verecundiam, an address to our modesty.
6. I add finally, When an argument is borrowed from any topics which are suited to engage the inclinations and passions of the hearers on the side of the speaker, rather than to convince the judgment, this is argumentum ad passiones, an address to the passions; or if it be made publicly, it is called ad populum, or an appeal to the people.
After all these divisions of syllogisms or arguments arising from the middle term, there is one distinction proper to be mentioned which arises from the premises. An argument is called uniform, when both the premises are derived from the same spring of knowledge, whether it be sense, reason, consciousness, human faith, or divine faith: but when the two premises are derived from different springs of knowledge, it is called a mixt argument.
Whether the conclusion must be called human or divine, when one or both premises are matters of divine faith, but the conclusion is drawn by human reason, I leave to be disputed and determined in the schools of theology.
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FREEDOM OF WItL.
»dore» the great iDComprelicnsible ; How unsearchahle an hi
jttdgmenU, and his aays past finding out ! Of him, and by h im,
and for him are all things ; to whom be glory for ever ana ner.
Arnea.
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The works of the Rev. Isaac Watts D.D. in nine volumes
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https://archive.org/details/worksrevisaacwa04wattgoog
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Watts, Isaac, 1674-1748
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Internet Archive
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Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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adores the great Incomprehensible; How unsearchable are his judgments, and his ways past finding out! Of him, and by him, and for him are all things; to whom be glory for ever and ever. Amen.
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A36 STRENGTH ANP W£AK^*£88 OF HtMAN REASON*
of its royalty and authority. Yet tlie children being rebels siiB,
may be still justly continued in their bauisliiuent, i'or their own
and their parents rebellion, if they do not comply with the np*
pointed method in the act of grace which was published in their
great grandfiither's days.
It is not a common case among mankind, that when any
JLing makes a law with a penalty, and publishes it once through
his whole nation, he doth not think himself bound to paUiib
this anew, as often as new subjects are born in his dominions?
fijiA yet not only all the present subjects, but their posterity also,
wlio break this law, are, in the common sense of mankind,
liable to the penalty, because it is supposed, that nature obHgei
men to communicate such necessary knowlcftge to their own off'
spring. Much less would any king who freely publiscd sa
act of g^ce to rebels, thiidL himself obliged in justice to re-
peat the p ublication of this act to every new generation of rebels
who should arise, and continue in the known and wilful rebellion
of their fathers ; f or since he. was not obliged to make any such
act of grace at first, he can never be obliged to repeat the (Mih
clamation of it.
But let it b e supposed yet further, that the king o^ the oood-
Iry should hear of the equtiuued rebellion of those subjects, and
that they had persisted in the violation of his laws, and despised
and rejected, forgotten and lost the proclamations of his grace ;
and suppose he should send his army to destroy all that race of
rebels, except a few families, in order to manifest his just iudig-
Bation against their crimes, and thereby awaken tiiosc that were
left, to a more awful sense of the majesty and justice of their
king, and of their own duties to him : Yet further, we will sup-
pose he should send another proclamation of mercy to these few
families that he bad spared out of the general slaugliter, with
some plainer discoveries of his royal goodness in it, and re-
peat afresh to them what duties they should perform, in order
to partake of this mercy : Now if after all this discovery both
of his justice and his grace, this race of rebels in two or three
generations, should so abandon themselves to all manner of
disobedience, should despise this new proclamation of mercji
and giving themselves up to riot and folly, should lose the know-
ledge of t he laws, and grace of their sovereign ; what possible
apology could be made ibr this wretched race of rebels, why
Ihey should not be continued in their banishment, and under the
displeasure of their king ?
The rebellious children of these rebel subjects may com-
plain indeed, tliat they were never told, nor did they know the
general laws of the kingdom, nor were they acquainted with the
particular acts of grace, and these special appointed methods of
obtaining pardon and favour. But if tlie general laws of the
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watts_works_vol_3.pdf
| 495
| 617
| 633.6
| 1,227.36
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240630011330Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa05wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
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D:20240630011330Z
|
of its royalty and authority. Yet the children being rebels still, may be still justly continued in their banishment, for their own and their parents rebellion, if they do not comply with the appointed method in the act of grace which was published in their great grandfather's days.
It is not a common case among mankind, that when any king makes a law with a penalty, and publishes it once through his whole nation, he doth not think himself bound to publish this anew, as often as new subjects are born in his dominions? And yet not only all the present subjects, but their posterity also, who break this law, are, in the common sense of mankind, liable to the penalty, because it is supposed, that nature obliges men to communicate such necessary knowledge to their own offspring. Much less would any king who freely published an act of grace to rebels, think himself obliged in justice to repeat the publication of this act to every new generation of rebels who should arise, and continue in the known and wilful rebellion of their fathers; for since he was not obliged to make any such act of grace at first, he can never be obliged to repeat the proclamation of it.
But let it be supposed yet further, that the king of the country should hear of the continued rebellion of those subjects, and that they had persisted in the violation of his laws, and despised and rejected, forgotten and lost the proclamations of his grace; and suppose he should send his army to destroy all that race of rebels, except a few families, in order to manifest his just indignation against their crimes, and thereby awaken those that were left, to a more awful sense of the majesty and justice of their king, and of their own duties to him: Yet further, we will suppose he should send another proclamation of mercy to these few families that he had spared out of the general slaughter, with some plainer discoveries of his royal goodness in it, and repeat afresh to them what duties they should perform, in order to partake of this mercy: Now if after all this discovery both of his justice and his grace, this race of rebels in two or three generations, should so abandon themselves to all manner of disobedience, should despise this new proclamation of mercy, and giving themselves up to riot and folly, should lose the knowledge of the laws, and grace of their sovereign; what possible apology could be made for this wretched race of rebels, why they should not be continued in their banishment, and under the displeasure of their king?
The rebellious children of these rebel subjects may complain indeed, that they were never told, nor did they know the general laws of the kingdom, nor were they acquainted with the particular acts of grace, and these special appointed methods of obtaining pardon and favour. But if the general laws of the
|
[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:42:39.533597", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
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AiO THB GLORY OP CHRIST AS GOD-KAV.
hour knoweth no manj neitl$er the Son^ but the Father. Bil
iLOowIcdge was imperfect, and his authority od earth, before Ui
death, appeared rather the authority of a prophet than a king:
In his younger years he was subject to the comoiands of his pifi
rents ; L uke ii. 51. And when he appeared in the world, it w m
as a man, sent from God, to reveal his will and to obey or folH
h. He declared he was no king on earth, that is, a temponl
king, fer hU kingdom was not of this world; John xviii. M.—
He paid tribute to Caesar ; h e would not be the divider of an in-
heritance among coiUending brethren \ L uke xii. 13, 14. Ht
had not where to lay his head ; i x. 58. The man Je^us here oi
earth Hvcd Hmoog med, and had not complete knowledge, nv
could he have complete power.
It pleased the Father, and it was agreed in the covenant of
redemption, that the man Jesus should arrive at hia axaltstios
by degrees : It was agreed that he should practise the mort
profound instances of humility and submission to God, as wdl
as til e most astonishing act of pity and charity toward men, is
becoming a sacrifice for their sins and dying upon the cross, bdbre
he was to receive liis promised honours^ The Father thought it
proper to bestow the most sublime advancement upon him m s
reward of his sufferings ; and to suspend his rich reward tiD his
work was done, that he might at once display bis own grace, his
equity and his truth in the glorification of the human nature of
his Son Jesus, and that he miglit be a more proper pattern fot
mil his followers. This doctrine runs through many pages is
the Old Testament and in the New.
But when Christ had finished his work, he then prayed tat
the promised glory. John xvii. 1 — 5. Father^ gtorify thy Son;
I have finished the work which thou gavest me to do. And when he
ascenifed to heaven, and was seated at the right-hand of God,
then he that was of the seed of David more eminently appeared to
be God over aUy blessed for ever ; as Rom. ix. 4, 5. Then the
influences of this sacrea union were exerted in an high degree,
and honours and dignities were conferred upon him in abundance,
with intellectual and operative powers suited to this advancemeof.
** God manifest in the flesh was received up to heaven in glory ;*'
I Tim. iii. 16. And there tlie human nature lives and acts,
shines and reigns, in a manner becoming its high privilege et
umon to godhead.
In order to pursue my present design I shall do these tfvo
things :— First, J shall endeavour to prove from scripture that it
is the human nature of Christ that was peculiarly exslted
after his sufTerings ; and then Secondly, Set before you a mott
particular detail of the instances wherein this exaltation consisU*
First, The Reasons to prove that it is the man Christ who
ja exalted by QodlVie¥%^^lfiX) «x^ ^w^Vi^t^ U^eae :—
1. St. Peter giNe^ u% slu ^qwsvmX Nsi\ml^ ^\t^ ^R3tx&5s^\\)S^
|
watts_works_vol_6.pdf
| 547
| 663
| 644.64
| 1,144.8
|
Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage
|
D:20240716173903Z
|
The works of the Rev. Isaac Watts D.D. in nine volumes
|
https://archive.org/details/worksrevisaacwa00wattgoog
|
Watts, Isaac, 1674-1748
|
Internet Archive
|
Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England
|
D:20240716173903Z
|
hour knoweth no man, neither the Son, but the Father. His knowledge was imperfect, and his authority on earth, before his death, appeared rather the authority of a prophet than a king: In his younger years he was subject to the commands of his parents; Luke ii. 51. And when he appeared in the world, it was as a man, sent from God, to reveal his will and to obey or fulfil it. He declared he was no king on earth, that is, a temporal king, for his kingdom was not of this world; John xviii. 38.—He paid tribute to Caesar; he would not be the divider of an inheritance among contending brethren; Luke xii. 13, 14. He had not where to lay his head; ix. 58. The man Jesus here on earth lived among men, and had not complete knowledge, nor could he have complete power.
It pleased the Father, and it was agreed in the covenant of redemption, that the man Jesus should arrive at his exaltation by degrees: It was agreed that he should practise the most profound instances of humility and submission to God, as well as the most astonishing act of pity and charity toward men, in becoming a sacrifice for their sins and dying upon the cross, before he was to receive his promised honours. The Father thought it proper to bestow the most sublime advancement upon him as a reward of his sufferings; and to suspend his rich reward till his work was done, that he might at once display his own grace, his equity and his truth in the glorification of the human nature of his Son Jesus, and that he might be a more proper pattern for all his followers. This doctrine runs through many pages in the Old Testament and in the New.
But when Christ had finished his work, he then prayed for the promised glory. John xvii. 1—5. Father, glorify thy Son; I have finished the work which thou gavest me to do. And when he ascended to heaven, and was seated at the right-hand of God, then he that was of the seed of David more eminently appeared to be God over all, blessed for ever; as Rom. ix. 4, 5. Then the influences of this sacred union were exerted in an high degree, and honours and dignities were conferred upon him in abundance, with intellectual and operative powers suited to this advancement.
"God manifest in the flesh was received up to heaven in glory;" I Tim. iii. 16. And there the human nature lives and acts, shines and reigns, in a manner becoming its high privilege of union to godhead.
In order to pursue my present design I shall do these two things:—First, I shall endeavour to prove from scripture that it is the human nature of Christ that was peculiarly exalted after his sufferings; and then Secondly, Set before you a more particular detail of the instances wherein this exaltation consists.
First, The Reasons to prove that it is the man Christ who is exalted by God the Father, are such as these:
1. St. Peter gives us an account in his first sermon; Acts
|
[{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:42:39.533597", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}]
|
Document OCR using GLM-OCR
This dataset contains OCR results from images in willwhim/wattsocr using GLM-OCR, a compact 0.9B OCR model achieving SOTA performance.
Processing Details
- Source Dataset: willwhim/wattsocr
- Model: zai-org/GLM-OCR
- Task: text recognition
- Number of Samples: 20
- Processing Time: 3.1 min
- Processing Date: 2026-02-20 01:44 UTC
Configuration
- Image Column:
image - Output Column:
markdown - Dataset Split:
train - Batch Size: 16
- Max Model Length: 8,192 tokens
- Max Output Tokens: 8,192
- Temperature: 0.01
- Top P: 1e-05
- GPU Memory Utilization: 80.0%
Model Information
GLM-OCR is a compact, high-performance OCR model:
- 0.9B parameters
- 94.62% on OmniDocBench V1.5
- CogViT visual encoder + GLM-0.5B language decoder
- Multi-Token Prediction (MTP) loss for efficiency
- Multilingual: zh, en, fr, es, ru, de, ja, ko
- MIT licensed
Dataset Structure
The dataset contains all original columns plus:
markdown: The extracted text in markdown formatinference_info: JSON list tracking all OCR models applied to this dataset
Reproduction
uv run https://huggingface.co/datasets/uv-scripts/ocr/raw/main/glm-ocr-v2.py \
willwhim/wattsocr \
<output-dataset> \
--image-column image \
--batch-size 16 \
--task ocr
Generated with UV Scripts (glm-ocr-v2.py)
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